texts: How to understand Rashi's sudden reminder of the Beis Din shel Matto

texts:
Rashi in Makkos 4b comments on the words עדים זוממין אין צריכין התראה (false witnesses do not need fore warning to receive punishment), as follows:

  בכתובות אמרינן טעמא באלו נערות (דף לג.) נתרי בהו אימת כו' אבל כל שאר
  עונשין בב"ד של מטה צריכין התראה
  (The reason is because it's impossible to forewarn the witnesses not to testify falsely {see kesubos 33a }, but all other punishments implemented by the Rabbinical court on earth need fore warning)

Why does he bother to tell us here that we are dealing with the Beis Din shel Matto?


texts: Is there a Torah source for what to do when putting on tefillin?

texts:
Or is it just oral tradition passed down?

The Torah just says to put on tefilin, doesn't say what to do when putting them on.


texts: Did the Tiferet Yisrael say that Jenner, Drake and Gutenberg believed in the Torah?

texts:
In Tiferet Yisrael (Boaz) to Avot 3, number 1, it says:

ואנחנו רואים כמה מחסידיהן שמלבד שמכירין יוצר בראשית, ומאמינין בתה"ק שהיא אלהית, ועושין ג"ח גם לישראל, וכמה מהן שהיטיבו ביותר לכל באי עולם, כהחסיד יענער שהמציא האפאקקענאימפפונג, שעל ידה ניצולים כמה רבבות בני אדם מחולי וממיתה וממומין, ודראקא שהביא הקארטאפפעל לאייראפא, שמעכב כמה פעמים הרעב. וגוטענבערג שהמציא את הדפוס

Do I understand the bolded words as an assertion that the righteous non-Jews he is praising "recognise[d God as the] Author of Creation" and "believe[d] that the Holy Torah is divine"? If so, why would he suggest that Jenner, Drake and Gutenberg believed in the Torah? Is there any evidence for this?
EDIT: Also if so, do we take it that had the smallpox vaccine, the printing press and the potato been the work of people who didn't accept the Torah, they would not be considered praiseworthy by the Tiferet Yisrael?


texts: What if the wicked son didn’t know better?

texts:
We say at the Seder:

  רָשָׁע מָה הוּא אוֹמֵר? מָה הָעֲבוֹדָה הַזּאֹת לָכֶם. לָכֶם – וְלֹא לוֹ. וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל כָּפַר בְּעִקָּר. וְאַף אַתָּה הַקְהֵה אֶת שִׁנָּיו וֶאֱמוֹר לוֹ: "בַּעֲבוּר זֶה עָשָׂה ה' לִי בְּצֵאתִי מִמִּצְרָיִם". לִי וְלֹא־לוֹ. אִלּוּ הָיָה שָׁם, לֹא הָיָה נִגְאָל:

  The wicked son - what does he say? “What is this work for you?” For you, and not for him. Since he removed himself from the community, he has rejected the foundation. And also you, blunt his teeth and say to him: “Because of this did Hashem do for me when I left Mitzraim.” For me, and not for him; if he was there, he would not have been redeemed.

What if the son didn’t know any better? If he was brought up this way, rather than him making a conscious decision to reject Judaism, would he have been redeemed from Mitzraim? Put differently: did Hashem only redeem those deserving, or did He simply not redeem those who were undeserving?


texts: Fiddler on The Roof -- Sabbath Prayer -- Authenticity, History, Story behind it

texts:
In the movie Fiddler on The Roof, I cry when I see this part of the film, because God is so real to me, and because I long for my fathers blessing, but he is no longer on the earth. I am jealous of the rich culture of the Jewish people, and this prayer is so meaningful to me, so I hope that there is much behind it...
Here are the words:
[MOTHERS AND FATHERS]
May the Lord protect and defend you.
May He always shield you from shame.
May you come to be
In Israel a shining name.

May you be like Ruth and like Esther.
May you be deserving of praise.
Strengthen them, Oh Lord,
And keep them from the strangers' ways.

May God bless you and grant you long lives.
(May the Lord fulfill our Sabbath prayer for you.)

May God make you good mothers and wives.
(May He send you husbands who will care for you.)

May the Lord protect and defend you.
May the Lord preserve you from pain.
Favor them, Oh Lord, with happiness and peace.
Oh, hear our Sabbath prayer. Amen.

My questions are:
I want to know about its Authenticity, the History behind the song, most of all about the real traditions that are really behind it. If there is a specific Story behind it, I would really love to hear about it.  Thanks ahead of time.


texts: Did Rambam say that God closes the gate of Teshuvah?

texts:
R' Yossi Mizrachi mentions in a YouTube video that the Rambam (Maimonides) writes in Hilchos Teshuvah:

  The biggest punishment to a Jew is God closing the gate of teshuvah (repentance) in his face.

Does anyone happen to know where in Hilchos Teshuvah that this statement is located?


texts: If someone has a doubt as to which seat in a room is his father's, Is he forbidden to sit anywhere because of kol kavua k'mechtza al mechtza?

texts:
If someone enters a room, and he knows that one of the seats in the room is his father's seat, but he does not know which seat it is, is he forbidden to sit in any seat because all the seats are kavua, and kol kavua k'mechtza al mechtza, so sitting in any seat would be a sofek D'oraiso?
[See HERE for explanation of the term kol kavua...]


texts: By Birchas Kohanim there is a Tefila for people who had bad dreams. What does a Kohen do when he has a bad dream as he can not say the Tefila during Birchas Kohanim?


texts:
The phrase: May you live until one hundred and twenty (עד מאה ועשרים) is a famous one derived from different verses of the Tenach.

But I would like to know if there is any deeper (gematrial) meaning in the words ‘one hundred and twenty’? Do the numbers 100 and 20 or 120, or the words ‘hundred’ and ‘twenty’, or ‘hundred and twenty’, have specific meanings in Jewish thought?


texts: Can a Bimah be placed on the sides, front, or back of a shul?

texts: In my Yeshiva, the Bimah is somewhat central to the Beis Midrash: several rows of seating in front, then several more rows behind it, the entire column being directly behind the Aron. However, in my shul, the Bimah is much closer to the front of the shul. I've seen this pattern across many shuls: some have them toward the front, some toward the back, and some in the middle. In general, among the shuls I've been to, it seems that Ashkenazim have the Bimah more central or further forward, while Sefardim have it further back. the Romaniote schul in NYC has it against the back wall. Are there any restrictions on where in the shul the Bimah may be placed?


texts:
In telling the story of the sale of Yosef, the Torah says that Reuven suggested putting Yosef in the pit so that he could come back and save him later.
When Reuven came back to discover that Yosef was no longer there, he said:

וַיָּ֥שָׁב אֶל־אֶחָ֖יו וַיֹּאמַ֑ר הַיֶּ֣לֶד אֵינֶ֔נּוּ וַֽאֲנִ֖י אָ֥נָה אֲנִי־בָֽא

Some say that the last word on the line is a kri uktiv, and it should say "עניבה", a necktie, and thus be read "He returned to his brothers and said, 'The boy is not with us, and where is my tie?'".
What was so special about Reuven's tie, and what happened to it?

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


texts: Is it disrespectful to listen to secular music in the same room where there is a Tanakh book?

texts:
My question might sound stupid or weird, but my house is small and I keep my Tanakh book in my bedroom, and one day there was people in the other room so I stayed in my bedroom and turned on the secular music in my phone, I felt like I am disrespecting the presence of the Tanakh in the room.

And today I was listening to secular music but through headphones in my laptop.

I want to know if this was disrespectful. I don't know if listening to secular music is allowed anyway.


texts: May one chalk a pool cue on shabbat and yom tov? If not, why?


texts: According to the Halacha, can I pray before brushing my teeth?

texts: If I were at someone's house or with a large group of people where there is only one bathroom, can I pray Shahrit before brushing my teeth? I do not know where the quote is, but I know we are not allowed to pray if not presentable. Does the same apply to teeth? Are there any sources that specifically explain the cleanliness of teeth?


texts: Why do we say על ידי חופה וקידושין, mentioning chuppah first when kiddushin takes place before chuppah (nisuin)?


texts:
Mishne Berura, I believe,  writes that a Bar Mitzvah seudah (meal) is conferred the status of a seudas mitzvah if either it is held on the day of the boy's becoming 13 (i.e. his birthday) or, he delivers a dvar Torah.

If it is not practical to celebrate the Bar Mitzvah seudah on the boy's birthday, may it be held earlier -- before the boy becomes 13 -- and have the status of a Seudas Bar Mitzva as long as the boy delivers a dvar Torah, or must it be held after his birthday since one can't celebrate an event that has not yet occurred?

Obviously, the aliyah laTorah and all activities that require one to be actually a Bar Mitzvah and obligated in mitzvos will be held after the boy becomes 13.

Please provide sources to Poskim in your answer.


texts: Is there an obligation to attend a Torah Scholar's funeral when there will be more than a Minyan attending?

texts: If one's friend passes on and there will be a Minyan attending without him does he have an obligation to go? Is it different if it is a Torah Scholar?


texts: Can you eat roasted meat on Pesach Sheni?

texts: In my artscroll machzor it mentioned that there are those who have a custom not to eat any sort of roasted meat on Pesach so that we not be confused and think that we are actually eating the korban Pesach, which was roasted. Does the same custom exist for Pesach Sheni; meaning is there a custom to refrain from eating roasted meat on Pesach Sheni for fear of confusion with the actual korban which was brought on Pesach Sheni by those who weren't able to bring it on Pesach rishon?


texts: What to do if you don't want a Torah written with a turkey feather?

texts:
Modern Ashkenazi Torahs are often (at least in part) written with turkey feathers.  Not always - there are plenty of other quills that are acceptable (and reeds, plastic, and most say metal, among other options).

There are those who think that a Torah must be written with a feather from a kosher (species of?) bird (according to Wikipedia and more reliably, Keset ha-Sofer (Tinyana) 3:6 (English)).  There are those who dispute the kashrut status of turkey.

Are there those who overlap in both of these sets such that they would dispute the kashrut of a Torah written with a turkey feather?  If so, how is that handled practically?  I assume if you buy a new Torah, you can commission the sofer to not use turkey feathers, but how does someone in this set ensure that his pre-existing Torah is kosher according to that set of opinions?

(This is not l'maaseh)


texts: Do you have to pay if you damage someone in order to stop them from sinning?

texts:
There is a story in Brachos where R' Ada bar Ahava ripped a Karbalta (a red non-tznius garment) off a woman, and then discovered that she was not Jewish. He then was fined for that act 400 zuz. He asked this non-Jewish woman "What is your name" and she said "Masun". He then said "Masun Masun you are worth 400 zuz".

From the fact that he went to court and had to pay the money only after it was discovered that she was not Jewish, implies that had she been Jewish, he wouldn't have to pay. Moreover, he seemed upset that he had to pay, which would be surprising if he would have to pay her if she was Jewish.

