texts: Is there a Jewish custom to travel to Israel at least once in a lifetime?

texts: I once had a Jewish classmate. She told me that when she celebrated her bat mitzvah, she would have gone to Israel with her family, but she couldn't at the time, because there was too much war. Is there a Jewish custom to travel to Israel for a bat mitzvah?  Is there some custom to visit there at least once in a lifetime? Is Israel the Jewish mecca (it's a pun)?


texts:
Over at Life in Israel, we find the following interesting psak story:

As reported by Kikar, A frum, Haredi, man found himself in a faraway land with no Jews. The beginning of this sounds like the start of a fairy tale.. Anyways, the traveler came across a local Jew - the local was happy to see another Jew and asked to borrow his tefillin and lay them each day the traveler was in town.
When it was time for traveler to leave and head back home, Mr Local Jew made a somewhat difficult request of his new Jewish friend - he asked if he would mind leaving his tefillin behind, for him to keep, and Mr Traveler would be able to replace them with a new pair when arriving back home in Israel. Mr Local Jew has no tefillin and has no way to get a pair, but Mr Traveler could easily get a new pair when he gets back home...
Mr Traveler thought about and happily decided to leave his tefillin for Mr Local Jew. When he got back home, he bought himself a new set.
After the fact, Mr Traveler asked a number of rabbonim if what he had done was correct and proper or if it was wrong - because he left his tefillin behind for Mr Local Jew he had to go a couple of days without laying tefillin until he could replace them! Maybe he was wrong for doing so.
The question was brought to Rav Chaim Kanievsky who said that what he did was proper, but he needs to make up for the days he did not lay tefillin by laying his tefillin twice per day, once at the morning Shacharis services and once at the afternoon Mincha services, to make up for the days he missed. Other rabbonim the question was presented to agreed with this response.

Rafi, the blogger there, notes that:

The whole story ad [sic] discussion is interesting, but what is most interesting, to me, is the idea that because he missed a few days of laying tefillin he has to lay tefillin twice a day for a few days to make up for it. I don't think I ever heard that before.

My question is, where in any Halachic literature is there a precedent for this suggestion, where we are told that someone who missed a day of tefillin should make it up in this fashion?  (Note that it is possible that this is his own chiddush, and that there is no precedent.)


texts: Was There a Specific Location that the Babylonian Talmud was Written

texts:
The exact (think GPS) location of many biblical sites are known. We know exectly where Abraham bound Issac and suspect that is the same spot where the Holy of Holies was. Some of the ancient sites (or their remnants) still stand such as the wall to Harod’s Temple, Cave of Macpelah, Masada, and Rachel’s Tomb. Same is true of several historical sites of European Jewry such as the Old-New Synagogue in Prague. People tour these sites and make pilgramedges to the graves of famous rabbis. It would stand to reason that the precise location(s)  of the academies where the Talmud—-arguably the most essential text in Judaism—-was debated, written, and stored would also be known.

Was the Talmud debated and written at a specific location—such as a synagogue, yeshiva, private house, etc—in Babylon and is there any remnants of the building(s) that was/were used? Since authorship took place over the course of several hundred years it seems probable that there may have been numerous sites used. There had to be a place where the Talmud was debated, physical written, and stored (like in a library). Do  we have knowledge of the exact locations of these academies/building and are there any remnants still in existence? It would seem that such a “holy” site would elicit much interest and—-Iraqi politics notwithstanding—-would be given a high priority for visiting.


texts: Targum Pseudo-Jonathan in Rabbinic Literature

texts:
The Gemara Megillah (3a) implies that Onkelos translated just the Chumash, whereas Yonattan ben Uzziel translated just Nevi'im:

  וא''ר ירמיה ואיתימא רבי חייא בר אבא תרגום של תורה אונקלוס הגר אמרו מפי ר' אליעזר ור' יהושע תרגום של נביאים יונתן בן עוזיאל אמרו מפי חגי זכריה ומלאכי

This would seem to be a decent source for suggesting that the commentary commonly attributed to YbU on the Chumash is mis-attributed.

Do any rabbinic sources state that this work was not authored by YbU?

Do they note the aforementioned inference from Megillah?

Note: I am not asking about the Targum on Ketuvim (See Ritva in Megillah there who addresses this). Nor am I asking about the authenticity of the work. Nor am I seeking sources that assume that he was the author. I am specifically looking for sources that say he is not the author.


texts: What is the source for: One shouldn't name a baby using names from before Abraham

texts:
I've heard or I've been taught one shouldn't name a baby (or take a name, in the case of a ger) from names in the Torah before Abraham, namely Adam, Noah etc.
This makes sense to me, as Abraham is the first Yisraelite/Jew; Abraham started the Jewish berur/ refinement to repair the mixups and errors of Adam, Noah, the Erev Rav etc.
But looking for a reference I haven't found one handy.
Are there classical sources for not naming from Torah names before Abraham?


texts: May one visit Israel for a short period of time with no intention of staying?


texts: What are customs for eruv chatzerot in apartment buildings that also have gentiles as tenants

texts:
Eruv chatzeirois:

I.e. 2 buildings with the same owner, and all Jews want to carry into the common (for both buildings) enclosed courtyard on Shabos

There are also non-Jewish tenants

Is it enough to rent the reshus (domain) i.e. from the super (employee of the owner, maybe considered like of the tenants) or the secretary of the managment office, or do I need to go to each tenant...?
How is this (renting of the reshus) done practically (what are the customs)?

I saw Shulchan Aruch Orach Chaim 382


texts: When lighting Chanukah candles on both entrances to courtyard, can I use only one candle?

texts:
In Hilchos Channukah OC Siman 671 Sif 8 we learn the halacha that if someone has 2 entrances to their courtyard they must light Chanukah candles by both of them. This is so that passers-by won't see the an entrance with no lights and think that the inhabitants didn't light.

Would it be ok to light by one of the entrances (perhaps the "main one") Chanukah candles according to the opinion of "Mahadrin Min HaMahadrin" ("the best way of performing the mitzva") and put the number of candles that correspond to each night, and by the other entrance light only one candle which is the minimum someone can fulfill the Mitzvah?

Or must they do Mahadrin Min HaMahadrin by both (according to our minhag and that we do this for sure at the outset.) Or would in this case one candle be enough even at the outset?


texts: Why "אֲשֶׁר תַּשִּׂיג יָדוֹ" in Lev. 14:22?

texts:
M'tzora 14:21–22 discusses the korbanos (sacrifical offerings) brought by someone after he's done being a m'tzora:

וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן. וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה.
If he is poor, and his [spending] power does not reach [the korbanos a more wealthy person can bring], then he takes… and two turtledoves or two young doves, which [or: whichever] his [spending] power can reach. One shall be a chatas-offering; the one, an ola-offering.

The words "אֲשֶׁר תַּשִּׂיג יָדוֹ / which [or: whichever] his [spending] power can reach" seem superfluous. Why are they there?
(And if your answer seems like it should apply not only to m'tzora but to any instance of a poor man's korban, then it should explain why these words are here only and not in 5:7 or 12:8.)


texts: Does tefillin marker pen have any requirements?

texts:
Lots of Jewish shops sell pens made for the purpose of filling in parts of your tefillin which have lost their blackness.

Do you need to buy a special pen (and if so why) or is it all a con and I can use a sharpie?
Is there a difference between the boxes and the retzuos (straps)?


texts:
In Shmuel 2:24:14 it says:

"David said to Gad, “I am in great distress. Let us fall into the hands of the LORD, for His compassion is great; and let me not fall into the hands of men.”"

King David chooses here his punishment to be the three days of pestilence befalling Am Yisrael. However, when the options were presented to David by Gad in the previous verse, they were all presented in singular:

Gad came to David and told him; he asked, “Shall a seven-year famine come upon you in the land, or shall you be in flight from your adversaries for three months while they pursue you, or shall there be three days of pestilence in your land? Now consider carefully what reply I shall take back to Him who sent me.”

(In English "you" may be plural as well, but the original Hebrew is לך, צריך, etc which is singular).
Why does David switch mid-sentence from plural to singular?
(Note: I thought this might be an instance of "the royal 'we'" but couldn't find any basis for this).


texts: Must all discarded paper with God's name in Hebrew be buried in a genizah?

texts:
Discarded books and documents that contain the name of God in Hebrew must be buried in a genizah, and not burned or thrown in the trash.

