texts: How much of the standard תורה service is done on שמחת תורה?

texts:
I've seen a number of Simchas Tora customs in Ashkenazic practice and/or prescribed by Ashkenazic prayer books. Specifically, I think I've seen both sides of each of the following dichotomies, sometimes in the same synagogue:

whether, after the nighttime hakafos and before the reading of the Torah, the congregation says "B'rich shmeh";
same question for daytime;
whether, after the nighttime hakafos and before the reading of the Torah, the leader/congregation says "Sh'ma", "Echad Elokenu", and "Gad'lu";
same question for daytime;
whether the person calling people to the Torah for the nighttime reading begins doing so with "V'yaazor" (as on a Shabas or holiday morning) or with "V'sigale" (as on an afternoon or weekday); and
whether chatzi kadish is recited immediately after the nighttime Torah reading (as it is mornings) or omitted (as it is afternoons).

Which, if any, of these questions have halachic authorities come down on one side or the other on? And which are/were documentedly in practice in which communities?


texts: How should a Jew deal with Anti Semitism?

texts:
Is there an standard way for a Jew to deal with the threat of hatred, particularly that which stems from a public forum such as a hate group? Do I:

Simply ignore it
Write to my local council/state government/police etc. and complain, or
picket and attend demonstrations?

Is there a law, teaching or strong tradition which suggests what to do in this situation?


texts: Was Potiphar, being a captain of an Egyptian guard, likely a eunuch?

texts:
In Genesis, we read the infamous story of Joseph and Potiphar's wife. Potiphar's wife (who is named Zuleikha, at least according Sefer HaYashar) repeatedly makes sexual advances on Joseph, and as we know, Joseph consistently stays true to his morals (not to mention loyalty to Potiphar) and staunchly refuses (even resulting to running away)!

I've always wondered why Zuleikha would make more than one attempt after she is clearly rejected, and why she should would be so "desperate."

But it occurred to me, that possibly Potiphar was a eunuch. In ancient Egypt, court officials were often castrated so that the authoritative powers knew that their "second in commands" were not a threat to their women. Do you think this is a likely scenario for Potiphar? And Zuleikha wasn't being satisfied by her husband physically? (By no means, am I giving her an excuse for her lewd behavior, but it may help me better understand the historical context). Do you think this is a viable possibility?


texts: Can I keep money that came into my possession on Shabbat/yom tov?

texts: My family is not frum, and my grandfather gives out money to all the grandchildren at our seder. I refused the money, but my father took it and put it in my room. Can I use this money?


texts: When the Torah was almost lost and one (or several) Rabbis saved it?

texts:
I heard several times from numerous sources, that there were times in history (during the 1st and the 2nd Temples) when the Torah (incl. Oral) was almost completely lost and just one Rabbi (or a handful of Rabbis) saved it all.

Who are they and what sources speak of such examples?


texts:
So I found a hand-made yarmulke the other day in my local synagogue. I tried to ascertain whose it was, but no one claimed it, and the rabbi told me יהא מונח עד שיבוא אליהו, I should hang on to it until Elijah comes.
Do I have to wait for the Pesach seder, or can I bring it to any bris? And then what do I do with it? Put it in his cup? Leave it on his chair? Or what?
Sourced answers preferred.

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


texts: When to take legal action versus "turning the other cheek"

texts:
It is my understanding that "turning the other cheek" is a uniquely Christian concept that is alien to Judaism. It appears that we are encouraged to take (legal) action against those who do us harm and not to simply let it go. See Chabad article here: https://www.chabad.org/library/article_cdo/aid/1791975/jewish/Is-Turning-the-Other-Cheek-a-Jewish-Value.htm

This article states that it is not the Jewish way to turn away from a violent aggressor. The concept of "an eye for an eye, a tooth for a tooth" is also prominent in Jewish scripture (albeit not interpreted literally but in the context of legal damages.)

However, I'm not clear if this applies all across the board or to just specific scenarios (e.g. scenarios that involve violence.) More specifically, I'd like to know what halakha prescribes for harassment from noisy neighbors.

Let's say that you have some awful neighbors who harass you night and day for 2 years straight by making extreme amounts of noise. Mind you, I'm not talking about people who are simply loud in their day-to-day activities, but someone who is actually maliciously and intentionally creating noise with the explicit intent of harassing you and depriving you of sleep and peace.

If one were to consult with most lawyers or police officers (as I have), they would probably tell you that your best bet is to simply move away and not bother with legal proceedings. However, I am confused as to where halakha stands on this.

Is it OK to just move away without taking legal action against the bad neighbor? Would this be considered "turning the other cheek" and therefore against Jewish law?

If there are any Orthodox Rabbanim here in particular, I'd like to know what you suggest would be the best course of action.

According to Halakha, should you take such neighbors to court or is it ok to just cut your losses and move away without taking any sort of action against them for the damage they've done to you?

Note: I am interested only in the Orthodox interpretation


texts: What are things or actions which cause poverty?

texts:
The Gemara in Chullin 105b says that leaving bread crumbs can increase a person’s vulnerability to poverty. Also, The Gemara in Pesachim 111b says that bran(parei) in the house causes poverty and bread crumbs in the house cause poverty.
What are the other things or actions which cause poverty?


texts: How was the Torah written by Moshe (were there spaces)?

texts:
Someone told me that before Ezra Hasofer the Torahs did not have spaces (he said that according to some opinions not even between words).

It was just given over when learned where the parshas (paragraphs) were and if they were setuma (now Separated by a space) or pesucha (now on a separate line).

I am looking for sources for this (if it is true) and other opinions on this matter.

Related: Which alphabet were the original Torah scrolls in?

I always thought that the Torah was given on Har Sinai with the spaces.

Even though I showed him Rambam Hilchot Tefilin 7:11 he still said that it was Ezrah who decided for there to be spaces.

  וכל הדברים האלו למצוה מן המובחר ואם שינה לא פסל. אבל אם כתב המלא חסר או החסר מלא. או שכתב מלה שהיא קרי וכתב כקריאתה כגון שכתב ישכבנה במקום ישגלנה ובטחורים במקום ובעפולים וכיוצא בהן. או שכתב פרשה פתוחה סתומה או סתומה פתוחה. או שכתב השירה כשאר הכתב. או שכתב פרשה אחת כשירה הרי זה פסול ואין בו קדושת ספר תורה כלל אלא כחומש מן החומשין שמלמדין בה התינוקות

From
http://m.chabad.org/library/article_cdo/aid/925429/jewish/Tefillin-Mezuzah-and-Sefer-Torah-Chapter-Seven.htm

  All the above matters [were mentioned] only because this is the most perfect way of performing the mitzvah. If one deviated from them, [the scroll] is not disqualified. In contrast, if one wrote the short form of a word that should be spelled using a long form, or the long form of one that should be spelled using a short form, [the scroll] is disqualified. [The same ruling applies if, in circumstances where one word is written in the Torah scroll and a different word is read] - e.g.,yishkavenah is read instead of yishgalenah (Deuteronomy 28:30), and uvat'chorim is read instead of uva'folim (Deuteronomy 28:27) - one writes the word that is read [instead of the word that is written]. Similarly, if one wrote a passage that should be p'tuchah as s'tumah, or one that should be s'tumah as p'tuchah, or if one wrote another passage from the Torah in the form of one of the songs, or wrote one of the songs in the form of another passage, [the scroll is disqualified]. It does not have the holiness of a Torah scroll and, instead, is considered as one of the chumashim from which children are taught.


texts:
Could a Jewish teenager go to the mikvah if she is not married and has been raped?
If a girl has been raped is it acceptable for her to go the mikvah in order to cleanse herself or is this not acceptable or allowed?


texts: Would the rabbis who prohibit all gambling and lotteries prohibit a no-lose lottery?

texts:
In a no-lose lottery, lots of people put money in a bank; all of them will get their money back whenever they want.  Additionally, the bank takes the proceeds from investing their money and occasionally gives a random person a large bonus sum.

My impression is that those who prohibit gambling in halacha based on problems of asmachta (conditional or implausible obligations) would have no problem with this, you put $100 in the bank and you'll certainly get at least $100 out!

There are those who read the Mishna in Shabbos as a blanket prohibition on all forms of gambling however; at the extreme, R' Ovadya Yosef prohibits buying lottery tickets.

Would those poskim view the no-lose lottery as included in this prohibition?


texts: When 2 witnesses are required to verify something, can one or both of them witness this using Skype?

texts:
Examples of when you need 2 witnesses testifying an event:

groom's "purchase" / acceptance of the terms of the ketuvah
witnessing kiddushin (groom giving bride a ring)

If two witnesses watch this event via video camera, Skype, etc. and are neither physically at the event nor is each witness in the same place as the other, is their observance acceptable testimony. Or must they be physically present at the event?

The 2 items listed are examples, The question is meant to be a general rule, unless certain types of witnessing have different conditions. If so, please state why.


texts: If a woman cannot have children, can she marry?

texts:
I've been doing some research, and I found a lot of references to the rule that if a marriage lasts 10 years and does not produce any children, the couple must divorce and remarry in a new attempt to have children. This raised three questions in my mind, which I was unable to find the answers to despite research attempts:

Is this still a rule practiced in modern times? If not, when did this change (and what justification was given for the change)?
In the past, one could only guess if they were sterile or just hadn't yet had a child for whatever reason. But now we have science which can, in certain cases, confirm that it is impossible for a woman to have children. (The most extreme example: if she has had a hysterectomy.).
Is there a difference between having trouble conceiving and likely being infertile, and knowing for an absolute fact that you cannot have children?
If a woman is entirely certain that she cannot have children, does that mean she cannot marry? Or that she may, but the marriage can only last 10 years (dependent upon the answer to #1).

(This seems silly though, as the 10 year period seems to exist to give enough time for the couple to try to conceive, and in this case they already know going into it that they can't. Of course the woman should disclose this fact to her future husband, but producing children is the husband's responsibility and that he flouts Jewish law if he has none. So would such a woman be barred from marrying because she would prevent her husband from carrying out his duty to have children? (Or could/should she marry a non-Jew, who has no such restrictions? Or could adoption fulfill this requirement?) I also read that the primary purpose of marriage is not procreation, but love and companionship and partnership for the married couple. These two ideas seem to be at odds in the case of a woman who cannot have children.


texts:
I'm an Israeli Jew and for a few days I'm in an ongoing online argument with this Swedish white-nationalist who tries to prove me that blood libels are not completely made-up.

He gave me the next two "quotes" which he claims Jews use in order to justify "ritual murders of gentiles". Now, in the past I've already encountered many times when anti-Semites either complete fabrications (sexual intercourse between gentiles is like sex between animals") or taking things out of context. But they at least those anti-Semites TRY to cite a source, making it easy to debunk - you just go to the Masechet/passage they give you and just see what is ACTUALLY in there. If not complete fabrications, Those lies are at least loosley based on an existing quotes.

But my guy does not give any sources, which makes we wonder if they are complete fabrications or loosley based on something. Since he gave the supposed English translations of said quotes, I couldn't really search anything for myself (googling those quotes in English just gave me a bunch of other nazi sites using them), so I'm here seeking help from Jews who actually know the English versions.