Does this story imply that one who damages someone to prevent them from doing an aveira is not obligated to pay for damages?


texts: Who was Eliezer (i.e. servant of Avraham) father?


texts: Stepping back, forward and bouncing 3 times, after Shmoneh Esrei

texts:
Possible Duplicate:
  "Jumping" at the end of Shemoneh Esrei

Most questions about Shmoneh Esreh appear written and responded to by men.  So this is asked by and for women who might want to answer the same thing.  According to the other responses, my assumption appears correct, and there is no rhyme no reason for bouncing.

As a female davener, who is very slow, I have never seen what men do at the end of Shmone Esrei.  But my husband assures me that the following is not what men do.

In the women's section, I am puzzled by the actions of some (generally the younger generation), who step back with the appropriate bowing; then forward 3 steps; and then they bounce -- 1 or 3 times -- sort of like קדוש, קדוש, קדוש in the kedusha.  Seeing the younger, halachicly well-educated women, the older ones seem to think the younger ones have learned something that is an improvement and just copy them .

I have asked some rabbis about this, and they are just as puzzled as I am.  I tended to think that perhaps along the way, some woman/women were so slow that they actually ran into kedusha.

No one seems to have an explanation for this behavior, unless it is to develop something sort of "holier than thou."


texts: Many men will wear hats for mincha and for maariv (also for other prayers if not wearing a talis). Many will not. And then I've seen a few who wear hats for mincha and maariv on Shabas but not on weekdays. This may, of course, be simply a way of dressing more nicely for Shabas (Orach Chayim 262), but I'm wondering (a) whether there's anything more to it than that, and, if not, then (b) whether there's any source that gives specifically this practice as an example of dressing nicely for Shabas.


texts: I was wondering what stance Chabad-Lubavitch holds regarding kitniyos. Do they follow the Ashkenazi minhag of not consuming kitniyos on Pesach, or do they follow the Sephardi minhag, which doesn't worry anything about it. Or maybe they have their own set of laws concerning it? Please enlighten me.


texts: Is a Jewish med student allowed to use body parts donated to science?

texts: Would you be required to refuse to work on bodies donated to science for educational purposes?


texts:
How does "Israel" mean to struggle with G-d? https://www.myjewishlearning.com/article/israel-means-to-struggle-with-god/

This is what I could find in the Hebrew text:

בראשית לב כט

וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם
אֲנָשִׁים וַתּוּכָל

כלומר, על פי הפשט, השם יִשְׂרָאֵל הוא מלשון שְׂרָרָה

I understand how שְׂרָרָה can refer to struggle, but I'm not sure how ישראל is directly connected to the word שָׂרִיתָ. It seems to just be saying your name is Israel because you struggled with G-d, but does that mean Israel is defined as "struggle"? In Cassuto, it says that שָׂרִיתָ comes from the root שָׂרִי and that it's the only place in the Mikra where this root is used. According to Cassuto, שָׂרִי is Arabic for "conflict." But again, that only refers to שָׂרִי. I'm still not sure why that makes the word Israel mean "to struggle with G-d."


texts: There is a Rabbinic prohibition on constructing a temporary canopy (ohel arai; see e.g. Shabbath 137b) a tefach or greater with walls that are also a tefach or greater. Considering that this is often/typically the case with, e.g., the popular toy Magna-Tiles, do any Rabbinic authorities discuss the permissibility/impermissibility of allowing children to use these types of building toys on Shabbat, where there is a high likelihood of their building such a structure?


texts: Ritual locations during the times of the Mishkan

texts: There are certain, rituals such as the sending away of the scapegoat on Yom Kippur or the drawing of water on Sukkot which are described in Mishna as relating geographically to the location of the Beit HaMikdash. I would assume these, and any other location-based rituals, were performed during the time of the Mishkan (in Shiloh). Therefore I would like to know if the locations were different during the times of the Mishkan, eg. did they not send the scapegoat to בית חדודו (Mishna, Yoma 6:8) but rather a different place, or did they use the same geographic locations that would eventually be used in the times of the Beit HaMikdash?


texts: Solar analog watch be worn on Shabbos where in the dark the second stops?

texts: Can a solar charge watch that the second hand stops moving in the dark after 30 minutes to save power and resumes operation when brought back in the light, be worn on Shaboss?


texts:
I was looking through Isaiah and come across these weird passages:

  (2) And I will stir up Egyptians against Egyptians, and they shall war one man against his brother, and a man against his friend, a city against a city and a province against a province.

This is going on today as we speak with the riots...but later on it says:

  On that day there shall be a highway from Egypt to Assyria, and Assyria shall come upon Egypt, and Egypt shall come upon Assyria, and Egypt shall serve with Assyria.

  (24) On that day, Israel shall be a third to Egypt and to Assyria; a blessing in the midst of the land.

  (25) Which the Lord of Hosts blessed them, saying, "Blessed is My people Egypt, and the work of My hands Assyria, and My heritage Israel."

What does this mean "Israel will be a third"? and why does Isaiah not list the Jews as His people, the work of His hands, and His heritage. Why are the Jews last?


texts: A question about Tefillin and the customs relating to strapping of tefillin

texts: Why do we strap the tefillin around our arm 7 times? Also, what is the significance of the way we wrap the tefillin around our finger?


texts: If a couple is getting married early in the day (before mincha), when do they add the viduy from Yom Kippur to mincha? Do they do it the day before, the day of (after the wedding), or not at all?


texts: Individual Repeating 'Hashem Elokeikhem Emes'

texts: When reading Keriat Shema without a minyan, to complete 248 words, the Minhat Ela'zar says that the individual should repeat 'Hashem Elokeikhem Emes'. Is there any drawback to this position? (It's new to me, but seems direct and reasonable, so I'm wondering why it doesn't seem to have caught on.)


texts: The Hebrew word for the act performed at a circumcision is "לימול". The root appears to be נ.מ.ל. Following the exceptional rules for roots whose first letter is נ, the causative participle and nominative should be "ממיל" (with the second מ דגושה). Why then is the universal word for one who performs the act of circumcision "מוהל" as if the root is י.ה.ל (e.g.), which can't possibly be the case?


texts:
There are books and courses on studying the Mishna.  Just the Mishna.  Why would anyone want to study the Mishna by itself, without studying the Gemara at the same time?  Practically speaking, when you study the Mishna, don't you also study the Gemara on the side, to understand the Mishna?  It's called studying Talmud.  So why is the Mishna a separate subject of study?

The Gemara seems to agree:

  It has been reported: If one has learned Tanach and Mishnah but not Talmud, Rabbi Eleazar says he is an ignoramus [am ha-aretz]; Rabbi Shmuel ben Nahmani says he is a boor; Rabbi Yannai says he is a Samaritan [rejects sources beyond Torah]; Rabbi Aha ben Yaakov says he is a magician [who misleads others with illusions]. [Sotah 22a]


texts:
Is there some sort of injunction against inquiring into heresy? I am pretty sure there is an issur d'oraissa to inquire into Avodah Zarah?

Thank you

(By "inquire" I mean to investigate their beliefs etc., similar as the injunction against inquiring into the beliefs/practices of idol worshippers.)


texts:
I have heard plenty of times that one shouldn't use bar soap on Shabbat. What are the sources for this Pesak and why is this so?

My LOR says Yesh Al Mi Lismoch but I would like to see a nice treatment of the Sugya.


texts: Understanding the end of the Blessing 'Sim Shalom'

texts:
In the sentence

  כי באור פניך נתת לנו ה' אלוהינו תורת חיים ואהבת חסד וצדקה וברכה
  ורחמים וחיים ושלום

are the words

  אהבת חסד וצדקה וברכה ורחמים וחיים ושלום

attributes of the Torah, or are they independent things?


texts:
Can you be buried in a Jewish Cemetery if you have a tattoo?
I.e., is it just urban legend that you can't?


texts:
Who knows ninety-eight?
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:
Seder Kodshim is composed of largely currently non-applicable laws, relating to sacrifices and the running of the Temple.

The Rambam wrote on Kodshim.  So did Rashi and the Ba'alei Tosefos.  To the best of my knowledge, we do not have Ramban, Rashba, Ritva, or Ran on Kodshim.

What other Rishonim wrote novelae or codified halacha of Kodshim?

(Motivation: I am wondering how many Rishonim I can bring as examples of having spent time on something which was not, in their lifetime, practically applicable.)


texts: Rashi on Adam and on the Snake cunningness

texts: The snake was able to speak from its creation (Likutei Sichos (10) p. 13) so why is man singled out as being capable of speech (דעה ודבור acc. to Rashi) if the snake already had it?


texts: How can I make my home kosher enough for ~most Jews to be guests in?

texts:
Let's say I wanted to set up a kitchen/home that was kosher enough for most of the Orthodox spectrum to feel comfortable eating and staying in. (By "most," let's say the first two standard deviations of that spectrum, imagining for a second that it were a normal distribution.)* How would I go about doing that? What types of special considerations would there be?

Some I can think of:

Possibly keeping cholov stam and/or non-Chabad* meat and/or pas palter and/or non-"big five" hechshers out of the kitchen (not sure which of these, if any, are necessary)
Possibly keeping countertops and fridge shelves separate for milk/meat (not sure if necessary)
Not having pets (not sure if necessary but probably helpful)
Having separate beds in the bedrooms, mezuzos on all doors
Having negel vasser sets in the bedrooms
Not having obviously objectionable art/magazines/books or controversial seforim lying around

Secondarily: Would there be halachic grounds for them to take my word that I had done all this? (Assume I am a shomer Shabbos, shomer kashrus adult Jew.)