But what if  the name of God in Hebrew is in a Christian or other non-Jewish document?  What if the document is secular or heretical or otherwise unholy to Jews?  What should we do with the document?

(A previous answer suggested one should study the document before deciding what to do with it.  But one may not want to do this.  Would one be allowed to burn it based on the source alone?)


texts: PTIJ: Making a Shehecheyanu on the first Shehecheyanu ever said

texts:
Does one make a Shehecheyanu on the first time they ever said a Shehecheyanu in their life?
If so, then does that recursively require a Shehecheyanu, infinitely?

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


texts:
I recently came into possession of a 4-cornered garment with tzitziyos attached to its corners that was previously owned (although not necessarily worn or endorsed) by a non-Conservative member of a Conservative synagogue.

There were four sections of windings, with approximately 4-6-10-12 winds respectively. (It is often hard to tell if a circuit is complete when they don't start and end at the same axial place.) The sections were made by winding two strings around rather than one.

This method of tying is one I've never seen before and I wanted to know if it is an identifiable minhag, and if it is indeed the standard Conservative method of tying.


texts: Why did G-d become angry at the people of Israel and send David to count them so that he can punish them

texts:
I'm a bit confused at this.
In the second book of Shmuel chapter 24 it starts with saying how G-d's anger was kindled against Israel.
Why, what did they do?
And why did Hashem tell King David to count Israel?


texts: Why are consumables eg "oil for lighting" mentioned in Shmos 25 (6) as needed for the construction of the mishkan?

texts:
Shmos 25 (6) lists amongst the materials needed for the mishkan "oil for lighting, spices for the anointing oil and for the incense" which seem to be consumables and not for the building of the mishkan. The Daas Zekainim points out the incongruity especially as the wheat for the Shewbread the lambs for the daily sacrifice and the wood for the altar are not mentioned.

He and the Chizkuni answer that it is customary to perfume the palace and light lights (even though He does not need the light) before the King comes to palace. In the mishkan too, G-d could not, so to speak, dwell there until there was perfume and light.

Therefore these materials were essential to the construction of the mishkan. Without them G-d could not have, so to speak, dwelt there.

I clearly do not understand the answer sufficiently because the question still seems to me to be better than the answer.

Can someone please explain or quote another answer?


texts: Can you remove a sticker from fruit on shabbos?

texts: Is there a problem removing a sticker that was on your apple, orange, etc. on Shabbos?


texts: I'd heard that some people have a custom not to give knives as a gift (as knives are a sign of shortening life, not extending it); I asked one rabbi who said he hadn't heard of such a custom, but it seemed reasonable.  Does anyone have a source for this custom?  Would it therefore be advisable not to register for kitchen knives as part of a bridal registry?


texts: What type of name is the Tetragrammaton?

texts:
I don't have much background in Judaism. Please forgive any ignorance or mistakes on my part.

I was reading a small debate in online comments. One person was asking another why 'G-d' was written as such in an article. The other person replied that that was how observant Jews spell the name of G-d, because it is forbidden to speak it. A person then asked why that ruled applies to this word, because it was an English word, and not the Hebrew name, and anyways, it's not the 'name' of G-d, because it's also used to references other gods, such as Zues, whose actual names are Zues, Hera, etc., so it can't be a name specific to G-d. It more refers to the being, or however one would accurately describe G-d, the first person argued.

Which got me to thinking, what sort of name is the Tetragrammaton? Is it a personal name, like my name might be 'Mike'? Or does it refer to the sort of 'thing' that G-d is, the same way that 'gods' of various religions are all the same type of thing, the same way I could be referred to as a person? (though the Hebrew G-d would be unique, having no peers)


texts: Why is Tisha b'Av stricter than other mitzvos with regard to rabbinical prohibitions for a choleh?

texts:
Why is Tisha b'Av apparently stricter than other mitzvos--including Shabbos--with regards to rabbinical prohibitions for a choleh? On Shabbos, one who is in a state of choleh kol gufo (debilitating illness) or even tza'ar godol (severe pain) may do rabbinically-restricted melochos with a shinui for his comfort (source: Ribiat, The 39 Melochos, pp. 491-493). Also,

  "A pregnant woman is permitted to take any medications, vitamins, or
  therapies to avoid any risk to her health or that of her baby. One may
  violate any melocho to save the life of a fetus, (even in the earliest
  stages of pregnancy)"

Ribiat 499.

According to this document (and this), it is universally accepted that a choleh she'ain bo sakanah, including most pregnant women, must a priori fast on Tisha b'Av. In short:

  Even if one is ill, he must still observe the fast of Tisha B'Av to
  whatever extent possible.He may not eat more than what is necessary.
  [This is the basis of R. Schick's opinion.] Furthermore, he must still
  observe the other inuyim. As such, he is still considered someone who
  is fasting.

So basically I am asking, if even rabbinical matters surrounding Shabbos can be transgressed (with a shinui) for a choleh, then why can't the rabbinical enactment of fasting on tisha b'Av--to say nothing of the other rabbinical enactments for that day--be readily transgressed for a choleh? I understand one difference is the shinui, but is that all? If not, why did the rabbis allow more leniency for Shabbos (and, it would seem, most other mitzvos) than for Tisha b'Av?


texts: What is the correct translation of Exodus 6:3?

texts:
According to BHS, Exodus 6:3 reads:

  וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י
  וּשְׁמִ֣י יְהוָ֔ה לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃

This all almost universally translated as something like the following:

  And I appeared to Abraham, to Isaac, and to Jacob as El Shaddai, but
  by my name YHWH I was not known to them.

However, Francis Andersen, in his book The Sentence in Biblical Hebrew argues for a translation that could convey the opposite meaning:

  And I appeared to Abraham, to Isaac, and to Jacob as El Shaddai,
  and my name is YHWH; did I not make myself known to them?

I do not have access to Andersen's work, so I do not know how he argues for this translation syntactically.

If anyone has access to his work or arguments supporting such a translation, I would be interested in reading them.

Also, is such a translation proposed or mentioned anywhere in ancient Jewish literature?


texts: Was Yehoshua Ben Karcha a member of Beth Hillel or Beth Shammai? I am talking about the Yehoshua Ben Karcha of Mishna Berachot 2:2.


texts: What is the halachic status of things in outer space?

texts: Is everything in outer space hefker? For example if a private person lands on the moon or an asteroid can he be koneh it? Do you retain the rights to something that you send into space?


texts:
The Bach, writing on the Tur OC 5:1, says that when pronouncing the tetragrammaton (שם הויה) as the שם אדנות, some people say the first vowel as a patach and some as tending toward tseirei.  His words:

  מקצתם קורים בפתח ומקצתם קורין נוטה לצירי וכן הוא מנהג האשכנזים

Other commentators discuss the distinction between a patach and a shva, and many talk about using chataf patach, however I have not seen any other discussion of this "tending toward tseirei" besides those who quote the Bach.

Does the Bach mean tseirei the same way we do? (From the Be'er Heiteiv, who quotes the Bach, and from the discussion of the Be'er Heiteiv in siman 6 seif katan 2, it would seem that he at least understands the Bach to mean a tseirei the same way we do.)

Does this pronunciation persist today? The Bach says that the "tending toward tseirei" pronunciation is the common minhag of Ashkenaz, so one would expect that it does survive.


texts: What kind of Tzitzit should a convert wear?

texts: I am working on an Orthodox conversion and starting to take on mitzvah's I have been looking at getting tzitzits and as i don't have a family background i see they come in different types such as Chabad, Sefardi, Ashkenaz and I've seen Avodas Yad. also whether I should be wearing wool or cotton. I am not sure which style is appropriate for me as a convert. Any guidance is appreciated.


texts: Have infants ever been instructed to bless on mothers milk?

texts:
This biography of Rabbi Zalman Volozhin, brother of famed Rabbi Chaim, reports that at the age of one year old he was trained by his mother to recite a blessing before suckling her milk.

Is such an idea represented elsewhere in Jewish history?


texts:
Can one sit on a tree stump or is there a spiritual danger?