So, the quotes he gave me -

1.
"in the jewish most holy book the talmud we read 'those who kill christians shall have a high place in heaven'."
- he only says that it's from "The Talmud", he does not give the masechet and passage which it supposedly comes from.

2."In Zohar, I, 38b and 39a: 'Jews must never cease to exterminate the goim; they must never leave them in peace and never submit to them'
 - Now I don't know really how the Kabbalah works it terms of structure, so I couldn't really find "I 38 and 39" (I tried searching ט', ל"ח א' but it didn't help), and even fiding a PDF of the entire book is not helpful since I can't read Arameic (no use for Control+F).

So, are those quotes based on anything? Complete fabrications? Something in between?
Also how much time am I really wasting debating with those kinds of people? :)

Toda Merosh, Gabi


texts:
I know the Ruach is associated with what moves us deeply, when we hear a niggun, or we witness a Jewish tradition, it is our Ruach that is stimulated, recognizing it seems where it comes from.

Can I assume the Ruach is what always comes back when we reincarnate?


texts: Who are the Rabbis that don't meet Rambam's reqs acc. to Raavad?

texts:
In Hilchos Teshuva 3.7 Rambam defines Minim (that can't do a full Teshuvah):

חֲמִשָּׁה הֵן הַנִּקְרָאִים מִינִים. ...3) וְהָאוֹמֵר שֶׁיֵּשׁ שָׁם רִבּוֹן אֶחָד אֲבָל שֶׁהוּא גּוּף וּבַעַל תְּמוּנָה.
There are five categories of atheists: ... (3) he who says that there is One Lord; but that He is corporeal and has a form;

Raavad strongly objects:

א''א ולמה קרא לזה מין? וכמה גדולים וטובים ממנו הלכו בזו המחשבה לפי מה שראו במקראות ויותר ממה שראו בדברי האגדות המשבשות את הדעות:

Who are those "bigger and better than you (Rambam)" that Raavad refer to here?


texts: How close to the shul would a Rabbi generally require congregants or a prospective convert to move (in kilometers please!)?


texts: How did Esther reveal to Achashveroch that Mordechai is her husband

texts:
Avrohom ordered Sarah to say that she is his sister (he was afraid that Egyptian kill him). How was Esther not afraid  that Achashverosh kills Mordechai? (Esther 8, 1[1])

She was the wife of Mordechai.

.
The Gemara (Megila 13A) says.

 A Tanna taught in the name of R`Meir: Read not 'for a daughter' [le-bath], but 'for a house' [le-bayith].(Ester 2, 7)

Similarly it says: But the poor man had nothing save one little ewe lamb, which he had brought up and reared; and it grew up together with him, and with his children; it did eat of his own morsel, and drank of his own cup, and lay in his bosom, and was unto him as a daughter.

[1] On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her.

א  בַּיּוֹם הַהוּא, נָתַן הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ לְאֶסְתֵּר הַמַּלְכָּה, אֶת-בֵּית הָמָן, צֹרֵר היהודיים (הַיְּהוּדִים); וּמָרְדֳּכַי, בָּא לִפְנֵי הַמֶּלֶךְ--כִּי-הִגִּידָה אֶסְתֵּר, מַה הוּא-לָהּ.


texts: Has the age of accountability always been 13 for boys and 12 for girls?

texts:
When was the bar-bas-bat-mitzvah celebration at that age recognised, or was it historically older, such as at age 20?

I understand that a boy is a minor (katan-child) before his 13th birthday, and a girl is a minor before her twelfth.  Bar-bas-bat-mitzvah celebrates the transition from child to adult when they become morally responsible for their actions.  Source: https://en.wikipedia.org/wiki/Bar_and_Bat_Mitzvah

Traditionally a Jewish male had to be 20 years old before being allowed to serve in the army or 25 years old to be considered a fully-fledged participant (such as a Levite).

What I would like to know is when the age of accountability was established, and has it always been at age 13 for boys and at age 12 for girls?


texts: Has there been any scientific study that agrees with Talmud Rosh Hashanna 20b's time difference?

texts:
I'm extracting from this M.Y. question:

  In Talmud Bavli Rosh Hashanna 20b, R' Zeira quotes R' Nachman as
  saying:

  כ"ד שעי מכסי סיהרא לדידן שית מעתיקא ותמני סרי מחדתא לדידהו שית מחדתא
  ותמני סרי מעתיקא

  For 24 hours, the [moon] light is covered: For us [in Babylon] - 6 of
  the old [month] and 18 of the new [month]; for them [in Jerusalem] - 6
  of the new and 18 of the old.

  (Translation mine, with help from Rashi)

Has there been any scientific, Rabbinical or other study that agrees with this study or explains this differently?

I'm skeptical that there is actually a 6 hour difference. Here are some reasons why:

At the equator, the earth rotates about 1,000 miles in 1 hour. The speed is slower as you move away from the equator. But, based on this, alone. Babylon is less than 6,000 miles from Jerusalem.
A Google search revealed that the GPS coordinates of Babylon, Iraq. Latitude: 32.5352 Longitude: 44.4192.

The latitude of Jerusalem, Israel is 31.771959, and the longitude is 35.217018

We see that the latitude of the 2 places is about the same so the earth is rotating at about the same speed at both of these places.

I'm aware that current time zone divisions don't completely coordinate with the earth's rotational speed, but, I gather that it's pretty close. However, as the Talmudic statement was made long before a concept of "time zones" as we have it, I assume that they calculated this on observation and compared the observations in both of these places.

I'm asking how accurate they were based on current scientific calculations.


texts:
My question might be similar to other questions posted on this website;

After the creation HaShem says: Bereshit 1:31: 'And Elohim saw every thing that He had made, and, behold, it was tov me’od (very good).' I guess also Adam was tov me'od.
But in the verse of Bereshit 2:9 it is said that HaShem Elohim made to spring up every tree pleasing to the sight, and tov for food and the Etz HaChayim (Tree of Life) also in the midst of Gan Eden, and the Etz HaDa’as Tov v’Rah (knowledge of good and evil). After eating from the fruit of the tree of good and evil, true free will, Adam (Adam and Chava) gain evil.

Now i wonder did evil came in our world because of the wrong choice of Adam?
Or because HaShem created it (Yeshayahu 45:7), or gave us the inclination to do good and the inclination to do evil when He gave us free will, or created the tree at least?
And is it wrong to have knowledge of good and evil like the beings in the heavenly realm (Bereshit 3:22), because it seems that with this knowledge one could make the right choice (over his good or evil inclination). And if it is because of the knowledge of evil that humans may make wrong choices also, then how come that Adam who was created tov me'od didn't make the right choice, while he didn't had the knowledge of evil?

Any thoughts on this?


texts: Assuming that there is a reliable eruv, are there any halachic issues with sledding on Shabbos?


texts: What's the exact procedure for using a key belt?

texts:
On Shabbat, in places where there is no communal eruv (or for those who do not rely on a communal eruv), taking your house key with you when you leave your home is a problem of carrying. One workaround is the use of a key belt. This is a belt worn as clothing, in which a removable house key functions as an essential component of the belt.

If you use this workaround, what do you do when you get to your front door? Do you detach the key from the belt? Leave it attached but unbuckle the belt? After unlocking the door, can you just go in, or do you need to re-buckle the belt? In general, are there any issues to be aware of?


texts: Which schools in the United States offer a Bachelors of Talmudic Law degree?

texts: There is a baccalaureate degree known as a Bachelor of Talmudic Law (BTL) which some yeshivot award for post high school study. The requirements of this degree tend to vary by institution (example) I would like to know which schools in the United States offer this degree.


texts: Does one say "Shehecheyanu" on haadama fruit?

texts:
Does one say shehecheyanu on a new, seasonal haadama fruit?
People have told me not to but is there a source for this?


texts: What are the steps to learn via Aliba DaHilchasa?

texts:
How does one learn Aliba Dehilchasa? What are the main steps?
Does it mean to learn the Gemara and then look up the Halacha? Does it mean to Learn a Pasuk then a Gemara then a Halacha? Does it involve Rishonim? I'm here to get educated. Please help me. Thanks.


texts: Explain the beginning words of the 1st blessing before Shacharit Shema

texts:
The first blessing before the Shacahrit Shema has the words

  יוצר אור ובורא חשך

My understanding is that the two words יוצר and בורא are synonymous meaning "create". However, I gather that there is a slight nuance in the word יוצר in that it means "to fashion" or "to make a form (shape)".

What is the difference in meaning, generally? More specifically why are these specific words applied to the two items. I.e., why does light get the term יוצר and darkness get the term בורא ?


texts:
A deli roll is a puff pastry dough rubbed with mustard and filled with assorted deli meats (usually pastrami and turkey.)

Is this considered pas haba bekisnin? (one definition of this term is:

  רבנו חננאל, מסכת ברכות דף מב. ואמר כיון שהזכיר רב ששת פת הבא בכיסנין,
  פירש זו הפת העשויה כמין כיסין מלאים סוכר ושקדים ואגוזים וכיוצא בהן…
  Rabbenu Hanan’el, Commentary to Masekhet Berakhot 42a And it says that
  when Rav Sheshet mentions pat haba bekisnin, he explains this as bread
  that is made like a type of pocket that is filled with sugar, almonds,
  walnuts, etc…

The above definition sounds like a pastry or "turnover". However, it defines filling with sweet items or nuts.

I'm not sure if this definition would be applied to a deli roll which seems to be shaped similarly (i.e., it is a "filled" dough.)

There is also a generally accepted rule among most current poskim stating that regardless of the shape / form, if the food is normally eaten as a meal and not a snack, one would have to wash and say "hamotzi", anyway. I'm not sure what the status of a deli roll is.


texts: Did any classic rabbinic sources discuss static electricity?

texts:
Not much more to add here, I've just always wondered if static electricity was discussed in any Chazzal or Rishonim. Someone from those times must've gotten a good zap and I'm wondering what they had to say about it.

EDIT: Birshus Double AA. To clarify, I am not necessarily looking for a halakhic discourse on the subject. But being that there was always available glass and fur and silk and other common household items that aid in the production of static electricity, I'm wondering if any of our great Rabbis ever discussed experiencing just such a phenomenon. Whether it was an unexpected spark, or a piece of paper sticking to a glass cup. Anything that would have seemed curious. Perhaps they might have even given an explenation.
 Considering that words like ברק, חשמל, פולתא דנורא abound in all our holy books I would think if someone experienced anything close to the aforementioned it would peak his curiosity.
 Various other natural phenomenon have found their place in our sfarim. Rashi and Rashba both mention magnets for instance.
 And considering that amongst our Rabbis there have been alchemists and mention of alchemy for almost a millennia, scientific curiosity was not something they would shy away from. So perhaps this was mentioned in a professional, scientific way.
 This is what I seek. Someone mentioning something.


texts:
We all know Yoseff did dream analysis (baker and wine guy) but he had a special connection to Hashem.