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

~~~~~

*Put another way, I would like to be able to host Lubavitchers and some other Hasidim--not the strictest in either group, and not during Pesach--for Shabbos, for example. (If you wonder why I didn't just ask, "How can I make my home kosher enough for Lubavitchers to eat and stay in?," it's not because that's not functionally equivalent, but because that wording doesn't as accurately reflect my goal. Additionally, I think the question as titled is of more general interest.)


texts: Connection and significance between Esav and Yaakov's 4 struggles and the 4 Exiles?

texts:
What is the significance between the struggles with Yaakov and Esav's physical body and the 4 exiles Daniel revealed from Nebuchadnezzer's dream?

  ... The first empire - the Babylonian Empire - sought the importance of being considered "everything", as it is written in Daniel (Daniel 2:38) "you are the head of gold";

  But the second empire [Daniel] said about it (Daniel 2:32) "its breast and arms were of silver". For this empire loved the accumulation of wealth, and 'the lover of money will never be satiated by money';

  And the third Empire [Daniel] saw it (Daniel 2, 39) "Copper", because it was bold and swift to go and conquer distant lands, and therefore it's empire was aggressive and bold like copper which is bold;

  And the fourth, its power was in its destruction, and therefore it is metaphored (Daniel 2, 40) to iron, which cuts and destroys everything.

It seems Yaakov struggled with Esav in reverse of each of these body references:

At the birth of Yaakov, he grasped Esav's heel, which may correspond to the feet of iron and clay; the pig; the 4th and last exile of Rome.

  וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃
  Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. Isaac was sixty years old when they were born. (Toldos 25:26)

The struggle between Yaakov and the arch-angel of Esav, which resulted in dislocation of Yaakov's hip (Gid hanasheh), which may represent the bronze thighs; the hyrax; the third exile of Greece.

  וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃
  When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. (Vayishlach 32:26)

The encounter between Yaakov and Esav, when according to the Ba’al Ha-Turim; Avot deRebbe Natan 30b, Esav tried to bite Yaakov's neck which turned to stone, which may correspond to the neck of silver; the hare; the second exile of Persia.

  וַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־צַוָּארָ֖ו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃
  Esau ran to greet him. He embraced him and, falling on his neck, he kissed him; and they wept. (Vayishlach 33:4)

The burial of Yaakov, when Chushim, son of Dan, beheaded Esav to allow his grandfather burial into the Ma'aras Hamachpela, which may represent the head of gold; the camel; the first exile of Babylonia.

  ... And Chushim was deaf and dumb, yet he could notice the voice of men in an uproar. And he inquired, saying: Why do you not bury the dead, and what is the cause of this great uproar? And they explained to him all concerning the words of Esau and his sons, and he ran towards Esau in the midst of the fight, and he smote Esau with a sword, and he cut off his head and it rolled away to a great distance, while Esau fell down dead amongst the fighting people. (Midrash Rabba Sefer HaYashar Vayechi 5)

Additionally, Rabbeinu Bahya equates these 4 kingdoms to the 4 unclean animals pointed out in the Torah (Rabbeinu Bahya, Vayikra 11:4):

  Midrash Tanchuma Shemini 8 points out that four animals are mentioned here in four separate verses to allude to four different empires which will play host to the Jewish people in exile. Verse four speaks of גמל, the camel, a reference to the Babylonian exile.

  Concerning the hare, ארנבת, mentioned in verse six, this is a reference to the exile under the Medes, (Ahasverus).

  In verse five, the Torah speaks of the שפן, hyrax.” (it has short ears and hoofed feet). This is a reference to the exile under the Greeks.

  The pig, חזיר, mentioned in verse 7 is a reference to the Roman empire, the fourth exile, the one which we still endure.

Just for reference, there is a picture circulating around the internet that depicts the statue Nebuchadnezzer saw:


texts:
Suppose someone is eating a fruit which requires a bracha rishona of ha'etz, but the person accidentally makes a ha'adama. Since ha'adama is the more general bracha, it covers his fruit and he does not make another bracha. Now suppose he wants to eat a different fruit which is a ha'adama fruit. This fruit would not have been covered by his ha'eitz bracha had he made it properly; however, since he made a ha'adama, would his second food be covered by his original bracha?

Assume both fruits were sitting out when he made the first bracha and whatever other assumptions are necessary such that if the first fruit had been as adama fruit, the second would have been covered.


texts:
The Gemara says (in Yevamos 42b-43a as well as other places) that "וכי רבי לא שנאה ר' חייא מנין לו". In context of Yevamos, it means that if there is an argument in a Mishna and a Stam in a Braisa, we don't follow the Stam Braisa since how did Rabbi Chiya know that the Halacha follows that opinion if his teacher (Rebbi) didn't.

Who was R' Chiya?

If he was a Tanna, he'd have the authority to argue on his teacher (as we see Rebbi and Rabbi Shimon Ben Gamliel arguing). Why do we "ignore" his Hilchasa K'Ploni?

Even if was an Amora, we bring proofs from earlier Amorayim to support claims of earlier Amorayim. Why is he worse than Rav, Shmuel, or Rav Yochanan on this?


texts:
We have concluded that we indeed say Tachanun in Adar in spite of increasing the happiness during the month. However, I'm a bit confused about the introductory verse from Samuel II 24:14:

וַיֹּ֧אמֶר דָּוִ֛ד אֶל־גָּ֖ד צַר־לִ֣י מְאֹ֑ד נִפְּלָה־נָּ֤א בְיַד־יְהוָה֙ כִּֽי־רַבִּ֣ים רַֽחֲמָ֔ו וּבְיַד־אָדָ֖ם אַל־אֶפֹּֽלָה׃
And David said unto God: 'I am in a great strait; let us fall now into the hand of Hashem; for His mercies are great; and let me not fall into the hand of man.'

I don't remember the divine name God to be on the list of Mishneh Torah Yesodei haTorah 6:2 Is it possible ח"ח that the great Rambam forgot this name? Due to the gravity of the case, please provide well-sourced answers!
Edit – Additional confusing questions
If David used the name God, why did he say hand of Hashem instead of your hand? Did David use a majestic plural or did he want to fall with God? How can the latter interpretation be in accordance with the uniqueness of Hashem?

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


texts: Venishmartem Halachic guidelines regarding large gathering of Jews

texts:
Following the horrible tragedy at Miron, where 45 Jews lost their lives in a stampede,
I wondered that large-scale religious gatherings are very indeed very frequent, especially in Hassidic communities, where tens of thousands of followers gather to celebrate various religious or personal events. I've participated in a couple of such events and I was never told about any general or event-specific Halachic precautions.

avax.news
I know that there are numerous government rules and standards (for example Israeli standard ת"י 5688 - בטיחות באירועים המוניים) sanctioning such events and defining guidelines for emergency services, evacuation, etc.
Did Rabbinic authorities ever issue Psakim or Takkanot regarding observing Venishmartem in such potentially life-threatening events? Outside Israel, is there a Halachic requirement to align with the state law and to submit to the police and emergency services?
EDIT: Thanks to @Joel and @Mordechai for the fine Talmudic sources. I intended to ask about currently obligating trends in those communities or places.


texts: Does the Torah prohibition to not add or subtract from the mitzvot also apply to the Oral Torah?

texts:
Since it says in the Torah to not add or subtract from the mitzvot so does that also apply to the Oral Torah.

"Do not add or subtract from the mitzvot." (Deut. 4:2)


texts: Why isn't Rosh Hashana on Elul 30 and Tishrei 1

texts:
When Rosh Chodesh is two days, it's on the 30th of the old month and the first of the new month.  Rosh Hashana falls on the beginning of the new month of Tishrei.  Why then is Rosh Hashana on Tishrei 1 and 2 instead of Elul 30 and Tishrei 1?

(I know there is no Elul 30; Elul always has 29 days.  Yom Kippur is on Tishrei 10 which we count from the first day of Rosh Hashana, so we can't just call it Elul 30 and Tishrei 1 -- this affects all the other days that month.)

Rosh Hashana is the only yom tov that begins a month, and so I understand that halacha's treatment of it is different from the others: it's two days everywhere, including in Eretz Yisrael, and I've been told that the rabbis (in the talmud?) describe it as one long day.  But none of that tells me why it's shifted a day from other months.


texts:
How old do you have to be to learn Kabbalah?
(I think its 60 ) but it seems everyone learns it anyway (Maharal, Chassidus). Is there a defense or is it just done?


texts: If somebody, due to forces out of his control, was unable to daven shachris before Zman tefillah has passed and then is able to do so before chatzos, is there anything for him to do as far as davening shachris other then 2 shemoneh esreis by mincha?


texts:
When Avraham experiences a vision of 'fear, darkness, great, descending upon him', (Gen 15:12), the Midrash says that these four words refer to the 4 exiles. Fear is Babylon, darkness is Medea, great is Greece, and descending is Rome, (Gen rabah 44:17).

Both of the Targumim that expound upon this verse designate Persia as the 4th exile, corresponding to 'descending', (Gen 15:12).

What is the reason for this discrepancy? Did the Targumim not know about the Roman exile?

I suppose it is possible that this passage was composed before the Roman exile, meaning that up until the Roman exile, the persian exile was identified as the fourth exile, as it could have very well been the final exile. Once the second temple was destroyed, however, the Roman exile replaced it, and the Persian exile was clumped together with the Medean, hence the generally used term Persian-Medean exile, (hearsay, source needed). I have no source for this answer other than my own thoughts. Has anyone encountered sources that address this directly?


texts:
In calculating the number of Mikvas that the "Sea of Shlomo" could hold, the Gemara (Eruvin 14b) calculates that it would hold 150. The Gemara asks, that being that the Sea was round, and the area/volume of something round is one fourth that of something square of the same diamater, the Sea should have held 125, not 150 Mikvas. Rashi (s''v Michdi) explains that of the 500 cubic Amot in a block of 10 by 10 by 5 Amot, take away a fourth from the first 400, making 300. And a Mikva is 3 cubic Amot, therefore we have 100 Mikva'ot. Of the last 100 Amot, there are 25 Mikva'ot, "as each Mikva is 4 Amot, and these four are really three, as they are short Amot."

Two questions: Would it not be simpler to say "subtract a fourth from 100 and you have 75, and each Mikva is 3 cubic Amot, so there are 25 Mikva'ot"? Also, what does Rashi mean when he says that "these four are really three, but are short Amot"?


texts: How does scattering and giving different languages help to solve the problem?

texts:
In what way does confounding the language of the people, and scatter them abroad upon the face of all the earth (Bereshit 11:7-9) help to correct the wrong?

Bereshit 11:4 teaches that people wanted to make themselves a name and (verse 6) that they were one people and had one language and that this was the thing they begane to do, and from their on nothing would be withholden from them, which they purposed to do.

Can't they still try to make a name for them now they live seperated and have their own language?


texts: Tosfos in Pesachim 2a discuss why Yosef's brothers were not allowed to go by night. Tosfos say that the reason was because they were not familiar with the territory, and they could have fallen in potholes, but since they were ten they need not have been scared of 'mazikim'. What is the din today? Does a person going alone in his own city which he knows well have to be scared of mazikim? Does this only apply to a talmid chochom, perhaps? Or maybe mazikim don't exist today?


texts: Did Judaism Copy our Messiah Concept From Zoroastrianism

texts: Since we were in Persia because of the Babylon captivity, was the messiah concept obtained from Zoroastrianism.


texts: Where in halachah does it say that one is forbidden to go onto the Har HaBayis?

texts:
1) Rav Elyashiv zt”l stated in 2009, “Halacha forbids going onto Har HaBayis but today, it is more than this, it is an act that may lead to a religious war and bloodshed."