I remember hearing such a thing, but I don't remember where.


texts: Apparent contradition in parshat Noach: How to reconcile?

texts: Chapter 10 says Noah's sons go to various lands where they speak different languages.  But Chapter 11 says "the entire earth was of one language". How do we reconcile these statements?


texts: Does Publicizing Kiddush (or Chillul) Hashem Constitute That?

texts:
If someone (Jew of gentile) exposes an act of kiddush (or chas v'shalom chillul Hashem) to the world, does that person fulfill (or make him self guilty of) the same?

(Based on this comment.)


texts: Carrying in a partially shared apartment on Shabbat

texts:
I read that carrying between different units of a multi-family apartment might be a problem on Shabbat. I seek the general rules that will govern the following types of situations:

(To illustrate, I will use the following artificial floor plan:

where: 1 is a bedroom (Jewish); 2 is a bedroom (Jewish); 3 is their common area; 4 is their kitchen; 5 is a bedroom (not Jewish); 6 is a bedroom (not Jewish); 7 is their kitchen; 8 is their common area; 9 is a shared entrance way; 10 is the outside. All rooms are totally enclosed by walls and doors.)

Carrying between all Jews' apartments (1 or 2), and a common area (3).
Carrying between a common area shared between Jews and non-Jews (3 into 9).
Carrying between the Jewish and non-Jewish areas (3 into 8).
Carrying between the non-Jewish apartments and non-Jewish common area (5 or 6 into 8).

Additionally, do the following things matter?

The type of common area (space, some useful space like a kitchen, laundry, what-have-you)
The number of people in each individual apartment
The level of separation between Jewish- and non-Jewish-owned areas

This appears to me to be a marr'it eyin issue (as seen from The 39 Melachot books page 1318, though other sources would be appreciated). As such, does having some sort of signage or similar device remove the prohibition?

(My understanding is that so long as it is all one totally enclosed space it is all one reshut hayachid and thus carrying would not otherwise be a problem.)


texts: How many censuses happened in the desert?

texts:
Rashi (Bamidbar 1:1), says:

  The Lord spoke... in the Sinai Desert... on the first of the month : Because they were dear to Him, He counted them often. When they left Egypt, He counted them (Exod. 12:37); when [many] fell because [of the sin] of the golden calf, He counted them to know the number of the survivors (Exod. 32:28); when He came to cause His Divine Presence to rest among them, He counted them. On the first of Nissan, the Mishkan was erected, and on the first of Iyar, He counted them.

This Rashi mentions 3 times the Jews were counted:

When they left Egypt - Shemot 12:37
After the deaths following the sin of the golden calf - see Rashi Shemot 30:16
A month after the Shechina rested on the Mishkan, the first of Iyar. Bamidbar 1

In addition, there were other times when the Jews were counted in the desert.

For example:

  Bamidbar 26

How many times were the Bnei Yisroel counted in the desert, and when did they happen?


texts: Why do we "bentch" Rosh Chodesh the Shabbos before?

texts:
On the Shabbosim before Rosh Chodesh we "Bench" the new month between Shacharis and Mussaf (like here).

Why do we do this? What's the source for it?


texts: Arba'a Vachamishim Umatayim - mi yodeya?

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

Upvote all interesting and relevant answers.

Accept the what I think is the "best" answer.

Move on to the next number.


texts: In regards to Niddah, does a woman need to cover her hair in her husbands presence (when she's a niddah)? Also would the answer be based on wether you hold a married woman's hair is ervah or tznius (daas moshe or dass yehudit)?


texts: Are spices or produce required to be "glatt kosher"?

texts: At home, I have a jar of Pereg oregano that says "glatt kosher" and parve. Am I missing something? I thought "glatt" applies only to meat. If so, how can something be both fleishig and parve at the same time? Similarly, I've seen a store called "glatt farm". the store sells only produce. Does fruit have to be "glatt kosher"?


texts: What is the reason for the lights lit on the desk of the prayer leader?

texts:
What is the reason for the candles or lights lit on the desk of the chazzan (prayer leader)?

In a shul today I saw candles lit on a table at least 6 feet from the reader. Does that fulfill the purpose of the lights?


texts: Why the wait between God's creation of the tongs to the first metalworker?

texts:
It says in Pirkei Avot 5:6 that God made the first pair of tongs immediately before creation.

The first person to make metal tools was Tubal Cain, who lived in the generation before the flood.  Why the 9 generation gap?

This question is a spin off of this one

Why is it important that God created the first pair of tongs?


texts:
What is the minimum Shi'ur (volume) of a cup required for making Kiddush on liquor? Is there a smaller amount required than there is for wine?
What is the minimum Shi'ur of the liquor that one is required to consume? (And is it dependent on the size/fullness of the cup? Ie., if the cup is larger than the minimum volume for the cup, and full, is there a percentage to be drunk, or only a volume requirement?)

I originally made these separate questions because this Shabbath I saw, for the first time, someone make Kiddush on liquor using a full cup, even though the cup itself was much more than a Revi'ith, which is a stringent approach, but then only drink Rov Lugmo (basically a mouthful), which is a very lenient approach. I asked him if he intended to drink Rov Kos (a majority of the cup), a stringent approach in line with the fullness of his cup, and he specifically said he was Meikel on that and specifically only drank Rov Lugmo. This made me wonder if there are sources that separate the two (three?) issues.


texts: Were Rabbinic Laws like Muktzeh given at Sinai

texts:
Did Rabbinic Laws such as Muktzeh exist in the time period between the receiving of the Torah and the time they were written down and institutionalised in Halacha?

Are there different opinions on how this developed over time? Do some say that in fact all the Rabbinic laws we have today were given at Sinai as part of the Oral Law? Which were, which weren't?


texts: “Moshe, your servant” and “Moshe, your prophet” - why the different wording in prayers?

texts:
In the preamble to the text of spice offering in Shacharis (nusach Ashkenaz) the text is

כאשר צוית אותם על ידי משה נביאך

whereas in Musaf for Rosh Chodesh and Sholosh Regolim the text before the Musaf Korbonos is

כמו שכתבת  עלינו בתורתיך על ידי משה עבדך

Why does one text refer to the Torah and Moshe, your servant and the other refer to Moshe, your prophet?


texts: Eating frozen dinner warmed by non-Jew on Shabbos

texts:
Cruise offers kosher airline meal type meals for daily lunch and dinner. Is it halachically permissible to eat if warmed up by non-Jew on Shabbos (presumably with microwave)?

I assume that warming the frozen meal is not "bishul" as airline meals are not considered bishul akum as, I assume, they are already fully cooked and just need to be warmed. I also assume that exceptions to amira l'akum apply as I think that microwaving to warm, not cook, is rabbinical and perhaps also as they are continuing to do it every day of the cruise without specific request.


texts: Is there a book which gives a good background understanding to Isaiah's prophecies?

texts: I am trying to learn the book of the prophet Yeshaya (Isaiah). I am finding the early (unfamiliar) chapters very difficult. Rashi’s commentary does not help me enough. Is there a book which gives a good background understanding to the prophecies?


texts: Is there a problem with playing Bananagrams on Shabbos because of Borer or any other reason?


texts: To what extent can a Beit Din actually force someone to get married?

texts:
In an answer on this site regarding the obligation to procreate, R. Hershel Schachter is quoted as saying (emphasis mine),

  And although Beth Din could force someone to get married even if he did not want to, Beth Din would not force one to observe this mitzvah of having more children than the minimal two. This principle of Rabbi Yeshoshua is a statement of the proper mode of behavior (derech eretz) rather than an official rabbinic enachnent (takkanah).

In what way can a Beit Din "force" someone to get married against their will? Is this similar to the handling of get-refusers, in which a court is not able to actually issue the get, only apply increasing pressure on the husband to do so, or does a beit din actually have the authority to perform a valid marriage against the will of the soon-to-be-spouses?


texts: Experience-based advice for focusing and slowing down prayers?

texts:
I tend to daven (pray) without sufficient focus and very quickly. In particular, I find that most of the time that I'm praying, my mind is on things other than the words that I'm saying. And, not that comparison with others is ideal in this realm, but for what it's worth, I frequently find that I am the fastest davener in a given minyan.

I would like to drastically increase my level of focus during davening. Secondarily, and more as a symptom of the primary goal than as a goal in itself, I'd like to daven more slowly. I have made resolutions along these lines in the past, but I find that my mind invariably wanders as my lips speed along, anyway.