Lets say you went for a dream analysis in modern times; would it be assur? Is it considered avodah zorah (idol worship), or some other prohibition?


texts: Connection of the 10 plagues to the 10 sayings used to create the world

texts: I have read in the name of the Vilna Gaon that the 10 plagues were corresponding to the 10 sayings God used to create the world (dont know the exact source). Thus the slaying of the first born corresponded to "In the beginning..", and the plague of darkness corresponded to the creation of light. Does anyone know the connection to the other plagues?


texts: Do you have the right to burn your own books?

texts:
There are stories of Rabbis who have composed works only later to burn or otherwise willfully destroy them (Rabbi Nachman and The Kotzker Rebbi come to mind). I would understand if they had these works buried as sheimos, but what gives them the right to actually burn divrei torah?

Rebbi Nachman - Sefer HaNisraf

The Kotzker (Actually the Chiddushei HaRim)


texts: Not speaking between Shemoneh Esrei and Hallel

texts:
On a day when Hallel is recited (for example Rosh Chodesh) I've heard that one should not (lichatchila) speak between Shemoneh Esrei and Hallel. Rather, as soon as the chazzon finishes chazaras ha'shatz (repetition of the Shemoneh Esrei), he and the congregation should start reciting Hallel.

Is there such an opinion? What is the source for this? Who are the poskim that discuss this? Are there other opinions (that hold one may speak out)? Is there a difference depending on what the person wants to say?


texts: Emotional distress with the overly sensitive

texts:
From the website dinonline:

  The Torah teaches: “When you sell something to your fellow, or buy
  from your fellow, do no wrong one man his fellow” (Vayikra 25:14). In
  a subsequent verse, the Torah states: “You shall not wrong one
  another.”

  Dwelling on the two verses, the Gemara explains that the latter verse
  refers to onaas devarim. This means that causing somebody else
  emotional pain, by means of verbal, written, or any other form of
  communication, is a Torah prohibition. This basic prohibition is
  recorded by the Rambam and by the Shulchan Aruch (Choshen Mishpat
  228:1).

My question is: What if a person is overly sensitive about something or even has a particular disorder that makes them upset under certain circumstances, to what extent must I accommodate their feelings? Is there a line after which I can say "Their over sensitivity is not my concern, I'm allowed to behave normally and if that upsets them then it's not my problem"?


texts: How do i get my extended family to cooperate

texts:
Im in the process of converting (its going to be a while). Anyway I've been doing the best i can to cook kosher style food. Today i had lunch with my mom who decided she was going to feed my son shrimp even after i told her no. How do i get her to understand? Alsohow do i continue to honor her when she's doing these things? I've told her he won't eat it, we don't eat shrimp anymore but she doesn't care.

Edit: where can i find more information on this to find the answers i need


texts: Tashlumin for a woman who usually doesn't daven

texts: What is the halacha for a woman who usually doesn't daven since she is busy with her children but now has time to daven mincha and even time to daven a Tashlumin. Do we say that she should only daven mincha(since tashlumin applies only to a regualr davener) or she should daven a tashlumin since she is only patur because she is busy with the children?


texts:
The Jews are known to have a culture that places great emphasis on learning and scholarship, and the children are taught to value learning and read books since young. In this regard the Jews are quite similar with the Chinese.

What is the parent's role in Jewish tradition on the matter of raising a child? I am asking this as a non-Jew who feels that the traditional Jewish wisdom has something to teach when comes to childrearing, so I am more interested in the general principles and practices on childrearing that make the Jews who they are today(value learning, good education etc) rather than things that are specific to the Judaism rituals.

Note: similar ( but not dupe) questions here.

Edit: expand the question to ask about what the parents would do in practice on childrearing.


texts: Where does it say that Sotah never happened?

texts: My Chumash teacher says that the Talmud says Sotah never actually happened. Can anyone verify this?


texts: Is it improper to invite a few single girls and a few single boys for a Shabbos meal to help fight the "shidduch crisis"

texts:
The shidduch system, according to many sources, isn't working and we're in a "shidduch crisis."  See, e.g. this article.  People complain, but nothing gets done.

I don't see that the shadchan system is working for everyone with resumes and references is really working.  Among non-Hasidic Jews, there is a surplus of women over 24 who are still single, and in the Hasidic community there is a surplus of men over 24 who have not married.  (Source, Mishpacha magazine, Succos edition 2015).

I have observed that the restrictions on getting single boys and girls in the same room could go to the heart of the problem. Such restrictions weren't always an issue, however. I heard that Rabbi Moshe David Tendler, shlita, a senior rosh yeshiva at Yeshiva University's rabbinic college and son-in-law of Rav Moshe Feinstein, zt'l, was married at a wedding where the tables had mixed-sex seating and singles were put at smaller tables so they could meet and talk.  Rav Tendler said about that mixing the singles was approved by his father-in-law but he facetiously added "some would say my father-in-law didn't know the halacha.")  Also, I understand from Rabbi Berel Wein, shlita, that mixed seating at weddings was common at the weddings of many European gedolim and their sons and daughters, with the lone exception of Hungary.  He said since the Germans took over Hungary last, more Jews survived and so did their customs.

Why shouldn't I invite boys from the yeshiva gedolah to meet single girls of the same age at my Shabbos table?  Would it be better if I invited their parents as well?  What sources say that inviting singles to my home to meet at a Shabbos meal, for purposes of helping them to find a shidduch, is improper?


texts: Can a male convert to Judaism descended from King David potentially be Moshiach?

texts:
A male Jew is the direct patrilineal genetic offspring of King David, and he marries a non-Jewish woman. Then their son converts to Judaism. Could their son potentially be Moshiach? If not: why not? Is “Davidic lineage” a status just like Kohanim which is lost after intermarriage, never to be regained even if the progeny converts? If so, what are the sources for that?

If the answer is no, then in identifying a potential Moshiach one would have to prove that there isn’t even a single instance of intermarriage through the paternal line going back to King David. In other words: if a direct patrilineal descendant from King David marries a non-Jewish woman, and then their son converts and rejoins the Jewish people (which is not unheard of) then none of his direct patrilineal offspring could ever be considered to be a potential Moshiach. Over many generations this could mean a tremendous amount of people. I admittedly don’t know much about it, but are Jews really that sure that there were no such instances through their patrilineal lines? I guess families with Kohanim status might keep really strict genealogical records, but I imagine most Jews certainly don’t.

I do not intend to offend anyone or start any kind of trouble; I’m not even a Jew myself. So forgive me for my ignorance if you perceive it as such. I’m just curious as to how it works, considering so many Jews are sincerely expecting the arrival of Moshiach.


texts: PTIJ: Why do we need a verse that we follow the majority?

texts:
The Gemara (Chulin 11a) has a long debate trying to prove that we follow the majority.
Why do we need those verses? We killed the 10 sons of Haman, and the only way we know that they were his sons was because "most of the time, a wife's children are the husbands".

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


texts: Is it permissible to learn Torah - for example, Mishnayot - l'iluy nishmat a non-Jew?


texts:
There is a song that in my synagogue they sing every shabat night before beginning kabalat shabat:

'אילו היה לי כוח הייתי יוצא לשוק הייתי מכריז ואומר שבת היום לה

(If I had the strength I would go out to the market and I would declare and say that Shabbat is a day for Hashem)

Does anybody know the origin of this song? I think i heard once that it was composed by an holocaust survivor that hated the shabbat when he was little because their parents forced him to keep it, but then during the holocaust that was the thing he missed the most, and he promised to himself that if he survived he would keep shabbat forever and go out in the streets saying how good it is, but i heard this a long time ago and i don't remember the details of the story... Does anybody know anything about it?


texts: Although quite many machzorim omit it, but there are lengthy selichot composed for all services on Yom Kippur. Is it only an Ashkenazi custom?


texts:
What are the Protocol/requirements for repeat visits to a Shiv'ah house?

Are there any formalities that can be set aside (letting them speak first, sitting with them, as opposed to chatting by the coffee pot in the kitchen, etc.)?
Do you say HaMakom each time? Do you have to make sure you say it to each Avel?

This is not a question about family members of the Avelim or community volunteers organizing the Shiv'ah. Just repeat visitors - Minyan regulars, close-ish friends, etc.


texts: I named my daughter Miyah. I wanted to take her name back to times when names meant something. I joined the poetic form of the Creator's Name (Yahweh/YHWH). I've been doing name research lately to dig at things. I see many definitions for the name pronounced mee-ah but nothing for how I pronounce my daughter's name: mI-yah.


texts: May a meat restaurant make siyumim during the Nine Days?

texts:
4 rabbis in my neighborhood have stated that one should not intentionally plan a siyum during the Nine Days for the sole purpose of wanting to eat meat.

I think I have also seen this attitude mentioned as by the OU on their halacha pages and pamphlets. (I.e., while one can assume that they would apply this attitude to their supervised places, the pamphlet I saw this in was a general OU halacha pamphlet, not a kosher OU establishment pamphlet.)

There is a Chinese meat restaurant in my neighborhood that has siyumim throughout the day. Approximately each 20 minutes, a siyum is given in some section of the restaurant so that customers may eat meat.

The restaurant doesn't want to serve parve. They tried this one year, and they lost money by staying open. It cost them more money between materials, salary, electricity, etc. than they recovered by their customer volume during that week.

Is an exception to the siyum policy made for a meat restaurant so that it may stay in business during the week?

The restaurant is supervised by the local Va'ad, and I'm asking this question independent of a Va'ad or supervising org's official policy. For this question, assume that no one stated an explicit restriction as part of their kashrut criteria.


texts: How do we know for certain where in Israel Tanaim and Amoraim are buried if we've been exiled for so long?


texts: Examples of a functioning Sanhedrin in the Talmud

texts:
We find many references in the Talmud to what could be perceived as a Sanhedrin, like Chachamim or Beis-Din, or that Hillel and his descendants were the Nessi'im (of a Sanhedrin presumably), but I don't recall a reference to an specific institution of Sanhedrin, with a team of 71/23 (full-time) judges either before the destruction of the Temple, in the times of the Zugos, or after, when "the Sanhedrin exiled".

I do, however, recall that the Gemmorah does mention numerous places where the Sages meet and did their rulings, like personal homes and esp. penthouses (עליית הגג) or synagogues.

Does the Talmud mention a functioning Sanhedrin, like "this decision was directed in X Sanhedrin voting Y for and Z against"?

*NB: The question is very specific, please don't bother discussing if a Beis Din or a penthouse resembles the Sanhedrin or not.*


texts: Derech g'dilasan: the requirement for mitzva objects to be used in the manner in which they grew

texts:
The mishna quotes Rabbi Yosi (Suka 3:14) saying that if one carried a lulav in the public domain without thinking on the first day of Sukos which was also shabas it would not count as a violation of carrying between domains. The rationale in the mishna is that the carrier has an obligation to use the lulav and therefore is permitted to take it with him in that pursuit.

Ra'av clarifies that this permission only extends as long as the person hasn't discharged the mitzva of picking up [and shaking] the lulav and is on the way to doing so when moving it around outside. Since the required activity is picking it up, he justifies the possibility of pick it up without fulfilling the mitzva by holding it upside down.

  משכחת ליה כגון שהפכו, שכל המצות כולן אין אדם יוצא בהן אלא דרך גדילתן שנאמר (שמות כו) עצי שטים עומדים, שעומדים דרך גדילתן

Here he is alluding to the opinion of Abaye quoted in the g'mara which says that all mitzvos must be performed using objects in the "manner" in which they grew. The prooftext is the command to build walls for the mishkan out of beams stood upright - in the direction they grew.