Where in halacha does it say that going onto the Har HaBayis is forbidden?

2) Rav Kanievsky wrote that, “Entrance to the Temple Mount and the defilement of the Holy of Holies, is more severe than any of the violations in the Torah.”

Is there any halachic source for this?

3) Rav Dovid Yosef says, “… One who davens there his tefilos are to’eva (an abomination) to Hashem are not welcomed but blasphemous and one who is guilty of this commits a major avreira.”

Is there any halachic source for this?


texts: Using same dish washer for meat and dairy?

texts: Under what conditions can the same dish washer be used for washing both meat and dairy dishes?


texts: Shamash needs to be a little longer than the rest of the strings?

texts:
In this answer, @Ezra linked to video tutorials of different methods of tying tzitzit.

In the Arizal/Chabad method, the tutor says that according to Halacha, once the tying of the tzitzit is completed, the shamash should stick out a little longer than the rest of the strings.

What is the source for this?


texts: What are the mitzvos that are not forever?

texts:
This Shabbos, someone noted that the Sefer Hachinuch says that there are no mitzvos at all in this parsha (Bamidbar). I responded at once, That's absurd. It seems like it contains dozens of mitzvos!
Of course, what they meant is that there are no mitzvos l'doros, for all generations - one of the requirements that the Rambam lists in his Sefer Hamitzvos (Shoresh 3). So all the commandments to count the nation, to set up degalim, to redeem the Levi'im, how to cover all the vessels when they move... None of those are part of the תרי"ג mitzvos.
So I am wondering:
a) Has anyone ever worked out a list of all these "temporary" mitzvos in the Torah? Don't eat the fruit of that tree; Avraham, lech lecha; Yitzchak, don't leave Eretz Yisroel; Yaakov, take your family and flocks and return; Moshe, don't go too close to the bush...; Eat the Korbon Pesach with your loins girded, staff in your hand... How many are there?
b) If no one has bothered, why not? Are they less important than the 613 mitzvos? - I spent a couple of years studying Zevachim, even though we can't do it (yet), and even though many great people who studied it died without ever seeing the Beis Hamikdash. Maybe I should also study how to stay away from Har Sinai, because we did it once? Is it so clear that there is a difference between our past and our future?
c) Nothing can be part of the Torah except what Moshe Rabbeinu taught us; afterwards, לא בשמים היא. What about one-time mitzvos? Is Hashem's commandment thru a navi (Go, speak to Achav. Your child will be a nazir from the womb.) any less a mitzvah than Hashem's one-time commands to Moshe, just because it cannot become part of the Chumash? Should those be counted too, if someone counts them?
Update: judging by some comments, I should explain (c): For sure any command by a navi is completely obligatory. I meant a different question: Is there a special category of temporary commands by a navi that are fundamentally different because they were actually given as mitzvos of the Torah. For instance, the laws of degalim were followed for forty years; the laws of wrapping the keilim when the mishkan moved were presumably followed for hundreds of years, up until the final move into the Beis Hamikdash. Same with all the laws of how to deal with heter bamos - all skipped by the Rambam. But when they learned Shulchan Aruch, that was part of what they learned, all that time. These seem to be part of Toras Moshe. That seems different to me from the one-time commands to Eliyahu - or for that matter even the one-time commands to Avraham Avinu which are quoted in the Torah but don't translate into a command to Israel. Or not.


texts:
Yom Nicanor celebrated the victory of Yehuda Maccabi (a few years after the events commemorated on Chanuka) over Nicanor, the Syrian-Greek governor who threatened to destroy the Temple if he wasn't handed over Yehuda Maccabi and his followers as prisoners. This celebration is recorded in Megillat Taanit and is among the many listed there which were subsequently nullified.

While it was practiced, was Hallel recited on that day?

If it was, what about in these days, after Megillat Taanit was nullified? I know that usually, Yom Nicanor is displaced by the Fast of Esther.  But in years (such as 2013 / 5773) when the Fast of Esther is displaced due to Shabbat, may Hallel be said on the 13th of Adar, [Yom Nicanor]?


texts: Why we do not put tefillin on our hearts?

texts: Devarim 11:18 says to put "these words" on our heart and soul. While soul is definitely allegoric, the heart is probably not. So why we do not wear heart part of tefillin?


texts: Why don't more orthodox Jews homeschool?

texts:
Given the significant cost of Jewish day-school tuition (at least in the US) and the negative experience that some students have in those day schools (I'm speaking from my own experience as well as those of friends, my children, and their friends). I would like to know why more orthodox Jews do not home-school? Are there halachic reasons? Has any research been done to see if there are social taboos that are in play? Other reasons?

this question is related


texts:
I know that if people are sitting shiva, and a Yom Tov occurs in the middle of the shiva period, shiva immediately ends.

Does this same "quick end" rule apply to the shloshim (30 day mourning period) as well?


texts:
I've never been comfortable with the term "race" when applied to people, as people are all part of the "human race".  But, according to thefreedictionary.com, the word "race" is defined as:

A group of people identified as distinct from other groups because of supposed physical or genetic traits shared by the group. Most
biologists and anthropologists do not recognize race as a biologically
valid classification, in part because there is more genetic variation
within groups than between them.

A group of people united or classified together on the basis of common history, nationality, or geographic distribution: the Celtic
race.

A genealogical line; a lineage.

Humans considered as a group.

Biology
a. A usually geographically isolated population of organisms that differs from other populations of the same species in
certain heritable traits: an island race of birds.
b. A breed or
strain, as of domestic animals.

A distinguishing or characteristic quality, such as the flavor of a wine.

Based on any of those definitions, are the Jewish people a race?  (When I say "Jewish people", I am referring to people who are Jewish according to how the members of this specific website, mi yodeya StackExchange define Judaism; please see "Am I Jewish?" and How does someone not know they're Jewish? for details.)
What about the subset of of the Jewish people (as defined in the previous paragraph) who, to the best of their knowledge, never had any family members who converted to Judaism?


texts: Is it possible for a layperson or an important person to put a cheirem on another person or does it have to be a Rabbi?


texts:
I have recently been introduced to formal math and have found that the difficult exercises that are usually found at the ends of chapters really help cement my understanding and intuitive grasp of the material. They usually help me make certain integral realizations. Even when I mull over the material myself and make connections, exercises make me confident that if you wake me up in the middle of the night and ask me a question I'll be able to answer it.

I really enjoy learning Gemara in the most focused and most rigorous manner, which is incredibly mentally and physically demanding (one must exert much energy to truly probe the depths of a sugya). However, I feel that even when I've been able to identify a chakira among Rishonim, get to the bottom of a really difficult tosphot, the area I struggle most in is mastering the art of integrating the nuanced views of all the Rishonim into a coherent picture and being able to directly answer questions that require me to draw from an intuitive and integrated understanding. Even when I've thought deeply about the Rishonim on my own, asked what my Rebbe says are good questions, I don't feel confident in my instantaneous and intuitive grasp of all the nuance.

Therefore, I was wondering if anyone can recommend a book of super high quality exercises in Gemara. That is, not asking what the pshat means, but asking me to go out, read what rishon A, B, and C says, and then prove something with that.

In particular, I am studying Kiddushin, so Kiddushin problems would be really helpful.


texts: Jewish view on the extra text included in the LXX (and by some Christians) in the book of Daniel?

texts:
The book of Daniel, as found in the Tanach consists of 12 chapters: 1 and 8-12 in Hebrew and 2-7 in Aramaic.  This contains the familiar Daniel story and his four visions.

Catholic and Orthodox (but not most Protestant) Christianity also include three additions to the book found only in Greek in the text of the Septuagint.  These contain the The Prayer of Azariah and Song of the Three Holy Children, the Story of Susanna and the Elders, and the story of Bel and the Dragon.

My question is: How are these 'extra' parts understood by Rabbis and Jewish tradition? Are they scripture?, later additions?, of value?, not of value?

I do not know if their presence in the Septuagint indicates that those verses would have been used by Judaism at some point. Does Judaism dismiss such texts or are they accorded a different amount of respect?


texts: Why is turning on a faucet not considered molid or boneh?

texts:
As has been discussed in many questions on this site, halachic authorities generally agree that the use of electricity is prohibited on Shabbat, but some differ in their analysis of why.  (There is general agreement that turning on incandescent lights violates the prohibition against heating metal until it glows, but for other uses of electricity the reasons are less clear.) In particular, some authorities hold that turning on an electrical appliance violates the prohibition against molid (creating something new) or boneh (building).  (See, for example, http://www.daat.ac.il/daat/english/journal/broyde_1.htm, Section II, Paragraphs A and B.)

Do any of the authorities who hold that turning an appliance on violates molid or boneh offer an explanation of what, exactly, distinguishes (say) turning on an electric fan from opening a faucet and using running water?  Everyone (I think) agrees that the latter is permitted, but it would seem to me that the two situations are quite analogous.  Opening a tap renders a previously useless set of pipes into a source of flowing water, just as closing a circuit renders a useless set of wires into a functional wire.  I'm wondering whether anybody has addressed the specific question of why one is permitted while the other is prohibited.

Edited to add: Just to clarify, I am not asking whether the authorities who hold that closing a circuit constitutes molid or boneh are correct.  I know there are others who disagree with this (and indeed the article I linked to in the first paragraph discusses this at length).  I want to know whether any of those who do hold this way have explained why the same argument does not apply to opening a faucet.


texts: Assuming that our patriarchs Abraham Isaac and Jacob spent time learning in the House of Study of Sheim v'Eiver, the descendents of Noach, what were they learning?  The seven commandments of the Noachide Covenant are derived by Chazal (in tractate sanhedrin?) from pesukim in the Torah, but the Torah was not given yet.  Assuming that the Avot were shomer torah u'mitzvot before matan torah, how could they learn torah and understand ratzon Hashem (noachide covenant or sinaitic covenant) if they had no access to study the Torah because it was not given yet?


texts: How many time-bound positive mitzvot are women obligated in?

texts: Women are generally not obligated in positive mitzvot bound by time. There are some exceptions, such as eating matzah on Pesach and making kiddush on Shabbat. What other time-bound positive mitzvot are women obligated in and why?


texts: How could Yaakov make Menashe and Efraim like his sons?

texts:
We find in the last part of Bereshit that, just before Yaacov Avinu passed away, he blessed Yosef sons and made them his sons.

How do we understand that a grandson becomes a son? Can we apply it in our days and if not what was the real reason for this?


texts: Origin of Haggadah Section Titles (Kadesh Urchatz, etc.)

texts:
What is the historical origin of the section titles of the Haggadah?

(Inspired by discussion in comments on this answer to the question: Translation of haggadah section titles)