Additional data: I was introduced to reading Hebrew and davening as early as preschool. Consequently, I can read prayerbook Hebrew fairly rapidly, have memorized most of the text of davening, and have a good idea of the meanings of most of the Biblical and Rabbinic Hebrew words that the davening is made of.

I am looking for techniques for focusing more and speeding less from people who have successfully improved from a similar situation to mine. I am aware that there is plenty of literature, old and new, about focusing on davening, but for this purpose, I am less interested in what has been proposed in theory or proclaimed as successful by saintly sages of old than I am in learning what has worked empirically for regular people of our times.

Consequently, I would most appreciate responses that follow the rough format "My davening was ... So I tried doing ... Now, my davening is ..."


texts:
With no due respect I humbly  present the forum with this question:
The gemara in brachos says אין מכבדים בגשרים my question is if then where is there a chiyuv of kavod, dont we all know כל העולם כולו גשר צר מאוד?
--confused
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Priestly Blessing: Origin of the Finger Formation

texts:
When kohanim bless the congregation, they raise their hands and couple two pairs of fingers, as in the image below:

Older sources refer to this practice as "the raising of the hands", and it can be found in many ancient texts, including the Mishna (for example: Berakhot 5:4, Megillah 4:5 and 4:7, etc).

What is the oldest source for the coupling of fingers as shown in the image?


texts: Reason for prohibition of charging interest

texts:
The Torah says that charging interest on a loan to a Jew is prohibited, but to an idol worshipper it is permitted. My question is why? I can think of three possible answers:

1) There is a time value of money, so one is permitted to charge an idol worshipper interest, but a Jew should be considered family - just as one would not charge his or her immediate family interest on a loan, he should not charge a fellow Jew interest. So there is nothing inherently wrong with charging interest.

2) There is no time value of money, so one is prohibited from charging a fellow Jew interest, since charging interest would be ripping off a fellow Jew. However, since it can be assumed that an idol worshipper will charge a Jew interest if he or she can, in order to put both parties on equal footing, the Torah allows a Jew to charge interest to an idol worshipper. So there is something inherently wrong with charging interest.

3) There is no true reason for this. The Torah says it is prohibited, so we must follow it.

Which is correct?


texts: Who washes and Bentches but does not eat?


texts: When and how did Chet get its STaM easy-to-differentiate-from-Hay form?

texts:
I have been looking at photos of old (pre-1300'sCE) Torah scroll fragments, most notably the Song of The Sea pictures of the 700-800CE Ashkar-Gilson fragment and the 1150-1225CE Bologna complete scroll at the end of this article.  The Ashkar-Gilson fragment has been described as part of a "model scroll" for the Massoretes a little later on, mainly due to its arrangement of the Song.  Both those examples, however, have Chets that are extremely difficult to tell from Hays-or maybe more properly stated as the reverse, since the Hays look more like Chets.  I've noticed the same thing in the Aleppo and Leningrad Codexes(never mind the Dead Sea Scrolls), but those weren't meant for public reading like official Torah scrolls are.  I don't know when the "ask a child when letter identity is in doubt" rule took effect, but it seems like the kids were kept pretty busy until around the 1400's, when it looks like the problem was fixed by making the Chets look like bridged Vavs/Zayins, and detaching the left leg of the Hays.

So how/when/by whom did this change occur and spread to become the norm, and make the kid's(and sofer's?) lives easier?

Here's part of the Song from the Askar-Gilson fragment using infrared for clarity:

And here's the Perani photo of the Song from the Bologna Scroll:


texts: Why are Milochos based on the construction of the Mishkan?

texts:
If we were to receive all the laws for shabbos at Sinai why then is it the Mishkan to where we direct our attention when it comes to classifying all the things we cannot do on Shabbos? Wasn't the mishkan an atonement for the golden calf? Wasn't the concept of shabbos conceived after hashem created the world? Were Jews not also keeping Shabbos prior to receiving the Torah at Har Sinai?

So, why the emphasis on the mishkan in this sense? Does this also imply that the laws of shabbos were more solidified after the instructions were given for the mishkan?


texts: Is there a prohibition to live in a Moshav?

texts:
Tehilim says that Dovid didn't sit in a moshav leitzim (implying that we shouldn't either).
Is living in another moshav prohibited as "Chatzi Shiur"?

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


texts: Tovel a dish used only occasionally for food use

texts:
If a dish (or the like) is used primarily for such use as doesn't demand that the owner tovel it, but occasionally for such use as does demand t'vila, then does the owner need to tovel it?

Here are some possible examples:

If food won't directly touch a dish, and that's how the dish is normally used, it doesn't require t'vila (CYLOR). Consider a metal bowl that's purchased for serving bread wrapped in napkins, and that's its normal use, and it's used that way primarily, but it's used occasionally for serving bread without napkins.
Consider a vase marketed for use with flowers, but purchased (and used) for use primarily with flowers but occasionally to serve licorice ropes.
Consider something marketed as a candy dish but purchased (and used) as a decorative dish for holding pretty beads — but used occasionally as a candy dish.


texts:
**Looking for answers as to what happened in Jewish history on this date. It can include both positive and negative occurrences. It can also include birthdays or Yarzheits of well known personalities that happened on this date.

Please cite / link your sources, if possible.

All interesting answers will be up voted.

*Best answer will be accepted.


texts: If someone has broken their fast on Yom Kippur is anything extra added to birchas hamazon?

texts:
Possible Duplicate:
  Benching on yom kipper

I have heard that if one breaks his fast on Yom Kippur he should add into his birchas hamazon the section of "Yaaleh V'yavo". Is this true or do you add in something else (for example a special "Harachaman") or both?


texts: People joined the Israelites in Egypt during the night of the Exodus?

texts:
I noticed something strange in Shemot 12:43-50. I always assumed the commandments given there were  for future generations (like most commentators teach). But then it says in verse 43: "And HaShem said to Moshe and Aharon.." followed by 47: "all the congregation of Israel shall keep it" and in verse 50 "thus did all the children of Israel, as HaShem commanded Moshe and Aharon".

Does this mean that at that moment in Egypt other people could join? I find this strange, but then again a mixed multitude went with them (verse 38).

(P.s. Rashi - according to the Sefaria website - teaches that this chapter was spoken to them on the 14th day of Nisan)


texts: Do you have to re-tovel non-Pesach dishware after buying it back?

texts:
"Utensils which are bought from a non-Jew, even if they are brand new, require immersion in a kosher mikveh."

--From
Weekly Halacha: Selected Halachos Related to Parshas Vayera by Rabbi Doniel Neustadt

If one sells one's dishes to a non-Jew as part of mechirat chametz, must they be toveled again once bought back after Pesach? Should they be re-kashered first?


texts:
Does the hell exist? As in the book of Isaiah, there is a reference to "fire" that is not "quenched".

Isaiah 66:24

  "And they shall go forth, and look upon the carcasses of the men that have rebelled against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."


texts: In all story tapes/videos I've seen it always portrays that Haman was taken to Esther's second feast dirty while in the Megillah all it says is just that they took him while "he was still talking" "עודם מדבּרים עמּוֹ"  which could be understood as whether he was ready or not but it doesn't say anything about if he got cleaned up or not. Does anybody know of any source that says he was taken before he got a chance to clean up?


texts: What is a person's consciousness in the next world?

texts:
I have heard in the name of the baalei mussar that the same consciousness you have in this world carries through to the next. In other words the same "I" that you relate to in this world remains the same in the next world.
My question is if anyone has seen this idea talked about and if so where?
Thanks!


texts: This Wikipedia article concerning Gog and Magog says Rashi wrote that the Christians would ally with Gog and Magog to destroy Israel, only to be thwarted in the end. Where does he write this?


texts: Why is the Sugyah (discussion) of Chanukah in the Gemarah Shabbos?


texts: Can one light a "camp fire" for Chanukah lighting?

texts:
This M.Y. answer discusses a controversy as to whether one needs a vessel for Chanukah lighting.

Based on the opinion that one doesn't need a vessel, could one make a camp fire (i.e. a pile of twigs and just lit the pile) and use that for candle lighting? What if after the first night, one had a large field and had separate camp fires but from a distance, they were noticeable as being in a straight line?