Later codifiers and commentators (e.g. in Orach Chayim 651:2) understand the application of the דרך גדילתן condition to mean that the point on the object that was formerly attached to the ground should be downwards, regardless of what its orientation was while attached. The Aruch Hashulchan (there) refers briefly to the opinion of the Ram"a that the point of attachment needn't be downward with respect to the ground, just with respect to the one holding it(?), and doesn't reject that logic. "דהקפידא היא שבידו יאחזם כדרך גדילתם. אבל מה שמטה אותם – אינו כלום"

Does derech g'delasan mean the-direction-in-which-the-plant-grew or upright? How do they know which it is, considering the small and strange set of precedents?


texts: We need ten consolers; why not ten mourners?

texts:
The mishna, M'gila 23 amud 2 as described by Rashi, says we don't say the mourners' outdoor blessing without the presence of ten people, and the mourners themselves don't count toward the requisite ten. Rashi explains that the mourners aren't included in the count

  because he's saying a blessing for the consolers separately ("Our brothers, may the master of payback pay you your good recompense. Blessed are you, God, who pays back.") and for the mourners separately ("Our brothers, may the master of consolations console you. Blessed are you, God, who consoles mourners.") and doesn't combine them.

If that's the reason we need ten non-mourners then we should need ten mourners, too. Why don't we? Or do we? Or am I missing something?


texts: Origin of Kaddish Nusach ויצמח פורקניה ויקרב משיחיה

texts: What is the halachic reasoning for adding/deleting this line to the Kaddish? Is it unique to just Nusach Sefard and Edot HaMizrach? It seems to also be near universal amongst Dati Leumi minyanim in Israel, what is the reason for this, if there is one?


texts: Is it "Lifnei Iver" if someone LITERALLY puts a stumbling block in front of a blind person?

texts:
We generally understand "Lifnei Iver" figuratively, like knowingly giving someone bad business advice, or knowingly serving someone non-Kosher food that they were unaware of.

But what about "Lifnei Iver" mamash? Obviously a terrible thing to do and likely will be over other aveiros, but would a person violate "Lifnei Iver" if they literally put a stumbling block in front of a blind person?


texts: Egel Hazahav and idolatry: Ramban vs Rashi

texts:
Shemot 32:1 says

  When the people saw that Moses was so long in coming down from the
  mountain, the people gathered against Aaron and said to him, “Come,
  make us a god who shall go before us, for that man Moses, who brought
  us from the land of Egypt—we do not know what has happened to him.”

Rashi (referring to Sanhedrin 63a) comments

  They wished to have many gods

while Ramban argues they really only wanted one replacement God.

How can the Ramban disagree with Rashi regarding Israel's desire to have many gods, when Rashi is quoting a Gemara?


texts: Why did the Torah have to say "from amongst you" and "from your brethren"?

texts:
In Deuteronomy 18:15, it says that G-d will raise up a prophet from the Jewish people. It says "from your amongst you from your brethren". Why does it have to say both, surely it could have said just one of them.

Additionally, in verse 18, it says "from amongst your brethren". The same question applies. Surely it could have just said one word?


texts: Is there any problem with wearing Techeles if it is not the real one?

texts:
Many people hold the murex trunculus is the real techeles, and many others hold it is not.
Would there be any Halachic problem of wearing it if it is not real?


texts: Is discussing a specific occurrence of a previous sin a chillul hashem if it’s known you’ve done the sin before?

texts:
The Kesef Mishneh on Hilchos Teshuva 2:5 says that revealing a previously committed sin to someone who doesn’t know you’ve sinned is a chillul hashem. If that person knows you’ve done the sin before and you tell him a specific occurrence, is that also chillul hashem?

Example: someone who is known to have watched “rated R” films saying that they saw a specific film, or someone who is known to have eaten treif discussing a specific restaurant etc.


texts: "Not being precise" (Rashi) in recording the Oral Torah

texts:
This is a very loaded question, but I would like to work it out intellectually, please.

I would like to understand a basic premise of Rashi that reflects on my understanding of the transferring of the Oral Torah.

Basic statement (Kiddushin 33a, Eruvin 27a and more): "כל מצות עשה שהזמן גרמא אנשים חייבין ונשים פטורות ושלא הזמן גרמא אחד נשים ואחד אנשים חייבין". This is very common to use this kind of generalization, to say rules in the form "כל ..." or "כל ... חוץ מ-...".
The Gemorah brings R' Yochanan's own generalization on those generalizations (ibid): "אמר רבי יוחנן אין למידין מן הכללות ואפילו במקום שנאמר בו חוץ". The Pshat is that those generalizations cannot be taken literally as a rule, even if it includes "except for". The Rishonim and Achroynim discuss it extensively, but it does not relate to the question.
Rashi on R"Y says the following statement (ibid):

  "אין למידין מן הכללות - כל היכא דתנן כלל לא אמרינן דוקא הוא
  דאיכא כלל דלא דק במילתיה "

  Every place where the [Tannoyim] Rabbis teach a [generalized] rule, we don't say "it is exact" as there are rules that a Tanna wasn't precise in his words (hope my translation is good).

I didn't see any interpreters arguing with Rashi on that statement and it is widely accepted as a rule of Mishnah. However the Rishonim and Achroynim do argue whether it applies to Amorayim and Rishonim and Achronim themselves, and the most agree (see Igros Moshe, brought in Metivtah in place) that it applies to all.
This is not the only place where Rashi and numerous others admit that the Rebbi and other Tannoyim chose imprecise or wrong wording, I am sure the readers are familiar with the phenomena.

What was the source the Tannayim relied on, to write their Mishnayot imprecisely - was it a tradition from Moses, if not, who started to be imprecise?
What are the reason and the benefits for teaching imprecise Mishnayot?


texts: Will the Messiah declare himself at all before the total revelation?

texts:
I saw an interesting thing in a Breslov.co.il forum post, "Anybody who thinks they are mashiach is delusional. The real mashiach doesn't declare himself until it's really time."  (Third post from the top)

It was kind of a dated post, so I didn't want to register and get involved there trying to ask about any sources.

Is there such a source that maybe this person was referring to?


texts: Havdoloh made by Israeli for chutznik after Thurs. Fri. (Yom Tov) and Shabbos - effective?

texts:
Reuven from outside Israel spends Yom Tov (Thursday, Friday [for him]) followed by Shabbos with Shimon, an Israeli. I was told that Shimon cannot make havdoloh for Reuven after Shabbos because Reuven needs a havdoloh which included an element of separation from Yom Tov.

Does anyone know a source for this?

Related: Can an Israeli and and American fulfill havdalah after Shabbos the first day of Yom Tov together?


texts: Dovid and the Foreskins of the Plishtim ( Philistines)

texts: After Shaul promised his daugther to Dovid,he required him to pay the dowry for his daugther this was paid with the foreskins of  the Plishtim(Philistines). The question that remains is that there is a Halacha that you are not allowed to gain any enjoyment monetary or otherwise from the body or the parts of a dead Person so how was he able to pay his dowry with the foreskins if it was against Halacha?


texts:
In Leviticus 3-17 it states:

All fat is the lord's. It is a law for you for all time throughout the ages, in all your settlements: you must not eat any fat or any blood.
כָּל-חֵלֶב לַיהוָה
חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם, בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל-חֵלֶב וְכָל-דָּם, לֹא תֹאכֵלוּ

http://www.mechon-mamre.org/p/pt/pt0303.htm#17
Does this mean we are supposed to remove all the fat from meat as we do blood, or is it specifically talking about the sacrifices?


texts: Can certified vegan be assumed to be pareve?

texts:
If a food item has a valid kosher certification, which marks it as being dairy, but also has certification from a vegan certification that it is vegan, can it be assumed to be dairy equipment?

I don't want to know if certified vegan can be assumed to be kosher, just if it can indicate lack of dairy.


texts: Can the concept of Heter Mekhirah truly be supported from the Rambam?

texts:
Many of those who support the concept of the heter mekhirah today rely (at least in part) on their reading of the Rambam in various parts of the Mishneh Torah, most specifically in Hilkhoth Shemittah WiYovel.

While it is true that the Rambam writes there in 4:28-29 that since goyim aren't commanded regarding shemittah that the produce that grows on land owned by them in Eress Yisra'el is permitted, and that in 10:9 he writes also that shevi`ith in his time (as well as in the times of the Talmudh Bavli and Yerushalmi) is observed by force of rabbinic enactment, but does is this enough to justify the concept?

What about the working of the land in the seventh year by Jews, even if the land is owned by non-Jews? Is this permitted? And what about the Rambam's explicit statements in Hilkhoth `Avodah Zarah 10:1-4 regarding the prohibitions of the misswah of Lo Thehonnem wherein he explicitly and specifically says that the selling of land to non-Jews in Eress Yisra'el is expressly forbidden min ha-Torah? Shouldn't everything that the Rambam states in the Mishneh Torah be taken into account before using his statements to justify the concept of a heter mekhirah?

Can the heter mekhirah truly be supported from the halakhic writings of the Rambam?


texts:
Does killing a gentile unintentionally absolve you from the crime? (Makkot 7b)

"(דברים יט, ד) בבלי דעת פרט למתכוין מתכוין פשיטא בר קטלא הוא אמר רבה פרט למתכוין להרוג את הבהמה והרג את האדם לכותי והרג את ישראל לנפל והרג בן קיימא

The baraita states: “Unawares”; to exclude from exile the one who kills with intent. The Gemara asks: "With intent? It is obvious that he is not exiled; he is subject to the death penalty." Rabba said: "The reference is to exclude the one who acted with the intent to kill an animal and he killed a person inadvertently, or one who acted with the intent to kill a gentile and he killed a Jew, or one who acted with the intent to kill a non-viable newborn and he killed a viable newborn."

Does that mean that such person will be absolved from the exile, and therefore face the death penalty? Or is that person altogether absolved from the crime?

Sorry for my layman Talmudic understanding.


texts: Why חלפות (=malei) and then חלפת (=chaser)?

texts:
Bereishit 45:22:

  לְכֻלָּם נָתַן לָאִישׁ חֲלִפוֹת שְׂמָלֹת וּלְבִנְיָמִן נָתַן
  שְׁלשׁ מֵאוֹת כֶּסֶף וְחָמֵשׁ חֲלִפֹת שְׂמָלֹת

Why is the first occurence of the word "חלפות" written מלא (with the ו), and the second written חסר (without)? Why would the wording change in the middle of a verse like that?


texts: PTIJ: Where did Achashverosh's years wander off to?

texts:
I was sleeping through Megillas Esther and suddently the Baal Koreh screamed the beginning of Esther 6:1 rousing me from my slumber:

בלילה ההוא נדדה שנת המלך ויאמר להביא את־ספר הזכרנות דברי הימים ויהיו נקראים לפני המלך
On that night, the years of Achashverosh wandered and he said to bring the book of chronicles and they should be read before the king.

I was still half asleep but I couldn't help but wonder:
What does it mean for years to wander?
Did Achashversoh give several years of his life to someone else? If yes, who?
If not where did those years wander off to? Are they still there?
Does this have anything to do with Achashverosh's inability to count 70 years?