texts: There is a popular idea that seeing a rainbow is a bad sign, as if the world is deserving of a deluge (c"v) and the only reason Hashem does not do so is because of His promise. Is there any source for this? And if so, how does that square with the fact that rainbows are a natural occurrence caused by the refraction of light (as noted by Ramban in Parshas Noach 9:12)?


texts: Comparrison of Tefillin to the Beis HaMikdash

texts:
The Darchei Moshe in the beginning of Hilchos Tefillin, Siman 32, cites from the Mordechai (Halachos Katanos) the following: One has to make the mitzvah (of tefillin) "nice" on the outside, "and chol shecain" (a fortiori) the inside (of the Tefillin) should be made nice -- because we find of the Beis HaMikdash that the inside was from Zahav Taharah (pure gold).

Why is he drawing a comparison from the Beis HaMikdash to Tefillin? What connection do they have? Why because the Beis HaMikdash was "nicer" on the inside then it was on the outside (seemingly) must we then make tefillin nice (or nicer) on the inside than it is on the outside?


texts: Why is Chametz burned instead of being donated to charity on Passover?

texts:
Slight preface: I’m Jewish, but secular at best. So I know “how things work” in some ways, but still have questions from my own perspective.

That said, one aspect of Passover has always confused me: I understand that Chametz (aka: leavened food/bread and such) is forbidden on Passover and must be removed from the home. And I understand that in many communities, Chametz is burned. And I further understand that Chametz may be sold to a non-Jew as well to unburden the original owner of the Chametz.

But why then isn’t the Chametz routinely donated to a charity—such as a non-Jewish charity—to help feed others? Wouldn’t donating the food to those in need be seen as a Mitzvah since the food would help the poor and needy?


texts: Did the people who followed the triennial cycle celebrate "Simchat Torah" in the same manner as those who followed the annual cycle?

texts:
I noticed this related question that briefly discusses Simchat Torah, but it mainly answers those that follow the annual cycle.

People following the annual cycle clebrate Simchat Torah on a Yom Tov (in Israel, on Shmini Atzeret, outside on 9th day after start of Succot.) It is celebrated on a Yom-Tov, specifically (i.e. - not on Shabbat (outside Israel), and there are hakafot, dancing, Chattan Torah, Breishit, etc.)

I am curious if those that followed the triennial cycle also had a "Simchat Torah" in the same fashion, i.e. - coinciding with a Yom Tov, and with hakafot, etc.? When would that have occurred? Was it on a fixed calendar date?


texts: If צחק refers to the 3 worst misdeeds why Itzchak was called so?

texts:
On the Posuk: "וַתֵּרֶא שָׂרָה אֶת־בֶּן־הָגָר הַמִּצְרִית אֲשֶׁר־יָלְדָה לְאַבְרָהָם מְצַחֵק׃" Rashi (Gen 21.9) explains the meaning of the root צחק:

  מצחק: לְשׁוֹן עֲ"זָ, כְּמוֹ שֶׁנֶּאֱמַר וַיָּקֻמוּ לְצַחֵק ,
  דָּ"אַ לְשׁוֹן גִּלּוּי עֲרָיוֹת, כְּמָה דְּתֵימָא לְצַחֶק בִּי,
  דָּ"אַ לְשׁוֹן רְצִיחָה, כְּמוֹ יָקוּמוּ נָא הַנְּעָרִים וִישַׂחֲקוּ לְפָנֵינוּ וְגוֹ'

  This means worshipping idols,
  ... Another explanation is that it refers to immoral conduct,
  ...Another explanation is that it refers to a murder

If that's the meaning of the root, how our forefather could be named Itzchak?


texts:
One of the requirements for Bnei Noah is to set up a system of justice. This would seem to include (unless I'm mistaken) criminal penalties, which could mean capital punishment for certain crimes.

What's the Halachah if a Jew is asked to carry out a death sentence imposed by a non-Jewish court? (Assume for simplicity - if there is such a thing - a non-Jewish offender.)


texts:
Can one fulfill the Chiyuv to have donuts on Chanukah with one's car, by making donuts?

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


texts: Are donations typically expected from the person receiving an aliyah?

texts: Is it the normal practice of Orthodox shuls to expect a donation from a person who received an aliyah, even if there is no formal system of reminding or requiring the person to give a donation?


texts: Ashkenazi leniencies before shavua shechal bo

texts: Ashkenazim extend the Talmudic prohibitions of shavua shechal bo tisha b'av (the week of the 9th of Av) to the beginning of the month. Are there Ashkenazi leniencies from Rosh Chodesh Av until shavua shechal bo that reflect the fact that the prohibitions during these days are not from the gemara?


texts:
In different Artscroll siddurim, I count no less than 3 different orderings of Shema Koleinu.  The first version is the one I'm most familiar with, so I'll mark changes in the other two with reference to that one.  Everything here is nusach Ashkenaz.

Older Hebrew+English siddur, interlinear weekday siddur, and both interlinear and standard Hebrew+English selichot:

שמע קולנו
השיבנו
אל תשליכנו מלפניך
אל תשליכנו לעת זקנה
אל תעזבנו
עשה עמנו
אמרינו האזינה
יהיו לרצון
כי לך ה' הוחלנו

New (Wasserman) Hebrew+English siddur:

שמע קולנו
השיבנו
אל תשליכנו מלפניך
אל תשליכנו לעת זקנה
אל תעזבנו
עשה עמנו
כי לך ה' הוחלנו
אמרינו האזינה
יהיו לרצון

All Hebrew siddur, and both interlinear and standard Hebrew+English Y"K machzor:

שמע קולנו
השיבנו
אמרינו האזינה
יהיו לרצון
אל תשליכנו מלפניך
אל תשליכנו לעת זקנה
אל תעזבנו
עשה עמנו
כי לך ה' הוחלנו

Why?  I'm going to guess it's that there were different nuschaot in different times or places, but any more information than that would be even better.  Does anyone distinguish between fast days vs. Yamim Noraim vs. Yom Kippur for some reason?

(I'm planning to email Artscroll and post the answer here, unless someone else already has an answer from them.)


texts: Are there traditional Orthodox websites that counter thetorah.com?

texts:
thetorah.com promotes arguments for the view that the Torah (and other books of Tanach) were written by multiple authors over a long period of time. They do this while still seeing themselves under the umbrella of Orthodox Judaism (Open Orthodoxy).

I've read that when this site came online two years ago, there were a lot of detractors. Could anyone point me to the articles arguing against thetorah.com, and are there any sites dedicated to arguing against each article on thetorah.com on an article by article basis?


texts:
The Gemara (Shabbat 33b) states:

מִשְׁפַּט רְשָׁעִים בְּגֵיהִנָּם שְׁנֵים עָשָׂר חֹדֶשׁ
the judgment
of the wicked in Gehenna lasts for twelve months.

Is it only 12 months or longer and what happens to the wicked people after that time period?


texts: Delousing on Shabbat (- Mishna, Shabbat 1:3)

texts:
In the Mishna, Shabbat 1:3, it states (amongst other things) that one should not delouse one's garments by candlelight on Shabbat (ולא יפלה את כליו... לאור הנר). The following mishna, however, states that eighteen enactments were made on the day that representatives of the school of Shammai outnumbered the representatives of the school of Hillel, and the gemara interprets this particular ruling from Shabbat 1:3 as being amongst those eighteen.

Am I to understand, therefore, that the school of Hillel previously permitted delousing on Shabbat? It strikes me that such an activity would be a toldah of borer or gozez, or even hatzad tzvi. I presume that I must be misreading something, but am not sure what. Any advice would be appreciated.


texts: Can someone who takes out the Torah also get an Aliyah?

texts: Can someone who gets the honor of taking out the Sefer Torah also get an Aliyah? I ask because perhaps there is an idea that someone should only get one Kavod by Sefer Torah.


texts: I know making kiddush with a plastic cup is problematic because of requirements. I have seen people using two plastic cups: What is the source for this and is it legitimate?


texts: Why does the Torah command us to kill a navi sheker (false prophet)? Shouldn't we attempt to find help for the fellow by directing him to seek psychiatric help?


texts: Why are there not metalworking avos m'lachos?

texts:
We find that the avos m'lachos (classes of forbidden activity on shabas) are based upon the labors associated with the mishkan (tabernacle) in the mishna (e.g. Shabas 11:6) and g'mara (e.g. Shabas 97). This question assumes that the construction of the mishkan and not the service therein was the basis for the archetypal m'lachos.

Considering how much metal work the construction of the mishkan and its accouterments entailed, why are there not avos m'lachos like mining, pounding, smelting, and vigorously applying a bellows?

This is considering that we have other m'lachos such as dash and borer that the g'mara seems to tell us are only listed separately because they were procedurally distinct in the mishkan preparation even though they are functionally equivalent. Otherwise, I might conclude that since the acts involved in producing metal structural elements for the mishkan would de facto be forbidden because they fall under other categories they didn't need their own.


texts:
There is a quote about fools that I have heard, which is attributed to the Talmud.  It goes as follows, "Never tell a fool he is a fool.  All you'll have is an angry fool."
I know that there are a number of Talmudic statements about fools.  I've asked a number of people if they have ever heard of or read this quote.  No one that I have asked recalls this statement in the Talmud.  I wonder if it is a Yiddish saying, or if it has roots in some Jewish text, or if it isn't of Jewish origin at all.


texts: Is the cat figurine thing a problem at kosher Chinese restaurants?

texts:
It seems like all kosher Chinese restaurants have this cat-statue thingy in the front:

Is there any Halachic problem with that?  I assume not, if they're all kosher-certified; but why not?


texts:
It would seem to be ethically(1) and Jewishly(2) inadvisable--but is there actually a  halacha  against speaking loshon hara about non-Jews?

Related: Loshon Hara against public Jewish and non-Jewish figures

(1) Ethically--In terms of Kant's Categorical Imperative, or perhaps the Golden Rule?
(2) Jewishly--ahavas haBrios; chillul Hashem; derech Eretz; Jewishly-condoned (chesed, rachamim, hitapkut, hakarat hatov) and discouraged (achzriut, sina) behavioral traits; "all [the Torah's] paths are of peace"/mishum eivah


texts: How might one reconcile a non-literal reading of the timespan of creation with literal 7th day Shabbat observance?

texts:
I am wondering, in the light of discussions regarding the possibility for non-literal readings of Bereishit, how we are to then understand a quite literal observation of Shabbat on the 7th day.

To clarify, what I am asking is how one might justify the literal practice of Shabbat at a specific point in time if one interprets creation as not literally taking 7 days.

The discussions I am referring to are these:
Is there any precedent to read the first 11 chapters of Genesis as metaphorical?
Bereishit vs. science
Why the vast difference of opinion about the age of the Universe?


texts: Is it permitted to have an abortion if divorce if imminent?

texts: I know that abortion is permissible if physical health of the mother could be compromised, but what about the emotional health of the mother (or the father for that matter) - if a couple sees divorce as a very real option, could an abortion be permissible?


texts: What to do when uncertain regarding a Bracha on dessert during a bread meal?

texts:
If you are having a bread-meal and you have dessert in front of you, but you are uncertain if the homotzie covered it - what do you do?

Don't eat it?
Eat it without a Bracha?
Say shehakol (in the case that you don't know what the bracha is) and eat it?
Some other option?


texts: In Megillat Esther, G-d’s Name is never explicitly mentioned, but what about implicitly? I was told that the Arizal (and perhaps the Vilna Gaon?) found many pesukim in which G-d’s Name is concealed. Where are those places?


texts: Theological Justification for Discrimination against Sephardim?

texts:
There have been numerous cases of Ashkenazi Haredi schools in Israel discriminating against Sephardim.  I am personally very disturbed by what I consider to be a great chillul Hashem, and I find such ethnic discrimination abhorrent.

Although there is nothing that could convince me that anti-Sephardic discrimination is right, I am curious about the reasons behind such prejudice.  Are the school heads who do not want to admit Sephardim acting out of purely cultural motivations, or do they have any religious justifications for their actions?

(It goes without saying that most rabbonim condemn such discrimination, including most Ashkenazi Haredi rabbonim.  I am asking specifically about cases in which such discrimination occurs)


texts: mi shebeirach for yourself when calling a relative up for an aliyah