For the opinion that says that one needs a vessel, if you surround the twigs with a small wall of rocks (say about 2-3 feet high), would that suffice?


texts: What siddur is used by Reform communities in Israel?

texts: Understood, Reform Judaism is not as widespread in Israel as it is in America. Nevertheless, what siddur do Reform Jewish communities in Israel use? In America, Mishkan T'fila is popular (or the older Reform prayer book known as Gates of Prayer/Shaare T'fila). However this siddur is mostly English and it wouldn't make much sense for it to be used by Hebrew speaking communities. What siddur is used by Reform Jewish communities in Israel?


texts: Can anyone explain the meaning of this amulet / inscription?

texts:
Right before my grandfather went away to fight in WWII, a rabbi in Munkács (מונקאטש) gave him a small cloth container that had a piece of parchment in it, as a kind of amulet. The piece of paper has Hebrew lettering on it that seems like it is some kind of acronym. My grandfather died 15 years ago and didn't leave us with any record of what it meant (if he even knew). My grandmother is 88 and doesn't know what it stands for. Does anyone know what this means? Here's a picture of it -- it is about 1/3 the size of a playing card.

(link: http://imgur.com/1OhNi)

Some work on this mystery has already started over at reddit.


texts: Why didn't Achashveirosh reward Mordechai immediately?

texts: Esther tells Achashveirosh in the name of Mordechai of a plot to assassinate him (Achashveirosh). They investigate, and stop the would-be assassins. And then... nothing? Why didn't Achashveirosh reward Mordechai right then?


texts: Death of Nadav & Avihu/ Human Sacrifice?

texts:
According to Rashi the death of Nadav and Avihu was (as earlier to to Moshe by G-D) in order to sanctify the Mishkan. So in a sense the sanctification of the Mishkan (i.e. G-D's indwelling within it) required human sacrifice.
Is there a a reason for this human sacrifice given? Or a precedent of human sacrifice for a holiness to manifest?
(Note: this is just according to Rashi.)


texts: Does the law of pi tikrah apply to temporary structures such as a sukkah?

texts:
In Eruvin 94b the Sages are debating about the Sinaitic law of partitions, more specifically “pi tikrah” ( פי תקרה יורד וסותם .) Here the topic is about permanent homes. Presently, I am in the process of Sukkos preparation and only have the schach “prepared.” This is my first foray into building this structure and am thoroughly enjoying this experience. I am curious if anyone is knowledgable about whether “pi tikrah” can be applied to a temporary structure with a slanted roof?
I am aware that Halacha states that “ pi tikrah “ would apply to the flat roof of a house, but what about a sukkah with a slanted roof?


texts: Is it permitted to browse Mi Yodeya on Christmas Eve?

texts:
Some communities have the custom to avoid learning Torah (some have the custom to avoid learning publicly) on Christmas Eve, known as Nittel Nacht. Would they allow one to browse this website?
What about if the answers/questions were about Nittel?


texts: Where can I get the data base for Masoret Hashas?

texts:
I really interested about the connections between masechtot, I mean like how many times does Masechet Brachot quote Masechet Shabat for example.

So, for this I need all the data of the Masoret Hashas, does anyone know where I can get it?


texts: Bleak thoughts of Kohelet vs the Mitzvah of Simhah

texts:
This question is a follow up to "Why-do-we-read-kohelet-on-sukkos. The answers there failed to find any reliable source for a connection. I would like to emphasize one aspect of Kohelet - it's bleakness.

Besides general gloomy statements about the meaning of life, like the starting "הֲבֵל הֲבָלִים אָמַר קֹהֶלֶת הֲבֵל הֲבָלִים הַכֹּל הָבֶל", it has some similar discouraging proposals for a wise way of life (Ecc 7,4):

  "לֵב חֲכָמִים בְּבֵית אֵבֶל וְלֵב כְּסִילִים בְּבֵית שִׂמְחָה: (Wise men are drawn to a house of mourning, and fools to a house of merrymaking).

Rashi in place:

  מַחֲשַׁבְתָּם עַל יוֹם הַמִּיתָה: (They keep thinking of [the day of] death)

On the other hand, we have a contradicting motif from the Torah (Deut 27:48):

  "תַּחַת אֲשֶׁר לֹא־עָבַדְתָּ אֶת־ה"א בְּשִׂמְחָה וּבְטוּב לֵבָב מֵרֹב כֹּל׃ (Because you would not serve the LORD your God in joy and gladness over the abundance of everything,

And the Gemmorah (Shabbat 30b):

  "שאין שכינה שורה לא מתוך עצבות ... אלא מתוך דבר שמחה של מצוה" (the Divine Presence rests upon an individual neither from an atmosphere of sadness... but rather from an atmosphere imbued with the joy of a Mitzva)

And Rambam brings it to the Halachah (Lulav 8:15):

  "הַשִּׂמְחָה שֶׁיִּשְׂמַח אָדָם בַּעֲשִׂיַּת הַמִּצְוָה וּבְאַהֲבַת הָאֵל שֶׁצִּוָּה בָּהֶן. עֲבוֹדָה גְּדוֹלָה הִיא. וְכָל הַמּוֹנֵעַ עַצְמוֹ מִשִּׂמְחָה זוֹ רָאוּי לְהִפָּרַע מִמֶּנּוּ שֶׁנֶּאֱמַר (דברים כח מז) "תַּחַת אֲשֶׁר לֹא עָבַדְתָּ אֶת ה' א' בְּשִׂמְחָה וּבְטוּב לֵבָב"."

Is there a way to reconcile Kohelet's proposals with the Mitzvah of being in Simhah, because I find it difficult to be in Simhah while visiting mourners?

The fact that Kohelet is read on THE Festival of Simhah (זמן שמחתנו) might have some relation to that.


texts: Are (opaque) stockings under a skirt considered enough to cover ervah?

texts:
This is a question about skirt lengths. From this answer:

  The halacha is that "tefach b'isha ervah" - a tefach (about 3.5
  inches) uncovered on certain parts of a woman's body is ervah -
  nakedness. (B'rachos (24a) in the name of Rabbi Yitzchak). The arm
  must be covered at least to the elbow and the leg must be covered at
  least to the knee.

  [...]

  Rabbi Getsel Ellinson (Woman and the Mitzvot: Volume 2) - Pg. 186,
  note 37, writes that it is probably okay to pray as long as there's
  less than a tefach uncovered above the elbows and knee. However, it is
  certainly absolutely forbidden to pray in the presence of a woman
  whose skirt does not cover past the knees when she is sitting down,
  because the skirt will not cover ervah.

My question is as follows: if opaque stockings (tights) are worn under a skirt, may the skirt then be any length? Would a skirt that hits more than a tefach above the knee be acceptable in this case (presuming that the skirt falls within the bounds of aidelkeit and concern for the local standards)?


texts: PTIJ: Why is Vashti referred to in the plural in Megillat Rut?

texts:
Towards the beginning of Megillat Rut (1:7), we discover that Vashti played a central role in Naomi's return to Eretz Yisrael:

ותצא מן המקום אשר היתה שמה ושתי כלתיה עמה ותלכנה בדרך לשוב אל ארץ יהודה
And she left from the place in which she was, Vashti her daughters-in-law with her, and they walked on the path to return to the land of Yehuda.

However, the verse remains unclear: why is Vashti referred to in the plural, as daughters-in-law?

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


texts: Where can I find a compilation of all the Chida's (Rabbi Chaim Yosef David Azulai) riddles?

texts: Did the Chida write a separate book of riddles or the few I've heard are from various different books?


texts: Waiting times after fleishig based on amount?

texts:
On the tzad that you wait one hour, it's based on the time it takes for food to begin digestion. Is there a difference between whether one has just a little bit of meat, which takes shorter to break down, or whether one has a full meal, which takes much longer to break down? If not, why?

On the tzad that you wait six hours or three hours or no hours, as discussed in the aforementioned article, it's because of some calculation of waiting between meals. Does this apply if one's not waiting between meals, but rather waiting after a fleishig snack to a milchig meal? If not, why?


texts: Can Food Remnants make you fleishig/milchig

texts:
ב"ה
Can food remnants, like stains, make you fleishig/milchig?