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


texts: Touching the water in the washing cup before Netilat Yadayim

texts: If one, while getting ready to perform Netilat Yadayim, accidentally touches the water in the washing cup, is one still allowed to use that water for Netilat Yadayim, or does that person need to fill it up again with different water?


texts: What is the Halacha and the Minhag regarding Non-Jews in Shul choirs at religious services led by a Cantor?


texts: For many a distressful situation (that should not come!), people organize a communal recitation of parts of the book of T'hilim (Psalms). In some of these, there is a leader, who recites each verse and is copied by the assembled; he then recites the next, and so on. Almost invariably in my experience, the entire group of people (except the lame and the weak) is standing throughout. Why do they stand? I'd appreciate learning any reason for doing so or, especially, any source that says they should or that says that it's customary for them to do so.


texts: In the passover Haggadah (in the schedule) the only word that has a Vav is Urchatz. Why? And if its connected to Kadesh why is it listed after Kadesh since usually you wash before kedusha?


texts:
What is the step by step method of Kashering for the method of 'Iruy?

Assume I've never done it before, and I am taking a recently used, non-Kosher metal sink for Passover. (Maybe I'm in a hotel.) It needs to be made Kosher, Parve, and Pesachdik.

See also:

Libbun
Hag'alah


texts:
אַתָּה־הוּא יְהוָה לְבַדֶּךָ ...׃ - You alone are YHWH... Nehemiah.9.6

YHWH is God's proper name as God openly testifies:

... וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם - but I did not make Myself known to them by My name יהוה. Exodus.6.3

If YHWH is a proper name, and a very special one, it's obvious that's there's only one YHWH.
So what's the meaning of the verse then?


texts: In his answer to the question Is there any evidence that Rabbi Akiva's students fought with Bar Kochba, Jake cites Yerushalmi Taanit Taanis 4:5 and Medrash Rabba Eicha 2:4 as sources for the position that Bar Kochba was choked to death by a snake in punishment for his sins.  What were Bar Kochba's perceived sins and why was this punishment appropriate?


texts: Human Composting - Implications for Kohanim

texts:
In recent news, Washington State, has becomes the first state ever to allow human composting.

The question has already been raised in this forum:  "Is there a halachic objection to human composting?"

The present question is, does such a law have halachic ramifications for Kohanim? If yes, what are they?

If the remaining soil is given to the family, and they spread it around town, in all the deceased's favorite haunts, like parks and hiking trails, does that pose a problem for Kohanim?

If they spread the soil in their backyard garden, and raise vegetables from him/her, does that pose a problem for Kohanim?


texts: Bracha on Hallal Chol HaMoed Pesach (in regards to Sephardim)

texts: I know that according to the psak of the Shulchan Aruch the Sephardim (among others -- The Gra, many Kehillas in Yerushalayim including Chassidei Karlin, Chassidei Biyan I think, and Chassidei Chabad (in some cases when there is no shliach tzibbur making the bracha which I believe is their minhag)) don't make a bracha on Hallel (chetzi Hallel) that is said on Rosh Chodesh. While I don't have a specific reason to think otherwise, is the same true for the Hallel that is said on Chol HaMoed Pesach?


texts:
A Christian blogger commented:

  Rabbinic Judaism also has some relatively unconvincing claims of oral transmission from the past.  It claims that its interpretations of the Torah (which are compiled in the Talmud, the first layer of which was written down c. 200 AD) are based on an unwritten "oral torah" given by God to Moses himself, more than fifteen centuries earlier.  Even though we have no records of anyone talking about the oral torah before about 150 BC, when the party of Pharisees began to exist!  This is staggeringly implausible, not just because of the lack of references in the written Torah to this supposed secret tradition, but also because of the tumultuous history of the Jews described in the Bible, during which the written Torah barely survived intact.

What would be an appropriate response to such claims?


texts: Source that elbow it the border for tznius

texts:
Similar Tznius In Regards to Covering Elbows

Is it true that the elbow is the border of what needs to be covered on the arms for tznius

if yes what is the source of it (I understand it has something to do with women knitting in the marketplace but I do not understand the elbow border)


texts: Why are the kinos about Jeremiah's appeal to the avos out of order?

texts: The kina (elegy, said on the ninth of Av) about Jeremiah's going to ask the avos to pray (kina 21 in at least some versions, 26 in the Artscroll edition) is said before the one about his being told to do so (22 or 27). Why this order?


texts: What is the optimal time for the Purim Seduah (Meal)?


texts: Is a Bet Din allowed to refuse to consider a case?

texts:
Frequently, in U.S. courts, a judge can decide not to hear a civil case if he feels that "it's a waste of the court's time" or he doesn't feel that there's sufficient evidence on either side, or various other reasons.

I gather that the smallest Bet Din consists of 3 judges. Can the Bet Din decide not to consider a civil case for any reason? Are there any limitations on what reasons they can use? And does the decision need to be unanimous among the 3 judges?


texts: Is "Vayugad L'Melech Mitzrayim" used as a template for Torah cantillation (trop)?

texts:
It seems that several times when I've discussed different styles of Torah cantillation (trop) with someone, and they wanted to sing a sample of it, the text they chose was "Vayugad l'melech mitzrayim ki varach ha'am ..."

Is that just me? And if this is common, how did that verse get chosen?


texts: How to explain Matzah Shemurah in 18 minutes

texts:
(Not to be confused with this question)

How can one explain Matzah to a curious colleague in under 18 minutes?

So far I have been asked:

Why does it need to be extra watched? (I've shown her Sh. 12:15.)
What does it mean that the soul will be cut off?
If it's such a serious penalty, what is it about Matzah that makes it so ... um ... serious?

I expect more questions to come.  Any advice would be welcome!


texts: Why aren't the two days of Rosh Hashannah structured as every other Rosh Hodesh?

texts:
I don't recall the exact location Rambam's Mishneh Torah, but he discusses that during the time of Sanhedrin, if witnesses came before sundown of the 30th day, then that day was considered Rosh Hodesh, and the previous month was 29 days long. Otherwise, the 30th day was observed as Rosh Hodesh and the next day was considered the 1st day of the new month. Thus, there were 2 days Rosh Hodesh.
In the current fixed calendar, this is emulated. A month having 29 days has 1 day Rosh Hodesh which is the 1st of the next month. Months having 30 days have Rosh Hodesh on the 30th as well as the 1st day of the next month.
Rosh Hashannah is also Rosh Hodesh. If I understand the Sanhedrin rules correctly, the same situations occurred on Rosh Hashanna as with every Rosh Hodesh - i.e. the 30th of Elul was the 1st day of Rosh Hashanna, and Tishrei 1 was the 2nd day of Rosh Hashannah.
On the current fixed calendar, Elul has 29 days, and the 2 days of Rosh Hashannah are 1 and 2 Tishrei. Why are we not emulating how it works for all other months, and make Elul 30 days iwth Rosh Hashannah being on 30 Elul and 1 Tishrei?


texts: Are there situations where a child is permitted to refer to their parent by their first name?

texts:
(This question addresses the prohibition of referring to your parents by their first name)

Other than emergency situations (medical, hospital etc) are there instances where a child is permitted to refer to their parent by their first name?

For example: my father used to do business with someone named Herb Schuster, who employed a couple of his kids. Now my father called him "Herb"... but so did Herb's kids. Is that allowed?

Furthermore, is this something a parent can be mochel on, ie: "I don't mind, you can refer to me by my first name"?


texts: Are there halachos which specify who is qualified for tzedakah?

texts:
Following a very interesting and animated discussion at the Shabbos table this past Friday night, I wanted to delve more into the halachos of who is an oni? I understand very clearly from the Neviim and from the Torah that we're supposed to especially look after three kinds of people: widows, orphans, and the poor.

The real meat of my question is as follows: Am I fulfilling any obligation and share of giving tzedakah by giving to someone who is admittedly poor, but who essentially lives off of the community, shows no desire to work or to learn Torah, and has no rabbinic letter of approval?

I would feel much more inclined to give to someone if they were at least either

Looking for a job.
Learning Torah.
Working with a Rabbi; some rabbinic figure is aware of their situation and is trying to work with them to help them.

When I posed this question at the table, I got two people telling me that in no way would I be chayev to give tzedakah to such a person. Would I be?


texts: Question regarding ונביא גדול הוא קרוב ממשה רבנו in Rambam's Hilkhos Teshuva

texts:
Here is some text from Rambam's Hilkhos Teshuva:

  לפי שבאותן הימים תרבה הדעה והחכמה והאמת...מפני שאותו המלך שיעמוד מזרע דויד בעל חכמה יהיה יתר משלמה ונביא גדול הוא קרוב ממשה רבנו ולפיכך ילמד כל העם ויורה אותם דרך ה׳

I checked an early manuscript (p. 32, right page, right column) from the Jewish National University Library and the text as quoted above seems close, except that it omits the pronoun הוא before קרוב:

I placed an ellipsis where Rambam proceeds to cite pesukim for his statement. You can see the entire text if you want.

My question concerns the phrase ונביא גדול הוא קרוב ממשה רבנו and Eliyahu Touger's English translation of -קרוב מ as "close to."

It seems to me that "close to" is untenable. Now, I know Rambam isn't writing in biblical Hebrew, but I researched the usage of קרוב in the Tanakh anyway. Whenever it is employed to express the sense of proximity to someone, it is either קרוב אל or -קרוב ל.

Edit: I know the supposed idea is similarity, not necessarily physical proximity. But, one would think Rambam would express both thoughts the same way. That is, moshiach ben David is close to [the prophetic degree] of Moshe, and thus, קרוב אל משה.

קרוב אל: cp. Gen. 45:10; Exo. 12:4; Lev. 21:2-3; Num. 27:11; Deut. 4:7, 13:7, 21:3, 21:6, 22:2, 30:14; 2 Sam. 19:42; 1 Chr. 12:40; Est. 1:14; Eze. 43:19.

-קרוב ל: cp. Ruth 2:20; Ps. 34:18, 85:9, 145:18.

Not only did I not encounter the phrase -קרוב מ used to express proximity or similarity, I didn't encounter it at all. (If someone has encountered it used in that sense, please post the pasuk.)

Here is my question: what grammatical basis is there for translating -קרוב מ as "close to"?


texts: Does my wife have to wear a head covering and tzniut clothing while in the house?

texts: If it's just my Wife and I and nobody else is home, can my wife wear clothing that isn't as modest? Assuming my wife is uncovered during relations, wouldn't that imply it's okay to have her knees, elbows, and collar bones showing (just in a casual sense, like when we aren't going out anywhere)


texts: Why did the angels not go straight to S'dom?

texts:
It says in Bereishis 18,16 “and the men arose from there and they looked upon S’dom, and Avraham went with them to escort them”. This is followed by several posukim dealing with the dialogue between Hashem and Avraham concerning S’dom, and then it says in posuk 22 “and the men turned from there and went to S’dom, and Avraham was still standing before Hashem”. From this we see that initially they did not actually go to S’dom but merely looked upon it, and only later did they turn from there and go to S’dom.