texts: I have been looking at the halachot for a son who is the gabbai and who calls his father up for an aliyah here and I know that there was a question about it, but my question is about after the aliyah. When making the מי שבירך afterwards, one often includes the name of relatives. How does the gabbai refer to himself if the father wishes to give a bracha to his children? The gabbai adds in something like "avi umori" out of respect, so he probably doesn't need to add "achi" if his brother and family get the מי שבירך but does he refer to himself and his children in the third person?


texts: Why is there an enlarged Nun in Exodus 34:7?

texts:
... keeping mercy for thousands, forgiving iniquity and transgressions and sin.

In some Torah scrolls, the Nun in the word נצר "keeping" is written larger than normal. What is the significance of this enlarged Nun?

Excerpted from the Beverly Hills Chabad Torah Reading page

Excerpted from Chumash Mikros Gedolos Shemos, Romm Brothers, New York, 1935, found on HebrewBooks.org


texts: I just heard that Kaddish is said for only 100 years after someone dies. Has anyone else heard this opinion and does anyone know why? This situation occurred as my grandmothers 100 yaherzeit is coming up and i was told you don't say Kaddish for more than 99 years.


texts: This week, the parsha in chutz la'aretz is Parshat Shmini and in Israel, the parsha is Tazria-Mitzora because of the 8th day of Pesach in Chu"l falling on Shabbat. But why do they not read Tazria this week in Israel and Mitzorah next week with us in Chu"l reading Tazria-Mitzora next week to catch up? Why wait a whole month until the next double-parsha?


texts: Shulchan Aruch HaRav Signs Omens Location?

texts: Does anyone know where the Alter Rebbe of Lubavitch speaks about halachos of signs and omens in Shulchan Aruch HaRav? I think the Rema speaks about it in Yoreh Deah 179:4, but does anyone know if the Alter Rebbe speaks about it?


texts: I heard that there is one that says that the 70 languages were divided among the nations BEFORE the mabul - Yerushalmi Megilla 1:9 - How does that fit with the text of the pessukim?


texts: Re-explaining parshanut when the explanation is given

texts:
Over Shabbos, I heard the same dvar Torah twice - basically, that which the Talmud says Yaakov went back for his small vessels that he had forgotten (Bereishis 32:25) was because he understood that everything he had was a gift from Hashem and he wanted to use everything for kedusha (spiritual matters).

It's a nice idea, and I myself used to think that was the p'shat (the simplest explanation of the verse).  But the Gemara (Chulin 91a) that introduces this idea itself says a different explanation - that the righteous value their possessions because they do not steal.  So it seems Yaakov went back for the small vessels because he either didn't want to come to ever be tempted to steal, or because he won't be able to make up for it by stealing if he loses these things.  Or something else, but either way it has something to do with not stealing.

I don't want to get caught up on the example - my question is a general one, and that is, is there any validity or justification to giving a different explanation to a story/fact/mitzvah/halacha when the source of that story/fact/mitzvah/halacha itself reports the explanation?

EDIT:

The question seems to be confusing some people, so let me clarify what I am asking and what I am not asking.

My question was only in a situation like that which I mentioned - Quoting a Chazal, then giving an explanation to that Chazal which is different than how Chazal themselves explain it. It is neither of the following: a) quoting a chazal, then attributing an explanation to Chazal which they do not say b) not quoting a Chazal, and making up your own p'shat which may happen to coincide with a Chazal, and then making up your own explanation for your own p'shat.


texts: Why is wearing a sheitel not marit ayin?

texts:
I would assume that the concept of marit ayin applies to married women's hair covering (outside the home) as much as to any other mitzvah. So why do our poskim allow* her to wear a sheitel--which, in many cases, looks exactly like uncovered hair?

(There is a related concept to marit ayin called something like cheshed--wish I remembered the name--and I am wondering if it is that, too.)

It is somewhat widely acknowledged that the permissibility of sheitels constitutes a lenient (though mainstream) halachic ruling. So could it be that the Ashkenazic rabbis ruled thus because of the principle not to make a ruling that the people will not follow?

Related:

Can a Sheitel be made out of one's own hair?

Aren't wigs counterproductive?

--

*I am referring specifically to the lines "the majority of our Rabbis {rabboteinu} and also of those upon whom we rely fundamentally for ruling, permit."


texts: Why no argument between Bet Shamai & Bet Hillel regarding how to count the Omer?

texts:
For Chanukah, Bet Shamai says that on the 1st night we start with 8 candles and each successive night one less. Bet Hillel says we start with 1 and increase each successive night.

Why was there no debate about how to count the days of the Omer, similar to the debate about Chanukah "counting"?

I can see support for both sides. One can view it as, "Wow! It's been so many days since G-d exiled us from slavery in Egypt." Whereas another view is, "Wow! Only X more days until we receive the Torah (so we would count downwards)."

Also, Chanukah is a Rabbinic holiday. I would think that if they wanted to debate counting, they would emphasize Shavu'ot being a Torah holiday.

I am aware that the Torah verse says that you should count 50 days. But, AFAIK, there is nothing specific that says HOW to count, unless I missed something.


texts:
The Gemara in Brachos 56 brings various accounts about dreams and makes mention that a dream is based on the interpretation.

Why would Yosef interpret the baker's dream for bad? Was his interpretation more of a prophecy which he had to say accurately or did he interpret the dream based off what he understood?


texts:
This question was raised after reading a passage in the Duties of the Heart Gate 3 ch.9:

  The Understanding: The mystery of your being is that the Creator
  created you out of nought, in common with all spiritual beings that He
  created; and His purpose is to exalt you and elevate you to the high
  degree of His treasured ones-the chosen and elect who are nearest to
  the light of His glory-for your good and out of His loving kindness
  towards you.

That last statement does not seem to make any sense. If He created you out of nothing, then how can He do so out of loving kindness towards "you". The fact that He created you a human being instead of a frog is all just coincidence for "you" did not yet exist.


texts: Are there reliable Rav Hamchshir for certified pre-owned Hondas?

texts:
In my neighborhood, many of my frum neighbors drive Honda Odysseys. They are a popular minivan esp. for families with lots of kids.
I asked someone about her car and what it costs. She said that she bought a "certified" pre-owned Honda. She told me where she bought hers from and even though it is certified, my rav doesn't trust their certification, and told me not to use it.
I couldn't find a list of rabbanim who certify Odysseys. Does anyone know if there is a list around, or know any reliable rav who certifies pre-owned Honda Odysseys?
I would offer you a referral commission, but, it may take me a while to pay up.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
Does Hataras Nedarim help to be matir all of one's minhagim if the the one being matir has  them in mind?

For example: a sephardi wants to change his minhagim to ashkenazi ones.


texts: Where does the custom to spill off from a drink come from?

texts:
I had a Lubavitcher classmate in high school who used to spill off from his cup whenever he would drink anything. He claimed it was a minhag.

What is the reason/source for this practice?


texts: What type of korban may be brought jointly by more than one person?

texts: The Pesach offering is brought on behalf of a group, who then eat it.  What other types of sacrifices may be brought jointly, by 2 or more people?


texts: How does the chazzan say "omein" in the kaddish before the Amida in Mincha and Maariv

texts:
I asked in How to say go-al Yisroel before Shacharis Amida

  “When the leader gets to just before the Shacharis Amida, how should
  he say the blessing go-al Yisroel: aloud or saying the word Yisroel so
  the end of it cannot be heard?”

Now I would like to know if there are any sources for how to say the word “omein” (aloud or so the end of it cannot be heard) at the end of the half-kaddish before the Amida in

(1) Mincha and

(2) Maariv.


texts:
I have tried looking up the answer to this question, I hope someone here can give me an answer!

My mother-in-law had heard somewhere that because the second seder outside Israel is of rabbinic ordinance, there is a lenience to what is mandatory for the second seder. She heard that it would be possible to go through the mandatory sections of the seder (such as discussing pesach, matza and maror) within a half hour. As the father of two small girls, I would like to be able to have a meaningful second seder with them (this will be our first seder by ourselves) without forcing them to stay up past midnight (nightfall isn't until 9:30) or simply zooming through the words. What sections of the second seder can be done before nightfall, and which must be dine after nightfall?

Many thanks in advance for your answer(s)!


texts:
Someone told me it's Mazel Rah (bad luck) to have parakeets in one's house.

Is there any source for this?


texts: What are the basics books of rationalist jewish philosophy?

texts:
According to wikipedia, there is a lineage of rationalist jewish philosophy books.

1° Rambam: More Nebuchim

2° Ralbag: Sefer Milhamot Hashem

3° R' Hesdai Crescas: Or Hashem

4° R' Albo:  Sefer haIkkarim

5° Spinoza: Theologico-Political Treatise

I know there is others jewish rationalist Sages like R Shmuel bar Hofni Gaon, the Ran...

Do you know by any chance other books like these from the two I just quoted or maybe others?


texts: What is the reason for women to wear white clothing on YOM KIPPUR?

texts:
This was cited as a possible reason for the custom for women to wear white on 15th AV (Taanit 26b):

  אמר רבן שמעון בן גמליאל לא היו ימים טובים לישראל כחמשה עשר באב וכיוה"כ
  שבהן  בנות ירושלים יוצאות בכלי לבן שאולין שלא לבייש את מי שאין לו כל
  הכלים טעונין טבילה ובנות ירושלים יוצאות וחולות בכרמים

  Said Chief Rabbi Shimon son of Gamliel -- there were no holidays for
  the Jewish people like the 15th of Av and Yom Kippur. On those days,
  the daughters of Jerusalem would wear borrowed white dresses --
  everyone would borrow someone else's dress, to not embarrass someone
  who didn't have one -- and dance in the vineyards ...

I was not aware that women were supposed to wear white on Yom Kippur. I would think that this is NOT the same reason for a man wearing a white Kittel on Yom Kippur.
Please clarify this seeming anomaly for me. Thank you.


texts: Are the seventy distinct languages and nations listed?

texts: It's a well known concept that there were 70 nations and 70 original languages. Is there any agreement about which ones they were/are? I found this which lists the nations, but I'm interested in languages also, and knowing if there is disagreement about this issue among the commentators.


texts: What is the significance of the time it takes to say Shalom Alecha Rebbi (U'mori)?


texts: How best to pray shaḥarit and musaf separately

texts:
Say that you are unable to pray with a minyan, and it is a day on which musaf is said.  You plan on praying everything up to and including shaḥarit in one go, and then pray musaf later (since musaf need not be said at the same time as shaḥarit).  What do you do about everything that comes after shaḥarit besides the musaf prayer itself?

I see two main possibilities:

You should not deviate from the usual order of the prayer service. You should stop at some point (where?) after shaḥarit, and continue from that point (without repeating anything) when about to pray musaf.  Motivation for this choice: this is how the service "normally goes".
You should finish the prayer service as you would normally do, omitting musaf, and pray musaf (and only musaf) later. Motivation for this choice: most of the post-shaḥarit elements are also said on a day without musaf, so why should we omit them now?

Or perhaps some middle ground, where you still finish the service (whatever that means), but omit more than just musaf (say, ein keloheinu on shabbat, or hosha'not on sukkot), or perhaps where you repeat certain sections when praying musaf (eg. say ashrei again).

Does the answer change depending on how long the gap is between shaḥarit and musaf? Does the answer change depending on what the day is (shabbat, yom tov, rosh ḥodesh, ḥol hammo'ed)?


texts: Where does the Shulchan Aruch quote an authority by name?

texts:
Generally speaking, R' Yosef Karo doesn't quote authorities by name in his Shulchan Aruch, but rather focuses on what the halacha is in the Shulchan Aruch and leaves the various opinions and rationales to be explained in his Beis Yosef.

In going through Hilchos Pesach, I stumbled upon the first exception I've seen to this, in OC 460:2 (translation is Sefaria's):

  הרא"ש היה משתדל במצת מצוה ועומד על עשיית' ומזרז העוסקים ומסייע בהן בעריכתן

  The R"ASH would personally deliberate on the Matzot Mitzvah and oversee the production, inspire those working and assisting them in the flattening [of the dough].

Is this unique in the Shulchan Aruch, or are there other places where he refers to an authority by name?


texts: What is the origin of the custom to have kids find the afikoman?

texts:
The instructions for yachatz in every hagadah that I have seen say to break the middle matzah in two (though, the thin paper hagadah I used in elementary school said, "break in half") and put the bigger piece (the school hagadah said "bigger half". It was only years later that I realized this is impossible!) away for the afikoman.

No instruction I have seen said anything about hiding it or having kids look for it and then "bargain" for a present or prize in order to return it.

So, when and why did this custom originate? Is there any Rav who may have been against this custom, perhaps, because of the scenario I mentioned or some other reasons? Personally, I felt extremely uncomfortable with the price bargaining, esp. on a Yom Tov. It sounded like the afikoman was a business deal.


texts:
On Yom Kippur and in Selichos we pray "The One who answered Avraham Avinu's prayer on Mount Moriah, should answer us". "מי שענה לאברהם אבינו בהר המוריה הוא יעננו".

What did Avraham pray for at Mount Moriah and get answered? On the contrary, Rashi Braishis 22:12 says that when he took Yitzchak to the Akeida and the angel told him to stop, he at first insisted that he wanted to at least draw some blood.
"אל תשלח - לשחוט, אמר לו אם כן לחנם באתי לכאן, אעשה בו חבלה ואוציא ממנו מעט דם, אמר לו אל תעש לו מאומה, אל תעש בו מום"

So what prayer of Avraham are we talking about here?


texts: Was the Golden Calf associated with a particular deity?

texts: Are the Golden Calves constructed by Aaron and Jeroboam affiliated with any specific deity? In Ugaritic literature Baal is portrayed as a bull mating with his sister Anat who was a female calf. Does this representation of Baal and Anat as Bulls or Calves have any relationship with Yahweh and the calves built by Aaron and Jeroboam? Additionally how does the name "Egeliah" which translates to "bull calf of Yah" relate to this topic? Thanks.


texts: Opposite vs. closer regarding the amah-by-amah

texts: The gemara in Bava Batra 60b records a takkana d'rabanan (Rabbinic enactment) to leave a square cubit unfinished in one's house in commemoration of the destruction of the Temple (codified in the Rambam Hilchoth Ta'anith and Shulkhan Arukh 560:1; see also: http://www.shemayisrael.com/parsha/halacha/Volume_7_Issue_8.pdf). The gemara further cites that this should be done opposite the entryway.  If the wall immediately facing the front door is all the way across the house, but there is a nearby wall that is a bit to the side, which is the prefered place to make/leave the zecher l'churban?


texts: Where did Rash"i's commentary leave off when he died?

texts: Where did Rash"i's commentary leave off when died? Did he finish it? What was he working on?


texts: Why didn't Yaakov and Yosef spend much time together?

texts: It seems that Yaakov and Yosef did not spend much time together in Egypt.  After the emotional reunion is there any other mention of them together?  Why not?


texts:
I've learned that once you decide to bentch, it is forbidden to continue to eat, but permissible to take a drink.

What is considered deciding to bentch?

What would be the rule in each of the following cases? (Is it permissible to continue eating.)

If the head of the house says "Let's bentch", and i stay silent
If the head of the house says "Let's bentch", and i disagree (probably not)
If i've stopped eating and someone hands me a bentcher (staying silent)
I indecisively say "i think i'm done"
I pick up a bentcher, despite not being sure that i'm done

Also, despite not being "ready to bentch", does walking away from the table without intention either way also count as finishing the meal?


texts: Why do life cycle events such as becoming a bar mitzvah, getting married, having children, and commemorating deaths of loved ones, as well as others obligate one in recieving an aliyah?


texts: How to assemble the Lulav, Hadas & Arava -- According to the Sephardim Minhagim?

texts:
I would like to know the correct Sephardic procedure for binding the lulav, hadasim and aravot?

I have looked at the instructions here: http://www.midrash.org/halakha/tielulab.html

But it seems to contradict the instructions here: http://www.judaica-guide.com/the_four_species/

Basically, as I understand sephardim put one hadas to the right and one to the left, and the same for the aravot. However, the question is: Is each hadas placed above each aravah -- or is it the other way round, is each aravah placed on top of each hadas. (Of course the remaining hadas is placed on top of the lulav, slightly leaning towards the right).

If someone could please confirm the correct arrangement, it would be appreciated! If it makes any different, I am interested in the minhag according to the Ben Ish Chai.


texts:
Masecheth 'Avodah Zarah (18b) cryptically mentions "מעשה דברוריה" - "The Beruriah Incident" - as a reason R' Meir fled to Bavel. Rashi (ad loc) explains that R' Meir was teasing his wife (the noted scholar Beruriah) that she would one day admit that the rabbis were correct when they said "נשים דעתן קלות הן" - "Women's intellects are light" (my own translation, but its actual meaning is subject to dispute). To that end, he asked one of his students to "test her to a matter of sin" (presumably this means to seduce her sexually). After resisting for "many days", she succumbed, and when "she realized", she hanged herself and R' Meir fled out of shame.

According to the above-linked Wikipedia entry on Beruriah, Rashi is alone in his explanation of the incident, and there is a tradition among Orthodox rabbis to name their daughters after her to defy that story and reclaim her name as a righteous and scholarly woman of Israel.

My question:

a. If Rashi's explanation is correct, what was R' Meir thinking?? Even if it was to goad his wife to some non-sexual sin, what about Lifnei 'Iver? What happened to loving and honoring one's wife?

b. If Rashi's explanation is incorrect, where on earth did it come from, and what was he thinking??


texts:
There are recipes for beer bread online.

The recipes I've seen have no water in them. Instead beer is used in place of water (and yeast).

Is such a bread Hamotzi (we're not discussing a case where enough is eaten that Hamotzi would be made even if the bread is not Hamotzi)?

Please bring sources that discuss this.

Tosafot on Avoda Zarah 31b, D"H V’tarvayhu may be relevant to this question. In the second answer, Tosafot says that the grain in the beer is inconsequential in relation to the water, both when it comes to the blessing made and with regards to Bishul Akum. (An article from the OU brings this Tosafot and says that the Pri Chadash extends this to coffee and tea as well).

Perhaps we can extend this to our case as well. The water in the beer is the main thing, and therefore this bread is Hamotzi. On the other hand, perhaps you could argue that Tosafot is talking about the making of the beer, but once it is already beer, it is now considered beer and not water.


texts: National Character affecting its Jewish Community

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In pg. 3 of this interview by R' Hamburger שליט“א, he asserts in the name of  the Michtav miEliyohu (Dessler זצ”ל) that the character of each nation's non-Jewish majority affected the temperment and expression of its Jewish inhabitants.

What is the source of this in Michtav miEliyohu and what (if anything) is his source for this assertion?


texts:
Suppose one does an act on shabbas about which there is a machlokes whether it is forbidden d'oraysia or not (perhaps even a posek holds it is permitted). This person does the act regardless, but then he decides to ask his Rav because he knows it is a machlokes and the Rav declares the act an issur d'oraysia. Is this person liable to bring a chatas (sacrificial offering brought on a d'oraysia violation of shabbas)?

Since he now holds it is prohibited, do we say that, every time he did the act before the prohibiting ruling, he did something wrong? Or do we say that, since there are opinions who hold it is not a d'oraysia or even that its permitted, he would be exempt from a chatas up until he asked his Rav?


texts: What is the best route for going up to the bimah?

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When we go up for an aliyah then back to our seat in synagogue, we are supposed to go up from the right side of the bimah (as you face it) and back to our seat from the left side.  This was how Jews ascended to the altar in Temple days [Zevachim 63a-b].  Also, the entrance to Temple Mount was from the right side [Middot 2:2]

However, I heard that there is another custom: Take the shortest possible route from your seat to the bimah (to signify eagerness to read Torah), and the longest route going back (to signify reluctance to leave the Torah). ("Longest" probably means the longer of left side or right side.)

Which is custom, which is halacha, or do you have a choice?


texts: Why was Yam Suf necessary according to Rabenu Chananel?

texts: What is Rabenu Chananel's explanation for the reason Hashem couldn't just take the Jewish people through the short route and took them on the long journey through the desert?


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Who authored the Mevo Hatalmud? It is commonly assumed to have been authored by R. Shmuel Hanagid, and this is assumed by R. Ishtori Haparchi in his Kaftor Vafreach (ch. 5) and by the Chida in Shem Hag'dolim, but this page merely says that he is "generally believed to be the author". I have heard that it was actually authored by Sh'muel Bar Chofni.

So, who wrote it?

A source earlier than R. Ishtori Haparchi stating that it was authored by R. Shmuel Hanagid would suffice for an answer. (Although I would prefer a more thorough discussion of the matter rather than a mere assumption.)


texts: Is metzitzah b'peh required when an adult is circumcised or in the case of hatafas dam bris?

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As we've discussed in a general question regarding the requirements for metzitzah b'peh (MBP), the direct-oral-contact technique to draw blood from the penis of an 8-day old infant at his bris milah has become controversial as a serious health issue.  My question is whether the sources who advocate metzitzah b'peh with direct oral contact for infants also require it when an adult Jewish male is seeking circumcision (as many Russian immigrants needed to), or in the case of adult male converts. Also, if the man was already circumcised and requires only hatafas dam bris (a ceremonial drawing of some blood), would metzitzah b'peh with direct oral contact be necessary?

I ask these questions because when I converted I did not have MBP, and I have not heard of any other converts having gone through that.  However, I and most converts I know only had a hatafas dam bris.  Moreover, in either case blood could be drawn out of an adult penis more easily, it would seem to me, through squeezing the tissue, whereas an infant's penis may simply be too small to do that without causing injury.  That's just my speculation, however.


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Note: I've just emailed my rav to request a psak, this question is purely to explore the halachic background of the issue.

Does second-hand silverware require both tevilah and kashering? If one is living outside of Israel, one might easily expect that the original owner was not Jewish, necessitating tevilah. However, this brings the crux of the matter into light. Does

Tevilah pre-empt the requirement to kasher pre-used flatware?
Tevilah have the same priority as kashering?
Kashering pre-empt tevilah?


texts: What are the roots for the Qere reading of the last word of Psalm 123?

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The last word of Psalm 123 is לגאיונים, but the Masoretes read לִגְאֵי יוֹנִים. What was their intended meaning? The first word is apparently גֵּאָה, but what is the second word? The plural of יוֹנָה  is יוֹנִים (e.g., Song of Songs 4:1), but “the pride of doves”?

I note that the New JPS Translation, among several others, seem to assume an otherwise unattested word גאיון, meaning “proud”.