For example, if I had a steak and got it on my sleeve, then the next day wiped my mouth with that sleev,e can I become fleishig from that? Another recurring instance is that I'll be eating and I'll have some grease on my hand, and I'll say Birkat Hamazon on my phone. Then later, I'll touch/use my phone, and then unintentionally touch my mouth or what not. Is the grease/remnants that are on the phone liable to make me fleishig/milchig?

Include sources if possible.


texts: Is there a special bracha or prayer that one can say when receiving a life-changing implant?

texts:
A deaf person cannot fulfill mitzvoth that specifically require hearing, such as Shofar.

If that person receives a cochlear implant so that he can now hear, other than, most likely saying "Hatov Vehamaitiv", is there some other appropriate blessing or prayer that he can or should say now that he is able to perform mitzvoth that he was never able to perform before?

If he does say a blessing should it be said immediately after receiving the implant as a means of appreciating the mere ability to perform the new mitzvoth, or should he say it immediately preceding or following the actual performance of the 1st "new" mitzvah?

The above is an example. You can apply the same idea to a blind person's receiving a new eye, and numerous other similar examples.


texts:
A person is obligated to rebuke a person from sinning
Rambam Deot 6.7

It is a mitzvah for a person who sees that his fellow Jew has sinned or is following an improper path [to attempt] to correct his behavior and to inform him that he is causing himself a loss by his evil deeds as [Leviticus 19:17] states: "You shall surely admonish your colleague."
A person who rebukes a colleague - whether because of a [wrong committed] against him or because of a matter between his colleague and God - should rebuke him privately. He should speak to him patiently and gently, informing him that he is only making these statements for his colleague's own welfare, to allow him to merit the life of the world to come.
If he accepts [the rebuke], it is good; if not, he should rebuke him a second and third time. Indeed, one is obligated to rebuke a colleague who does wrong until the latter strikes him and tells him: "I will not listen."
Whoever has the possibility of rebuking [sinners] and fails to do so is considered responsible for that sin, for he had the opportunity to rebuke the [sinners].

Is this only when violating a negative commandment?
If someone is violating a positive commandment must/should/can he be rebuked (in private...)?
For what commandments should/must/can rebuke be given?
Is the commandment to say the Shma the same as to put on tzitzis in regards to this?
Sources


texts:
Background
Assume the following facts:

One person (A) is aware another person (B) believes something is true that is not true.
A did not cause B's misplaced belief.

Questions

Does A have any obligation to affirmatively attempt to correct B's misunderstanding? Or is it permissible to "deceive by omission" (by remaining silent)? I assume the answer to this question is that remaining silent is acceptable; otherwise, we would be obligated to comment on a large swath of the internet and elsewhere as @Yishai points out in this piece of satirical humor. Hence, the necessity of the two following related questions...

Does the analysis change if A benefits by remaining silent?

Does the analysis change if B (or anyone else) suffers some loss resulting from A remaining silent?


texts:
I know that some mitzvas have particularities about who can be yotzei, from whom, and under what circumstances. For example, for kiddush, one is required either to make it or hear it made by one who obligated in kiddush.

Is havdalah the same? Must one hear havdalah made by one who is obligated in havdalah?

--Or do the blessings literally just need to be heard in some form?


texts: Is Maaser Rishon Calculated Based on Quality or Quantity

texts:
Regarding the law of tithing produce, that after giving Terumah the produce is still Tevel until a tenth of the remainder is given to the Levi.
If someone had 100 stalks remaining after giving Terumah, each valued at $1,  he would give 10 stalks to the Levi, which had the value of $10.
What about if someone had 75 stalks left after taking Terumah, 25 stalks worth $2 each and 50 stalks worth $1 each.
a) Can he give for Maaser Rishon 7.5 stalks, regarding of their value, and potentially only give the Levi the value of $7.5.
b) Must he give 2.5 stalks of the $2 batch, and 5 stalks of the $1 batch, valued together at $10
c) If b is correct, can he give 10 $1 stalks, which has the value of $10?


texts: למען שמו in the first berachah of shemonah esrei

texts: We begin the first berachah of shemonah esrei by saying ברוך אתה ה׳, we are talking directly to Hashem. We praise him throughout the berachah and towards the end we say that Hashem helps us למען שמו, for the sake of his name. If we are talking to Hashem, shouldn't we say למען שמך, for the sake of your name, not for the sake of his name?


texts: Source for Rebbi Nachman's statement about the Tanaaim and Amoraim

texts: Towards the end of torah 10 (section 1) in likutei moharan Rebbi Nachman makes a statement pairing the tanaaim with the legs and amoraim with the hands, "תַּנָּאִים בַּשּׁוֹקַיִן וְאָמוֹרָאִים בַּיָּדַיִן" which he says is based on the zohar. Where is this found in the zohar?


texts: How can we know for sure that the Romans are the descendants of Edom?

texts: I always heard some Rabbis and even written in books and commentaries that the Romans are the descendants of Edom. Is there a verse in the Tanach saying that ? if not, is there a page in the Talmud saying that ?


texts: PTIJ: Whats wrong with a purple female messiah?

texts:
In keeping with the practice of taking half a sentence out of context, and playing with the translation in the name of Purim Torah, I will quote maseches Kilaim, chapter nine, mishna nine.

משיחות של ארגמן אסורות.

So what exactly is wrong with a purple female Moshiach that the mishna says they are assur?

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


texts: Books/ biography about the Ketzos and his learning methodology

texts:
Does anyone know of any noteworthy books/ biographies on R' Aryeh Leib HaCohen Heller (1745 – 1812) author of the Ketzos Hachoshen, Avnei Miluim, and Shev Shmaytsa- that explain his learning methodology and approach to learning Talmud?

(doesn't necessarily have to be a biography)

Preferably in English but Hebrew also welcome- thanks!


texts: When and why did we start reading the Parshat Hashavua?

texts:
My question is twofold:

When did we start reading a new parsha (torah portion) every week?
Why did we start reading a new parsha (torah portion) every week?


texts: Does a Ben Noach, who keeps the seven mitzvot but has bad hashkafah, get punished by Hashem?

texts:
Does a Ben Noach, who keeps the seven mitzvot but has bad Hashkafah, get punished by Hashem?

For example, if the B'nei Noach says things that are kefira for a Jew like saying that the Oral Torah  is not from Hashem or saying that there will be no resurrection of the dead. Is that Kefirah for a Ben Noach as well?


texts: What does it take to be considered one of the "chasidei umos ha'olam"?

texts: For a non-Jew to attain the status of "chasidei umos ha'olam" does he/she have to accept/believe that there is one God who is the Elokei Yisroel and has chosen the Jewish people to be his chosen people? Or is enough that the non-Jews had pity on Jews and saved/helped them?


texts: What is the reason for the ark opening & closing procedure during Aleinu in High Holiday Musaph?

texts:
The Art Scroll & Birnbaum siddurim Nusach Ashkenaz for both Rosh Hashannah & Yom Kippur state this ark / opening procedure during the cantor's recital of the Aleinu prayer during Musaph on these 2 holidays:

Ark is opened at start of the prayer
Ark is closed during recital of the phrase שלא שם חלקינו כהם - That he did not place our portion among theirs... (and for those that say it, שהם משתחוים *That they bow down...")
Ark is reopened at ואנחנו כורעים And we bow down

What is the reason for the multiple opening / closing, or why is the ark closed during the 1 or 2 sentences mentioned above?


texts: Can't remember if one said Elokai Netzor or not?

texts: If someone says the individual's Shemona Esrei and they can't remember whether they said the conclusion (which the chazzan's repetition does not say beginning Elokai Netzor) are they still yotzei saying the individual's shemona esrei?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why does the Gemara decide to pasken in a select few cases and otherwise  leaves the machlokes open ended for us to decide?


texts: Why a kamatz rather than a seqol at the end of a pasuk?

texts:
Why does a segol change to a kamatz at the end of a pasuk (or on an esnachta), as in the word for bread in the last paragraph of the birkat hamazon?  (I know that is the pattern. The question is why.)