Why was this?


texts:
When we daven mincha, we say the psalm we call "Ashrei" first. This seems to come from The shulchan aruch, O"C 93:2. This section requires that the amida be "samuch" to the psalm.

We say kaddish after the psalm. Why isn't this a hefsek? I was reading some of the related questions regarding kaddish in maariv. Amidst all the questions and answers was this which says that the kaddish is not a hefsek because its content echoes the geulah requirement.

[other resources: Answering "Brich hu" to the kaddish before shemone esrei at maariv and
https://judaism.stackexchange.com/a/36259/1362 which posits that the kaddish allowed because maariv is optional]

If the smichut is not geulah based in mincha, how can we say kaddish there without its being a hefsek?

The Mishnah Brurah writes in 108:2 (13) that one davening a make-up amida should insert ashrei before the second one to ensure the proper smichut, but earlier, the mechaber wrote in 105 that the break between 2 prayers should be very short in order to maintain the right mindset. In the end of (13) it seems that the M"B says that 105 is a bediavad case and 108 is lechatchilah.

What is the general rule about smichut in mincha and how does kaddish fit in?


texts: Can one Shave the hair on his neck during Sefira?

texts: During sfira (and the 3 weeks), I find that my neck gets extremely uncomfortable and itchy from not shaving (and not very presentable). Is it permissible to "clean up" or even out my beard by shaving my neck? Is hair on the neck considered part of the beard? And is only the beard assur to shave during sfira, or is any hair?


texts: Being meticulous regarding the laws pesach vs eating cheilev

texts: Why are people so meticulous regarding what they eat on Pesach? For example some people won't eat fish and/or fruit that don't have peels. However, what about meat? You don't see people saying, "Don't eat meat because it might be cheilev." And they are both kares-prohibitions (chometz and cheilev).


texts: Looking for an interpretation of Shir Hashirim that follows the parsha breaks

texts:
Coming off of some tangential discussion in the comments here, I'm looking for an interpretation of Shir Hashirim that follows the parsha breaks.  It doesn't have to explicitly address every one, but it should use them as a framework in deciding the logical units of the sefer.

Ideally, I'd love a Malbim-style commentary that gives the mashal and nimshal side by side and correlates details between them, but that's not a deal breaker.  Pshat only or Rashi style is fine too.

DoubleAA mentioned that there are multiple traditions for the parsha breaks.  I don't know how much they differ.  For the purpose of this question, the more authoritative (e.g. Aleppo) the better, but I'll accept interpretations based on any parsha breaks that come from an actual mesorah.  Basically, anything short of "here's my pshat and I'll make up parsha breaks to match it" counts.

Does anything like this exist?


texts: Is Rabeinu Yonah at all encouraging wasting any food?

texts:
Rabeinu Yonah discusses one of the ways of repentance as leaving a little food over after the meal.

  אך בעת מאכלו ועודנו תאב לאכול יניח ממנו לכבוד הבורא מתאוותיו, ואל יאכל כפי תאוותו. ודרך זה ימנענו מחטוא, ויזכרנו אהבת הבורא יותר מתענית אחד בשבוע. כי זה בכל יום תמיד מדי אכלו ומדי שתייתו יניח מתאוותו לכבוד הבורא

It seems to me the context he intended was a meal where one would save the food for a later date. My question regards how this practice could be observed in a situation where one could not save the food. Perhaps one receives stipend food in a context where saving is not an option. (Office, army, hospital etc.) wWould Rabeinu Yonah then rather wasting of food or fulfilling this edict? Or perhaps only to fulfill it when saving is an option - what if it never becomes an option (and I am too weak to fast, but I want to overcome my desires of food etc.)?


texts: How much is a 'perutah' worth in modern currency?


texts: In kashering, can you leave utensils eino ben yomo *before* cleaning?

texts:
As I understand, the first step in kashering a kitchen is to thoroughly clean everything and then leave it untouched for 24 hours (eino ben yomo).

Would it be technically permissible to clean the appliances/surfaces/utensils after, not before, leaving them untouched 24 hours?

Practically speaking, it can be hard to kosher a kitchen while needing to eat from it; there are cases where this alternative could make it much easier. I'm not sure of every reason why it might be allowed, but I do know that any food potentially stuck to the appliances would probably be considered stale after 24 hours (or, in my case, the six months that the clean kitchen has been lying untouched). Stale food is of a different category in many kashrus situations.

So, can I clean everything again and then get right down to kashering? Or must the eino ben yomo strictly be after cleaning?


texts: What green plants can I use for s'chach?

texts:
I use bamboo poles for s'chach (yes, real bamboo poles). They're great, but I would like a little green up there, if I can get it. Some years we used branches from the tree that was growing over our sukkah (those branches needed to come down anyway), but they had bugs in them. Some years we used overgrown/passul aravos from our aravos bush, but those also will sometimes be buggy.

What plant can I buy for s'chach that will stay green the whole Sukkos, and not be buggy (or otherwise problematic, like leaves dropping down and stuff) ?

Best answers would be from personal experience.

  Related questions: Which plants are most suitable for sukkah roofing? (= grow your own [not interested]) and
  What can I use for schach? (= general, I already know that)


texts: What are they parameters of brov am hadras melech? is it a requirement or a hiddur? does it apply equally to men, women and children? why does it not seem to apply to zimun (preferable to split into multiple groups)?


texts: Do women need to do the first-born fast for a minor son?

texts:
Rema in Shulchan Aruch, 470:2 says that a father should fast for his first born (or attend a siyum) on Erev Pesach, if the son is too young to fast, himself. He also states, that if the father, himself is a first born, then the mother should fast for the son.

Let's say the father died, or for some reason, the father cannot fast for health reasons. Is the mother obligated to fast or attend the siyum for her son?


texts:
After a death but before the burial, some relatives have the status of Onen.

While there is a sentence we say to a mourner afterwards, Hamakom, is there any specific thing one should say to someone who is still an Onen?

The halachot I have found speak of how the Onen should behave -- is there any text for how others should deal with the Onen?


texts: Is there a reason for putting on tefillin in a different room?

texts:
In many places where I have davened I have observed people (apparently intentionally) putting on their tallis and tefillin in a different room from where davening takes place.

I have seen this even

In places where it would likely be less comfortable to do it outside than inside (e.g. in the hallway where there's only a very small table to balance tallis bag, tefillin bag, tefillin covers, siddur, etc. while there are long tables inside the shul with plenty of space).
In times when davening has not started yet and whatever noise and motion occurs during the process of putting on tefillin would not disturb anybody (indeed many other people are putting on their tefillin inside the shul).
In a minyan near me that often gets a late start, there is one person who sometimes gets up to lead berakhos before putting on his tefillin just to get the davening started. After finishing berakhos, he takes his tefillin into a different room to put them on, then comes back.

Is there some kind of halakhic or minhagic reason for doing this? If not, why do many people prefer to put on tefillin in a different room from where the davening is going on?


texts: Why does the eruv tavshilin only apply to Jews in this city?

texts:
When we make an eruv tavshilin, we often close with "for us and for all the Jews in this city." so that others who forgot or aren't observant can rely on your eruv for their own shabbas preparations.

But why do we limit the eruv to our city?  Why not country or world?  Is the idea that other Jews in our city can be expected to share the food we've prepared for shabbas (or use it in their own meals)?


texts:
Parshas Nitzavim begins (Devarim 29:9-11):

  אתם נצבים היום כלכם... ראשיכם שבטיכם זקניכם ושטריכם כל איש ישראל. טפכם נשיכם וגרך אשר בקרב מחניך מחטב עציך עד שאב מימיך. לעברך

The first verse-and-a-half is written in the second-person plural. Halfway through verse 10, it suddenly switches to the singular. Why?


texts:
Recently I read an article by Rabbi Yirmiyohu Kaganoff regarding confectioners glaze.

Confectioners glaze is manufactured from shellac, "a glandular secretion of the lac insect, Kerria lacca, a native of India and Thailand, that lives and reproduces on the branches and twigs of its host tree." He explains that most Kashrus agencies in the USA use it based on a responsa by HaRav Moshe Feinstein Zatzal. R' Kaganoff explains that Harav Moshe bases it on four main reasons:

"Any substance that an insect processes that is similar to the processing of honey is kosher."
"Rav Moshe suggests that, according to the Levush, any product that is not usually referred to by an adjective identifying its source will be kosher."
"'Kol hayotzei min hatamei tamei' applies only when the non-kosher animal creates food. However, when the item created is not food, the product created by a non-kosher source is considered kosher. Thus, he concludes that since shellac is tasteless, it is not considered a food, and is permitted, even though it is yotzei min hatamei."
"Since shellac is not food and it is dissolved in a few times its volume of alcohol, it is therefore bateil."

Now I was reading a label of a Kosher candy which has in it "Confectioners glaze - non alcoholic". I was wondering if anyone knows how this glaze is processed, and if it is also from insect-based shellac. Even if it is from the lac insect there are still the other three reasons of Rav Moshe, however perhaps if it is non alcoholic it is manufactured from a totally different source?


texts: Could Kohanim use pottery or only stone kelim?

texts:
Someone told me that when the Temple was standing, Kohamim could only use stone kelim because they could not become tomeh.  OTOH (are these abbreviations well known here?), on the other hand, it seems to me pottery could be used until it became tomeh and if it did, then it could be discarded. This would save them money, or was money no issue?

What did Leviiim and Yisraelim do with pottery that was tomeh.  If it didn't bother them, kelim the Kohanim could not use could go to them.    What have I missed?


texts:
I've recently started to learn about Breslev Chasidut and was amazed by many great advices of Rabbi Nachman zt'l but I am very confused to read things about the so called Tzadik of the Generation e.g. :

Everyone must intend, when praying, to bind himself to the Generation's Tzaddikim, because only they know how to elevate each and every prayer to its destined place. (Likutay Etzot, Tzaddik 1)

It is impossible to come to perfect Faith, which is the purpose of everything and the basis of holiness, except by drawing near to the True Tzaddikim.

Are there any sources in the Gemora or anywhere, shiurim or anything which explain this concept. It is hard for me to undersand how these views are legitimate concerning what I've ever studied in Torah so far.


texts:
The Ramban chastised Abraham for going to Egypt to escape a famine in the Holy Land and for lying about Sarah:

And you should know that our father Abraham committed a great sin unintentionally, when he brought his righteous wife to stumble into sin because of his fear of getting killed.  He should have trusted God to have saved him, his wife and all that was his... God would [also] have saved him from dying in the famine. And because of this deed it was decreed that his seed would be in exile in Egypt under the hand of Pharaoh. [Ramban on Genesis 12:10]

Abraham then has a child by his Egyptian servant Hagar, at the urging of Sarah.  The Midrash says Hagar was Pharaoh's daughter:

Rabbi Shim’on bar Yohai said Hagar was Pharaoh's daughter. When [Pharaoh] saw [God’s] deeds on behalf of Sarah in his house, he took his daughter and gave her to him, saying, “better that my daughter by a maidservant in this house than a mistress in another house.” [Gen. R. 45:4]

Putting the two together, could we conclude that God delayed Sarah's conceiving Isaac so that Sarah should urge Abraham to have Hagar bear a child, Ishmael, who would later become the progenitor of the Muslims, who became (and still are) enemies of the Jews, as part of his punishment for the two sins mentioned by Ramban (another part being slavery in Egypt)?
Is this point raised anywhere in the Sources?


texts: What was Esther’s reaction to Haman’s begging and ambush

texts:
In Megillas Esther it says Haman stood to beg for his life...........fell on the couch Esther was reclining on.
Question is:

What was her reaction, and her action in response?
why is there no mention of it in the posuk? It always says Mordechai’s
reaction when he just passes.


texts: Does fulfilling the Seven Commandment of Bnei Noach depend on belief in the torah?

texts:
theTalmud in Sanhedrin 105a states that "Righteous people of all nations have a share in the world to come" provided they observe the seven commandments of bnei noach.