texts: In the phrase זכר למעשה בראשית in Kiddush, is the word זכר an adjective?

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Usually, a word that has a segol such as "zecher" gets a tzerei when it becomes an adjective. Example - "mateh" becomes "matei" when used as an adjective as in "matei Levi".

Q - in the phrase זכר למעשה בראשית is the word זכר  considered an adjective? On the one hand, I would say, yes by the fact that it has a tzerei. However, I am not sure because the next word starts with ל (meaning "to" or "for"), which is a preposition.


texts: What's the difference between idol worship and star worship?

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We translate עובדי עבודה זרה to mean serving an idol or idol worship.

The word זר mean foreign, as in, לא יהיה אל זר, do not serve a foreign god.

The word עובד כוכבים means serving the stars.

What is the difference between the two?


texts: Differences in Jewish and Non Jewish Verse Delineations in the Torah

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Common knowledge is that the Chapter and Verse numbers we currently use is from non-Jewish sources.  There are comments that I have seen whereby the non-Jewish chapter numbering does not match with (for example) our Torah portions, or our aliyah divisions.

I was wondering: Are there any known instances whereby the verse numbering does not match?  For example, we have a sof-pasuk in the middle of a non-Jewish verse, or there are two (or more) verse numbers, but no sof-pasuk in there?


texts: Origins of איל משולש and Vilna Ga'on's bathroom math

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There is a well-known fact that the Vilna Ga'on studied math while in the bathroom since Torah was out of the question in an unclean place. It is also somewhat well-known that he produced the material for a book on geometry/הנדסה(?) during his time in the bathroom called איל משולש.

There is (or at least was in 1993) some speculation over the verity of these facts, as evidenced by the discussions on Mail Jewish here, here, and here, but my question specifically concerns the book and its origins.

According to the book's introduction, written by the compiler and editor Sh'mu'el ben Yosef from Loknik(?), the book is a collection of the Vilna Ga'on's notes. There is no indication that he did or did not intend them for publication.

Is anything known about the man who actually published the book and what his intentions were?
Was it supposed to simply exhibit the genius of the Vilna Ga'on?
Was it intended as a guide to students of math?
Students of math and Torah, perhaps?
Is there information in it that pertains to Torah at all?
Does it have value to the modern Torah- or math-learning audience?
Finally, how is the title pronounced?


texts: Does a b'chor need to fast if he didn't partake in food from the siyum?

texts: If a b'chor attended (or made) a siyum on taanis bechoros but did not partake of any food does he need to fast?


texts: English translation of Iggeres Rabban Yochanan ben Zakkai

texts: Is there an English translation available of Iggeres Rabban Yochanan ben Zakkai?


texts:
My daughter was reading a parsha book and came across a certain medrash which seemed unbelievable prompting her to ask me 'daddy, is this story real?' Being that she is only nine I took the cheap way out and said 'it's a Medrash'. I pretended that was an answer, and she accepted it as if it was.
What is the right age for a better response?

We had a guy in yeshiva who was into philosophy and rationality, but he was old enough to hold his own, so when people would tease him and called him a Kopher, he would respond that he's a modeh bimiktzas.

But when is the right age to introduce ideas that are not necessarily mainstream, such as the possibility that medrashim and agadata are not real? See for instance Belief in midrashim

Of course you have to know your own kid and CYLOR, so ignore this particular story, are there basic guidelines?


texts: Why was it that Lot and the place he fleed to were saved from the destruction of Sodom and Gemorah?

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Bereshit 12:4 Lot went with him (Avraham).. 13:1 Lot with him (Avraham).. 13:5 And Lot also, who went with Avram..

After these points Lot goes on a seperate way from Avraham, but HaShem still shows His compassion (mercy) for Lot (Bereshit 19:16) and saves Lot because of Avraham (Bereshit 19:29), maybe because Lot was righteous as Avraham pleaded with HaShem to save (18:25) the righteous (even the whole city of Tzo'ar seem to be saved because Lot on his turn pleaded for it).

So was Lot righteous? Or were He and the city which he chose to flea to - Tzo'ar - saved only because of Avraham? And why so?


texts: Is there any practical implication to the Avot's being priests?

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According to various sources, Malkitzedek was punished for blessing Avraham before blessing Hashem by having his "priesthood" status taken away and placed on Avraham. This status is then passed down until it is limited to Aharon's family.
In the interim, though, that status of Kehuna (in some form) resided with the avot, starting with Avraham. Was there any practical implication in how they lived their lives because of that status? Were they even aware of it?
Did that status limit their behaviors in ways that are connected to being "kohanim"? Some were clearly tamei met (including Levi) but I don't know if a Kohein can have multiple wives.
Is there any discussion of the status of "priest" after Avraham receives it and before it is discussed in terms of Moshe and Aharon?
------edit
I see the priest status as different from something like kingship which would someday go to Judah's line. Before that, there wasn't a king. But Malkitzedek, and by that understanding, Avraham, already triggered the priest status.
I also understand that one could say that the laws of kehuna were not yet given so there would be no limitation on behavior before that took place, but if the avot kept the Torah in some sense, would any of the priestly laws be included?


texts: Possible to change tefillin from outward wrapping to inward?

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Is it possible to change the tefillin shel yad from one that wraps outward to one that wraps inward? Is it necessary to re-tie the knot?

Thanks in advance and shanah tovah.


texts: Are there any recordings of any of the old, German chazzanim singing their nusach? I know that KAYJ.net includes a nusach page, however, the recordings are somewhat lackluster (although they are an invaluable resource). My grandfather z"l, although he could have fallen into that category typically sang more of the common Eastern European and American niggunim, thus I have little to go on.


texts: The Book (or Books) of Enoch is a collection of works purportedly made by Enoch, the great-grandfather of Noach, before the flood. I read that they are not part of the Tanach, even though they contain deep Jewish concepts. How is the book of Enoch viewed in Orthodox Judaism?


texts: How do we know that commercial fruit is not orlah/neta revai?

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According to Judith R. Baskin (Cambridge Dictionary of Judaism and Jewish Culture, 2011, pp. 134-135),

"The biblical law of "uncircumcised" fruit (orlah) prohibits consuming fruit picked from a tree in the Land of Israel within three years of its planting (Lev 19:23). According to rabbinic interpretation of "fourth-year planting" (neta revai) ...may only be eaten in Jerusalem unless it is redeemed."

According to the Mishna (Kidushin ch.1, #9), these laws are not actually restricted to the land of Israel, but must be observed worldwide because they are halacha l'Moshe mi-Sinai.

So how do we know that fruit that is sold in stores in America, etc., follows these laws? If not, why are we allowed to eat it?


texts: Would a neighborhood of a city be identified in a Get?

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A Get needs to contain the name of the city in which it was signed by its witnesses.

What is the Halacha where there are neighborhoods? For example, does one write "London" or "Stamford Hill"? "Borough Park", "Brooklyn", or "New York City"? "הרובע היהודי", "העיר העתיקה", or "ירושלים"?


texts: How does a giyur m'safek differ from a giyur l'chumra?

texts: Is there any difference betweeen a giyur m'safek and a giyur l'chumra? In either scenario is a female who undergoes either of these conversions prohibited from marrying a kohein?


texts: Is there a cell-service "blocker" for shuls?

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I've read that many shuls have "cell phone lockers" to encourage people who come for praying to store their phones prior to entering the shul.

It's a great idea, but, many shuls don't have this, or don't want to spend money doing this. Regardless, it's nearly impossible to force everyone to turn off their phones or place it in a locker. As an alternative, I'm curious if anyone has invented a complete cell service "blocker" which will block out all web as well as phone service from both inbound and outbound calls, as well as all texts, WhatsApp, etc. It won't completely discourage people from using their cell phones, but, at least, if they can't have their phone's ring, it will be less noisy, and it may ultimately discourage such people from using the phones altogether while praying.


texts:
I apologize for the fact that this threatens to be the most ignorant question ever asked on this site, but I'm not sure where else to ask it.

My understanding is that God gave the entire Torah to Moses, and that this is recounted in the Book of Exodus.  But subsequent books of the Torah seem to take place at later times.  So:  Am I wrong about Moses having gotten the entire Torah during the time period recounted in Exodus?  Or did the Torah, at the time of its giving, include detailed historical accounts of events that had not yet happened?  Or have I misunderstood things so totally that my question makes no sense?


texts:
If a non-Jew cooks a food in which there is a mixture of two foods, one of which satisfies a requirement to not be subject to bishul akum (let's say it is eaten raw), and one of which does not satisfy any of the requirements to not be subject to bishul akum, and the ingredient which is not subject to bishul akum is the primary ingredient, will there be an issue of bishul akum on the secondary ingredient?

For example, let's say that a vegetable stir-fry which contains mostly peppers (which are eaten raw) and some potatoes (which are not eaten raw) is cooked by a non-Jew.  Do the potatoes become subsumed under the umbrella of the peppers, as they would in a discussion of which beracha to make, or do they retain their identity and have an issue of bishul akum (which could then potentially create problems for the pan, and then from there to the peppers)?

If there are any technical problems with my examples, please feel free to leave me a note or ignore them.


texts: Do primary sources unequivocally record coming of the Moshiach and establishing world order

texts: Do the primary sources like Torah , tanach record the elaborate and supernatural propheises concerning the Moshiach? Rambam and talmud has described the qualities of Moshiach but do the primary sources also record his coming with the same characteristics and grandeur as described by rambam. Please cite the relevant verses that justify the talmudinic or rambam opinions.


texts: Waiting to reveal Kosher issue in order to get to the root of the problem

texts: Suppose a Mashgiach realizes that a store is selling Treif meat, however is unsure as to the source of the problem. If he announces immediately that this store is selling something not Kosher he may not be able to catch the one who is supplying the not Kosher product and thus it may continue elsewhere. Would the Mashgiach be allowed to wait, and cause those who use this store to continue to eat not Kosher, in order to catch the bigger fish and thus eliminate the problem completely or he would have to announce immediately his findings? (sources please)


texts: Honor a first-time blood donor during shacharit?

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I'm a student at a 6-12 Jewish day school in which mandatory shacharit services (but students are given a choice between several denominational options) are held on Mondays and Thursdays. I help run the school's Reform service.

My school is holding a blood drive tomorrow, and one of the teachers in charge of the Reform minyan is giving blood for the first time ever tomorrow afternoon. I'm looking for ideas for something short that I can do for her in the minyan tomorrow, both to publicly thank her for performing the mitzvah of saving a life and to teach the kids about the importance of what she's doing.

Any suggestions?