This question seems different from the various questions on this change that have been asked before, such as:
Etnachta on גֶשם vs. גָשם.
The answer to that question leads to a dissertation that describes this change as "pausal lengthening" and describes that as "a normal prosodic effect" but does not give a reason for this change.  I am seeking a reason rather than just descriptions of when it occurs.


texts: Source for diaspora Jews not being able to return to the Land of Israel during the days of the Messiah

texts:
Recently someone told me about a chazal that states that during the days of Mashiach, Jews who had not already relocated to the Land of Israel would no longer be able to do so.

I am familiar with this concept when it comes to converts. Is anyone familiar with the source for this idea when it comes to making aliyah?


texts: In Bamidbar 6:5, which is Holy for 30-days : [It] Hair, or [He] Nazir?

texts:
Rashi disagrees with Rav Mattana on the interpretation of Bamidbar 6:5. Rav Mattana believes the 30-day duration of Naziriteship (based on the gematria value of Yihye) makes the Nazir "holy". Rashi however believes the "Hair" itself is "holy" not the Nazir.
Rashi on Bamidbar 6:5
קדש יהיה means HOLY SHALL IT (not “he”) BE viz., his hair shall be holy. inasmuch as he must let grow freely the hair of his head (lit., so as to let grow the over-growth, פרע, of the hair of his head) (Sifrei Bamidbar 25; Taanit 4a).
Nazir 5a
Rav Mattana said: The verse states with regard to a nazirite: “He shall be [yihye] holy” (Numbers 6:5), and the numerical value [gimatriyya] of the letters of the word yihye is thirty.
In Bamidbar 6:5, which is Holy for 30-days : [It] Hair or [He] Nazir?

Why would the Nazir not be the "holy" object, since Nazir's vow makes the Hair curl?


texts: Does interrupting the kaballah of a neder require that I restate the neder?

texts: If I'm in the middle of taking a neder and I interrupt in the middle of a sentence to answer "Amen yehei shmei rabah..." can I just continue where I left off in expressing my neder or do I have to start again?


texts: PTIJ: B'nai Yisra'el and Kashi in the desert

texts:
In Devarim 9:27, Moshe says to G-d:

אל תפן אל קשי העם הזה
Don't pay attention to this people's Kashi

Kashi has become a popular brand of cereal and nutrition bars in the U.S. I've had a few types of cereals, and they are tasty and nutritious as well.
I had no idea that Kashi even existed in the desert. Where did B'nai Yisra'el get the ingredients to make Kashi in the desert? Moreso, why does Moshe ask God not to pay any attention to it? I would think that Moshe would have been proud of the Kashi and asked for God's approval as well as the Divine hashgacha (kosher certification) on Kashi.

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


texts: Does the prohibition of taking revenge (Leviticus 19:18) or bearing a grudge apply to gentiles?


texts: This year Asara B'Teveis came out on a Friday. Suppose you would Daven Mincha before Plag and Kaballas Shabbos right after Plag and come home when it is still light outside, would you be allowed to break the fast before Tzais?


texts: Is it worse to swear by Zeus or by Hakadosh Baruch Hu?

texts: One should not swear by false gods. But also, לא תישא את שם ה׳ לשווא. So is it worse (better) to casually, and without really meaning it, promise something  "by G-d" or "By all the gods on Olympus"?


texts:
The Gemara Shabbos (67a) records

תני תנא בפרק אמוראי קמיה דרבי חייא בר אבין אמר ליה כולהו אית בהו משום
דרכי האמורי לבר מהני מי שיש לו עצם בגרונו מביא מאותו המין ומניח ליה על
קדקדו ולימא הכי חד חד נחית בלע בלע נחית חד חד אין בו משום דרכי האמורי
The tanna recited the chapter of the Tosefta discussing the actions of
the Amorites before Rabbi Ḥiyya bar Avin. Rabbi Ḥiyya bar Avin said to
him: All those enumerated there contain an element of the prohibition
against following the ways of the Amorite, except for these: One who
has a bone in his throat brings a bone from the same species as the
bone that is stuck in his throat, and places it on his skull, and says
as follows: One by one descend and be swallowed, swallow and descend
one by one. That does not contain an element of the prohibition
against following the ways of the Amorite.

Does this incantation (Rashi: חד חד נחית - לחש הוא) still work today?
[Extra appreciation for a story!]


texts:
Has the sacrificial system of the Torah been abandoned? Do those in the Tribe of Levi still act as priest?

I have just never seen or heard of anyone making sacrifices of animals or going to a Tabernacle as it is described in the Torah.


texts: Nefesh tachas Nefesh vs. Nefesh BeNefesh

texts:
Exodus 21:23-24 states:

  וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃

  But if other damage ensues, the penalty shall be life for life,

  עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃

  eye for eye, tooth for tooth, hand for hand, foot for foot,

Targum Onkelos translates the verses pretty directly:

  ואם מותר יהא ותתן נפשא חלף נפשא: עינא חלף עינא שנא חלף שנא ידא חלף ידא רגלא חלף ידא

Whereas in Deuteronomy 19:21 it says (although it's a different context):

  וְלֹ֥א תָח֖וֹס עֵינֶ֑ךָ נֶ֣פֶשׁ בְּנֶ֗פֶשׁ עַ֤יִן בְּעַ֙יִן֙ שֵׁ֣ן בְּשֵׁ֔ן יָ֥ד בְּיָ֖ד רֶ֥גֶל בְּרָֽגֶל׃ (ס)

  Nor must you show pity: life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.

Targum Onkelos translates the verse similar to how he did in Mishpatim:

  ולא תחוב עינך נפשא חלף נפשא עינא חלף עינך שנא חלף שנא ידא חלף ידא רגלא חלף רגלא

The verses in different contexts discuss the same body parts, yet in one place it says א תחת א, and in the other it says א בא. In light of Onkelos translating the ב prefix as תחת, why the inconsistency? Why not use a ב prefix in both places? Or תחת in both places?


texts: How frequently should Shatnez laboratories be checked?

texts:
Many cities have a laboratory where individuals can take their clothes to check if there is shatnez and if necessary to remove it.

Often these laboratories are under the supervision of the local Beis Din or Kashrus Authority.

Most activities to which Botei Din give approval are regularly inspected (e.g. butcher's shops).

According to Halacho, how frequently should these laboratories be checked for their ability to detect shatnez?


texts: Did Jethro convert? Before or after Matan Torah?

texts: Did Jethro convert? And, was it before or after the Torah was given?  I heard a few things this past shabbat, but I would like to see if we can compile all of the midrashic and aggadic opinions.


texts: Who laid the megalithic foundation stones under the wailing wall?

texts:
These stones under the Western Wall are of impeccable craftsmanship and required seemingly superhuman handling:

My thoughts run to:

Ezra-Nehemiah
Solomon-Hiram
Herod

Do we know?


texts: If a woman is using birth control pills (after consulting with a rabbi) with a longer-than-one-month cycle, when are her onot perisha? For example, suppose the woman becomes nidda every 3 or 4 months; does she still observe the onot perisha for the day of the month, or the 30 days? What other things must be considered in such a situation?


texts:
You can often see a rainbow in a spray of water such as from sprinkler irrigation. Is the brocha for a rainbow applicable in that case?

Also, does a rainbow that comes from a prism get a brocha too?


texts: Rabbi Schneur Zalman Schneerson founded Lubavitch Chassidus but what nusach did his father Boruch follow?


texts: 10 men for Chazarat Hashats, needs the Chazan himself to count?

texts:
A case: I am Chazan and finished the silent Shmona Esre, someone say me to begin the Chazara because there are already 9 who finished their Shmona Esre, but I don't believe him, I want to count by myself because I am worry to make the Chazara before the time.
When the Chazan finishes his silent Shmona Esre, he needs to check if 9 other men finished, and then he can start the Chazara. If someone says him that there are already 9, can he believe him. Apparently it is obvious.
But I ask myself, if one witness is believed for Isurim, by Svara when there is not Itchazek Isura, this is by Svara (see Yevamot 88a and Rashi). Because if one witness is not believed one cannot eat meals verified by someone else. When a man can check himself, the Svara is no more effective. So maybe he needs to check himself, So in a similar way, maybe that the Shats needs to count himself the 9 who finished the Shmona Esre. So what about one witness when one can check by himself, generally? And what about Chazarat Hashats?
I remember here some laws of Tefila.
Hilchot Tefila SA OC 124.6