Does this reward necessitate belief in the divine origin of Torah and Moses being a prophet of God, or even if a non-Jew does not believe this or is ignorant of this, and nevertheless believes in an ethical, monotheistic God (for example by observing nature) and strives to be upright and G-d fearing, observing these 7 laws by following his own conscience?

Looking especially for views of the latter option. If possible what is the majority view of this. I have heard the Rambam holds the former view though don't recall where.


texts: Can sharpening a knife be done as a form of Ne'itzah for removing a Kelipah for Kashruth concerns?


texts: From my understanding, banks in Israel still issue loans at an interest whether it be for commercial businesses or new home owners. However, I was also told that they have a process in Israel where the loans jump over the halachic obligation not to issue an interest loan to another Jew. The reasoning I was given is that the accrued interest are treated like service fees and (I cannot remember how this conclusion was met) that the only way to remove these fees is to have some 1000 Jews appear before a court. Obviously, I do not remember the logic and rationalization, so I was hoping that Mi Yodeya can help me figure out how this works.


texts: Does anyone know of a book or website that is dedicated to understanding/explaining the Beis Yosef on the Tur? (In a similar way as the Pri Megadim works on the Taz/SHach/Magen Avraham).


texts: (How) was Joshua allowed to trick Achan?

texts: In Sanhedrin 43b it says that Joshua tells Achan that if he confesses he will be pardoned (והיפטר). Rashi explains that Joshua verbally deceived Achan into confessing, making Achan think he would not be killed. How was Joshua allowed to do this?


texts: Kollel avreichim who are not learning (properly) are rodfim?

texts:
I was told that Rav Amnon Yitzchak quoted the Chazon Ish saying that men in kollel who are not learning properly (or something to that effect) are considered rodfim.

Can anyone source this Chazon Ish?


texts:
Is the principle of Occam's razor (that among competing hypotheses, the one with the fewest assumptions should be selected)
discussed or used in any Jewish sources (ideally chazal or rishonim)? Is it given a specific name, or referred to by the name of the Franciscan friar who made it popular?


texts:
(Asked because it seems to have been neglected from the answers to this question.)

Is one required to wash Mayim Acharonim from of a cup (or vessel that is kosher for Mayim Rishonim)? Must one use "koach gavra"?

Note: If I understood it correctly, ther Gemara Hullin 105a discusses washing into a vessel, but that isn't what I'm asking about.


texts: Would it be more appropriate to beat the *center* of one's chest on Yom Kippur instead of the left, since that's where the heart is actually located?

texts: Our hearts are located in the middle of our chests and extend slightly to the left side. I'm sure each person does as s/he sees fit, but siddurim often instruct us to beat the left side. Is there a reason for that?


texts:
I have heard that the baal haTanya put on his t'fila shel yad while seated (as S'faradim do).

Does anyone have a source for this (or for the opposite: that he put on his shel yad standing)?
If he did put it on sitting, does anyone know why he did so?


texts:
Is there a general overview and explanation available anywhere (Chazal, rishonim, achronim, contemporary) about how the system of mussaf korbanos are built?

I mean, the significance and meaning behind the numbers and different species that are brought, explaining the connections between the various holidays.

The closest match I could find is from R. Menachem Leibtag, which is explaining three categories of the mussaf korbanos, and how combining two of them is resulting the third one. This is indeed really impressing, but I am still missing some similar ideas about the basic information, like: why that amount of ox, ram, lamb on these days.

(There is a fantastic Midrash regarding Chanukas haMizbeach (Bamidbar 7:12-83, p.767 in Artscroll Stone Chumash) which matches a lot of korbanos-symbolism to events in Bereishis. There it matches ox-ram-lamb to Avraham-Yitzchak-Yaakov. I especially wonder whether the symbolism of mussaf korbanos have a consistent, or even just a similar explanation/matching like this.)


texts:
This past weekend I was reading through the Torah Temimah on Vayikra and a paradox occurred to me.

The Zaken Mamre is specifically applied to one who is in a position of authority over a community. If he preaches to his followers to act against the ruling of Sanhedrin (i.e.: following Beis Shammai after the psak of Beis Hillel was establish as law), then he is first warned and later executed for contravening the courts.

Conversely, the Par He'elem Davar Shel Tzibbur is a communal sacrifice brought because the Sanhedrin made a mistake in psak that lead to a large number of individuals (the specifics aren't important in this question) committing a sin that is chayiv kares. In this case, someone who knows the proper halacha is not "exempted" as the rest of the congregation, since he knows they ruled improperly, IIRC.

BUT it would seem that we have a contradiction - if the Zaken KNEW the ruling was incorrect, he cannot follow it, but it would ALSO appear that preventing OTHERS from following that mistaken ruling (to prevent a case of lifnei eiver) would lead to him becoming a Zaken Mamre!

In fact, this would seem to be the precise issue of Tanur shel Achnai (and later tanur ben Dinai), where one shittah held it was tamei and the other held it was tahor - the side holding it was tahor would potentially lead to someone bringing tumah into the Beis Hamikdash, an issur kares!

Taken to a logical conclusion, Beis Shammai would be required to "shut down" it's yeshivah once it was paskened that the halacha was no longer like them, since continuing to teach their halachic mesora would lead to Zaken Mamre, yet we see that Beis Hillel and Shammai did taharos "on top of one another" - that Beis Shammai continued to practice according to their mesorah!

Are there sources that deal with the tension between these two conflicting principles? And what are the boundaries of Zaken Mamre vs. the Moreh Halacha who (it would seem) must teach others to prevent the mass violation of halacha?


texts: Why does Torah tell us the new king "did not know Joseph"?

texts:
The Torah says:

וַיָּ֥קָם מֶֽלֶךְ־חָדָ֖שׁ עַל־מִצְרָ֑יִם אֲשֶׁ֥ר לֹֽא־יָדַ֖ע אֶת־יוֹסֵֽף׃ -- A new king arose over Egypt, who did not know Joseph. [Exodus 1:8]

and continues with the new king's decision to enslave the Israelites.
But why the line "who did not know Joseph"?  What does it add?  The Talmud tells us: Some say it was really a new king, others say it was the same king [Sotah 11a; Eruvin 53a].  OK, but why is any of this relevant?  What teachings are extracted from it?  That sooner or later gentile powerholders will turn on their Jews?


texts:
BSD
I was learning with my Chavrusa the other day from a source sheet, and he displayed some surprise when I reached for the Sefer where the particular cited source was referenced. Upon asking why I did that, I said that I preferred to use Sfarim as opposed to just sources photocopied onto a sheet. He then asked why, to which I did not have a good answer. This got me thinking about this question and I haven't thought of a good answer, so I'm turning to you guys:
Why is it that some people to read things out of physical Sfarim as opposed to photocopied source pages?
Thanks!


texts: What is Nivul Peh and who decides what it is

texts: is Dam* or He** objectively considered curse words? what is the demarcator for curse words


texts: In the modern world just walking outside (especially in the summer) presents some pretty significant tznius issues. Presumably you’re allowed to go to the grocery store. Why are we allowed to (much of the time) put ourselves in a position which end up seeing things we shouldn’t be?  And if we say you can’t seek out “ervah” but if you end up seeing it it’s not your problem, then how far do we extend that, could you go to a packed beach?


texts: Sefarim about how to respond or debate an apikores?

texts:
A friend of mine told me either the Steipler (or another gadol, my friend was not certain but recalled) wrote a Sefer concerning responding to an apikores. My main question inquires if any Sefer contains information of the sort, either dialectical like the Kuzari or simply expository. My secondary question  asks if the Steipler had actually written a Sefer of the sort.

I’m aware the term Apikores is variably defined so I suppose any definition brought forth by a Talmudic authority is sufficient.


texts: Longest to Shortest tractates of Bavli by daf

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Guessing it's been asked & answered already but not seeing it clearly.
I simply would like a listing of longest to shortest (or vice versa!) tractates in Bavli by daf, ideally listing the number of daf/tractate. Thanks so much.


texts: Why do we quote the pasuk from Pesach Sheni for Korech?

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At the seder, by Korech (the sandwich) we state

  So did Hillel do. When the Temple was standing he would bind [meat from the} Pesach [offering] Matzah and Marror and eat them as one. As the verse states (Bamidbar 9:11) ...on Matzah and Marror you shall eat it [the korban Pesach].

My question is why do we cite a verse from Pesach Sheni instead of the very similar verse (Shemos 12:8 - "... roast with fire, and Matzah - on Marror you shall eat it") from the original Pesach commandment?


texts: Isn't the concept of mamzerut in violation of Ezekiel 18:19-20?

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The mention of the mamzer (traditionally, "bastard") in Devarim 23:3 is traditionally understood as the severe social stigmatization of a child born of an illicit sexual union. Such individuals are not allowed to marry native-born Jews up to ten generations of their descendants.

However, this would seem to be in contradiction to the words of Yehezqel 18:19-20ff which states that children will not be held responsible nor punished for the sins of their parents.

I have heard that some were of the opinion that the peshat of Dev. 23:3 was a reference to a nation and not illicitly conceived children. Were there any traditional commentators in any rabbinic era who held such a view?

And if not, how are we to reconcile these concepts?


texts: Why isn't Shimson's mother named in Pesukim that tell the story?  She is featured rather prominently, and the angel appears to her before speaking with both her and Manoaḥ.  It would stand to reason that she is as important a character as other barren mothers who prayed for children and were blessed with great leaders for sons.  (Aside, to preempt comments comparing Shimson to some of those other leaders: Perhaps he wasn't the greatest leader or a true Navi, but he was great enough for his story to appear in TaNa"Ch, and it's not like his father isn't named.)


texts: Does a table need to be toiveled if it is made of glass? It doesn't seem to be common practice, but I would think it's a כלי אכילה.


texts: At what age is someone considered an orphan when his/her parent(s) die? For example, what if a 90 year old's parents die. Does he have the status of an orphan? What about a 20 year old?


texts: Do you know of any books that help Sephardic readers with the Mishnah Berurah (i.e. by telling them when Sephardic Poskim hold differently)?


texts: Is a convert allowed to keep the name of an Avodah Zarah?

texts: If a convert to Judaism has the name of an Avodah Zarah, is he or she obligated to change it? For example, there are many Hindus today that have the names of Hindu gods such as Lakhshmi, Shiva, and Ganesha. To be clear, it is probably not the best idea for a Jew to have a name like that, but is it allowed?


texts: In which month is it impossible to become Bas Mitzva?


texts: Divine Providence for individuals and purpose of Creation

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This question is about Jewish philosophers. I ask myself if there is not a logical link between two issues and it is, if authors address it

Is there a link between the theory that the world was created only for mankind (Rav Saadia Gaon, Sefer Hayashar chapt. 14 (1)) and the theory that hashgacha pratit is for man alone (Rambam in More, Ramban, Chinuch 169 (2), pratit versus klalit hashgacha)?

Another version of the question: is there a contradiction between the theory that all is created for mankind and the theory that there is hashgacha pratit for all things (Baal Shem Tov and disciples (3))?

If all is for man, what is the purpose of hashgacha for a tree leaf that nobody knows or an individual and isolated ant?

(1): יש לאדם להביט יצורי הבורא והשמים והארץ וכל צבאם, ולדעת כי לא נברא הכל כי אם בעבור האדם

(2): ולפי שהדעות רבות בהשגחת האל על כל ברואיו, יבואו בה הרבה פסוקים במקרא והרבה מצות להורות על הענין מהיותו פנה גדולה בתורתנו. שיש כתות בני אדם יחשבו כי השגחת השם יתברך [על כל המינין בפרט בין אנשים או כל שאר בעלי חיים, ויש מהן כתות יחשבו כי השגחת השם ברוך הוא] על כל עניני העולם בין בעלי חיים או כל שאר דברים, כלומר שלא יתנועע דבר אחד קטן בעולם הזה רק בחפצו ברוך הוא ובגזרתו עד שיחשבו כי בנפל עלה אחד מן האילן הוא גזר עליו שיפל, ואי אפשר שיתאחר או יקדם זמן נפילתה אפילו רגע, וזה דעת רחוק הרבה מן השכל. ויש כתות רעות יחשבו שלא ישים השגחתו ברוך הוא כלל בכל עניני העולם השפל, בין באנשים או בשאר בעלי חיים, והוא דעת הכופרים, רע ומר. ואנחנו בעלי הדעת האמיתים לפי מה ששמעתי נשים השגחתו ברוך הוא על כל מיני בעלי חיים בכלל, שכל מין מן המינים הנבראים בעולם, יתקיים לעולם, לא יכלה ויאבד כלו, כי בהשגחתו ימצא קיום לכל דבר. ובמין האדם נאמין כי השגחתו ברוך הוא על כל אחד ואחד בפרט, והוא המבין אל כל מעשיהם (תהלים לג טו). וכן קבלנו מגדולינו, וגם נמצא על זה הרבה כתובים יורו כי הענין כן

(3): Peri Haarets parshat Bo (may be that some sources are clearer, this one may be commented in different ways)  ואין שום עשב יבש ונעקר ואין שום אבן נזרק כי אם בזמן ומקום הראוי לו כמאמר אל מקום אשר יפול העץ שם יהוא ואין שום תנועה גדולה וקטנה מן הצמצום הראשון עד שפל המדרגות שבארץ ותחת לארץ הכל מאתו ית' כפי חכמתו בשמו ולכבודו לגלות אלהותו וחכמתו ומדתו ית' מה הוא חנון ורחום


texts: What happened in R' Chananya's penthouse (18 Dvarim)?

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Speaking of Beyt Shamai, Yerushalmi Shabbat 9a also here:

Background:

  "ואלו הן ההלכות שאמרו בעליית חנניה בן חזקיה בן גרון
  שעלו לבקרו ונמנו ורבו ב"ש על ב"ה
  ושמנה עשר דברים גזרו בו ביום:"

  These are the halachos that were taught in the attic of Chaninah ben Chizkiya ben Garon: When they went up to visit him and voted, Beis Shamay held the majority over Beis Hillel. Eighteen decrees were enacted on that very day.

Action:

  "אותו היום היה קשה לישראל כיום שנעשה בו העגל.
  רבי אליעזר אומר בו ביום גדשו את הסאה.
  רבי יהושע אומר בו ביום מחקו אותה.
  ...
  תנא ר' יהושע אונייא תלמידי ב"ש עמדו להן מלמטה והיו הורגין בתלמידי ב"ה.
  תני ששה מהן עלו והשאר עמדו עליהן בחרבות וברמחים.
  תני שמונה עשרה דבר גזרו ובשמונה עשרה רבו."

  That day was as difficult for Israel as the day the Golden Calf was made. Rebi Eliezer says, on that day they overfilled the measure. Rebi Yehoshua says, on that day they emptied it.

  It was taught: R. Yehoshua taught, "The students of Beis Shamai stood bellow and were killing the students of Beis Hillel." It was taught: Six of them went up and the rest stood over them with swords and spears. It was taught: Eighteen decrees were enacted on that day....

Please explain what was going on in that penthouse and how those 18 regulations were ruled. Is that the accepted way of resolving Halochos, forcing the other side into the minority?


texts: ויעש בלק כאשר אמר בלעם vs ויעש בלק כאשר דבר בלעם

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The first time Bilaam attempts to curse Bnei Yisrael, he tells Balak to build seven mizbachot and to sacrifice a ram and cow on each one. The pasuk then tells us in Bamidbar 23:2 that וַיַּ֣עַשׂ בָּלָ֔ק כַּֽאֲשֶׁ֖ר דִּבֶּ֣ר בִּלְעָ֑ם, and Balak did like Bilaam spoke. However, the third time that Bilaam attempts to curse Bnei Yisrael, he gives Balak the exact same instructions, but the pasuk there in Bamidbar 23:30 tells us that וַיַּ֣עַשׂ בָּלָ֔ק כַּֽאֲשֶׁ֖ר אָמַ֣ר בִּלְעָ֑ם, and Balak did like Bilaam said. Why is there an inconsistency in the pesukim?

This question is asked with the assumption that there is a difference between the use of the root words "דבר" and "אמר" in the Torah. See this question for more information.


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In the beginning of Sefer Shemot (1:7), the text describes the population of Beni Yisrael as growing at such a rate that "vatimalei ha'aretz otam" the land was full of them. This construction appears only one other time in the 5 Books of Moses (Bereishit 6:11) which reads "vatimalei ha'aretz chamas" -- and the land was filled with corruption/robbery (depending on translation).

Does anyone know of any commentary which connects the two verses, possibly explaining the proliferation of the Jewish people, unchecked, as, in and of itself, a problem? Any other connection would be appreciated as well.


texts: What should a community do if they missed a Parsha?

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A shul 500 miles away from civilization had its only Sefer Torah stolen on Shabbos morning. As such, they couldn't read the parsha.

By the next week, they got themselves a new Sefer Torah.

Do they read a double parsha or do they just skip it and move on?


texts:
I hope this is an appropriate question for this forum.

I seek shiurim, of any kind, in Hebrew by Rabbi Chaim Pinchas Sheinberg Zt”l that are available on the internet.

Thank you for any afforts.


texts: Why is it called "safek berachos lehakel" to make a more inclusive beracha?

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If one is unsure which blessing a food gets, you make the more inclusive blessing, defaulting to the most inclusive she'hakol if nothing else is inclusive enough to cover all of your bases (Shulchan Aruch in several places, example O.C. 204:13).  This is called "safek berachos lehakel" (see Shulchan Aruch 168:13 glosses and many many many other places) which means we are lenient in blessings.  Why is it called being lenient to make the more inclusive blessing?  The implication is that were one to be stringent one would make the less inclusive blessing, even though it may not be the accurate blessing.  Why would the "stringency" be to make the least inclusive blessing?

Additionally, several poskim (See Even Ha'Ozer about bean stalks in O.C. 204 and Ta"z O.C. 202:13) assume the "leniency" is in light of the prohibition to make a blessing in vain, not because of the requirement to make a correct blessing (i.e. were the blessing in vain not applicable, one would not apply the rule of "safek berachos lehakel" in order to insure fulfilling the requirement to make a blessing).  Why do I not have an objective desire to make the most accurate blessing, and am willing to dispense of the surety of an accurate blessing in exchange for a more precise blessing which may not even be applicable to this food? I.e. you have a mystery fruit, could be ha'etz or adama, and you happen to have an apple. You make a ha'etz on the apple and do not make any blessing on the mystery fruit (that is basically the case of the Ta"z). Since there is no concern of an in vain blessing to make the less inclusive blessing, you do so and then don't worry about the possibility of not having made the correct blessing on the mystery fruit.  Why am I not concerned for the accuracy of my blessing and what gives the other blessing preference?


texts: Is there something shocking about the location of Mount Gerizim and Eval?

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In Devarim 11:30, after describing the blessings and curses to be delivered on Har Gerizim and Eval, Moshe says the following:

הלא המה בעבר הירדן אחרי דרך מבוא השמש בארץ הכנעני הישב בערבה מול הגלגל אצל אלוני מרה
Are they not across the Jordan, past the path of the setting sun, in the land of the Canaanites that dwell in the Arabah, over against Gilgal, beside the terebinths of Moreh?

Is there something shocking about their location that causes Moses to reference it in this way, as opposed to just saying "Behold they are in such and such a place"?


texts: What is to be done with a Sefer Torah written by an apikoreis, or by a soffer of unknown apikoreis-status?

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What is to be done with a Sefer Torah written by an apikoreis, or by a soffer of unknown apikoreis-status (whether it be a question of the status of the soffer who wrote it, or if it is unknown who the soffer actually was)?

To elaborate: Is there an issue with burying it and if so what is / might be the issue? Also, in cases of doubt, is there any argument to allow the Sefer to be used for anything (e.g., to be lained from, to dance with on Simchas Torah)?


texts:
Someone told me that one who is insulted but does not respond, has the ability to give berachos to people.

Is there a source to this?


texts:
Is it halachically permissible to purchase a Nissan during Adar?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: When did the Ma Nishtana start being called the Four Questions?

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In the Mishnah Pesachim 10:4, we are first taught of the obligation to ask the Ma Nishtana question/s at the Pesach Seder. This consists of an opening question:

?מה נשתנה הלילה הזה מכל הלילות/How is this night different than all other nights?

This is followed by four specific differences between tonight and all other nights.
In some versions of the text, there are only three elements of the questioning. The Rambam codifies a list of five questions, yet points out that today we only say four of them.

There is discussion whether this is really three/four/five questions at all, or really one question with numerous elements in which the reader is identifying how tonight is different (detailed treatment here). This is not the point of discussion at hand (although the question is more pressing if we choose to understand the text as being one question), See here for insight on where we find answers to the question/s.

In modern times, the Ma Nishtana text of the Pesach Seder is commonly referred to as the Four Questions. When did this name originate? What is the earliest authoritative source we find using this title for the text?


texts:
Are there halachas for how an animal for tefillin must be killed? Or can it, for example, be shot, assuming it was shot by a non Jew.
If there are no restrictions, why not? (one would think that we have laws to prevent cruelty to animals.)


texts: Proof that calling upon deceased righteous people is polythiesm

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My assumption is that in the Jewish faith, if someone were to call upon a righteous person who is not alive for help, that would be considered polytheism.

Are there any explicit verses in the Torah that say that this is prohibited?

E.g.: Someone cannot get pregnant, or needs help finding a job, so they raise their hands and call upon someone who is not living for help in this matter.