כששליח ציבור חוזר התפלה הקהל יש להם לשתוק ולכוין לברכות שמברך החזן ולענות אמן ואם אין ט' מכוונים לברכותיו קרוב להיות ברכותיו לבטלה לכן כל אדם יעשה עצמו כאילו אין ט' זולתו ויכוין לברכת החזן
When the Shats prays the tefilla, the congregation, they need to be silent and to concentrate about the Berachot of the Chazan. If there are not 9 who concentrate about the Berachot, the Berachot are almost vain...


texts: Avinu Malkeinu - middle verses said out loud by Chazan

texts: Why do we repeat out loud the verses of Avinu Malkeinu - from Hachzireinu B'Teshuva until Kosveinu B'Sefer Slicha U'Mechila? Why only these verses? Why not others?


texts: Why is the Or Hachayim's yahrzeit in Luach Colel Chabad?

texts: The Luach Colel Chabad is a calendar published annually by Colel Chabad. It includes instructions for special prayers and Torah readings according to the Chabad custom. It also mentions red-letter days for Chabad, whether they affect the prayer service or no. Among these are the yahrzeits (anniversaries of death) of the Lubavitch chief rabbis and a few other rabbis important to Chabad. But not all rabbis or great people — not even arguably the greatest — are included. The yahrzeits of Moshe, Aharon, and the Ari, for example, are not mentioned. But the yahrzeit (Tamuz 15th) of Rabbi Chayim ben Atar, the Or Hachayim, is mentioned in the calendar (PDF). Why is it?


texts: What's the source for the Cheirim of York?

texts:
Regarding the massacre of the Jews which took place at Cliffords Tower in York, 1190. It is said that as a result of this incident, a cheirem was placed on York forbidding people to sleep there overnight.

Can anyone provide a source for this cheirem?
https://www.google.com/url?sa=t&source=web&rct=j&url=https://www.yorkcastle.com/media/mishpacha172.pdf&ved=2ahUKEwiR16z7lv_mAhWEq1kKHdBTBiIQFjAHegQIBxAB&usg=AOvVaw2u2IQFlXW0uIDRbnm6Hv8y


texts: What are the differences between the various Nuschaos in Sefiras Haomer (e.g. Ashkenaz says this, Sefard says that...)?


texts: Are non-Jews allowed to recite a whole Jewish Prayer?

texts:
In Judaism, Gentiles are generally forbidden to study Torah devotedly. But are they allowed to recite a whole Jewish prayer, like the morning or the evening prayer?

I was juggling some ideas but couldn't arrive at anything specific about all of the following aspects:

Reciting numerous Na"ch passages, like Pesukei Dezimrah
Reciting numerous Torah passages, like "Shemah Israel"
Reciting Blessings - pronouncing the Holy Name
Reciting Amidah
Reading Kaddish


texts: Why announce Mashiv Haruach and not Vtein Tal?

texts:
When we start saying mashiv haruach there is an important requirement of announcing the liturgical change. If one does not hear the announcement, one does not say mashiv until the community would have heard it (this presents the relevant halachos). Also according to the linked Mishna Berura, if one makes a mistake, one does not repeat.

But when we change to vtein Tal, there is no such mention in halacha of a public declaration even though the obligation is seemingly stronger (in that one who misses it DOES repeat - here, second paragraph). I am not sure if my question is why there is an announcement at mashiv haru'ach or why there is none by vtein tal, but it probably includes "why are the two treated differently in terms of public announcement?"

P.S. This question, though I came up with it this morning, is strikingly similar to an older, unanswered, and better-worded question posted by Akiva Miller to the Avodah email list.


texts: Removing dead fish from fish tank on shabbas

texts: If one has a fish tank with many fish, and one of the fish happens to die on shabbas, can one remove the dead fish if the chances are significantly high that other fish in the tank will die because of the dead fish?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is describing someone’s appearance loshon hara?

texts: Is describing how someone looks loshon hara if the attributes are commonly perceived as negative?


texts: Siding with your father in an argument between parents

texts:
According to the laws of respecting your parents, a child may not tell his parent that he/she is wrong. (Shulchan Aruch, Yoreh De'ah 240:2)

Now, if both father and mother are arguing about something and the child feels that he has some insight in the matter, may he weigh in and help his father win the argument?

What about vice versa?


texts: Who divided the Sefer Tehillim into daily sections (both day of week and day of month)?


texts:
I know there is some discussion in space/planets..

How would you keep shabbos in space?

The Rabbi I asked this shabbat pretty much said the same thing; and you go by Jerusalem time when in doubt.

However, afterwards I was thinking about the laws of relativity and space-time. So based on our current understanding of relativity.. time and space are not always "static".

Example being the faster you move in space the slower time goes.

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

So if we start cruising off to other planets are very high speeds, time would "move slower".. and 25 earth-hours will not equal 25 hours in your spacecraft or whatever it may be.

So how long does shabbat last in space at "warp" speed?

Maybe I watch too much sci-fi.. thanks in advance.


texts: Why is Bil'am not surprised that his mule is talking to him?

texts: During the scene in parshat Balak, it says that "God opened the mule's mouth" and it asked Bil'am why he hit him. Bil'am answers the donkey. It seems that he is not surprised at all that the donkey is even asking him this question or talking to him! Did Bilam understand this was some miracle and that this could happen, somehow? What's going on that Bil'am doesn't even seem surprised at what's happening?


texts:
Where does the funeral tradition of burial within 24 hours originate? A Google search result pointed me towards this passage from the Torah as being the reason:

Deuteronomy 21:22-23

  And if a man have committed a sin worthy of death, and he be put to death, and thou hang him on a tree; his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance.

As you can see, when looking up the referenced passage and seeing the additional context it makes no sense.

I always understood it to stem from living in a hot country where bodies would decompose if left for too long. However, if it's just a tradition, you'd expect it to not remain any more due to modern cryogenics and the likelihood of family having to travel long distances in order to attend.

Where did it come from and why is it still prevalent today?


texts: How many messianic prophecies in the Tanach?

texts:
Xtians make the bold claim that their j-sus fulfilled over 300 prophecies from the Hebrew Scriptures. Most of them are either verses taken out of context, mistranslations of Hebrew, some remote resemblance to j-sus, or just complete fabrications.

My question is how many actual messianic prophecies are there in the Tanach? If a verse promises more than one thing and it pertains to Mashiach, it’s more than one prophecy as pertains to this question.


texts: removing a dislocated hair out of one's beard on shabbat

texts:
Is there any prohibition to remove a disconnected beard hair from a beard on Shabbat? In order to remove the hair you still may have to move away other parts of the beard to get to the hair in question.

At first I thought that this might be Borrer (that is, the melacha (forbidden 'labor') of selection), but I'm not too sure that we could call connected hair and disconnected hair a taarovet (mixture)... or could we?

Also, any problems other than borrer?


texts: Why does the Chumash wait until Mattos to discuss the laws of Kashering vessels?

texts:
The main place the Chumash discusses laws of Kashering is after the war with Midian. One of the explanations I've seen is that this was the first battle where they captured items from a country which was not part of the future Israel (and one is allowed to eat not-Kosher food during the conquest of Israel).

But what about cooking items taken from the Egypt? And even if you'll answer that the Jews kept kosher in Egypt, (in addition to the meat vessels which became not Kosher after receiving the Torah) what about the looted cooking utensils which we looted from Egypt?


texts: What do the words 'Hinei Makom Iti' mean if Makom is also a title for G-d?

texts:
In Shemot 33:21 HaShem utters the words: 'הִנֵּה מָקוֹם אִתִּי'. I noticed HaShem uses the word 'makom', which reminded me of another teaching in which the word Makom is considered to be some sort of title for G-d. For example mitzvot such as shabat and kashrut, which do not directly involve other people, are known as mitzvot bein adam v'makom, 'mitzvot between people and G-d'.  A traditional way of comforting mourners is to say HaMakom yenachem otcha, 'May The Place (G-d) comfort you'.

So here's my question: If the word Makom is often taken to mean or refer to G-d, then what is HaShem saying here to Moshe?


texts:
It seems like fast (with the exception of Tisha B'av and Yom Kippur) is a time bound Mitzva. I exclude Yom Kippur and Tisha B'av because they are all day fasts, so they don't seem to be just time bound Mitzvos.

What makes women obligated to fast on Tzom Gedalia, Asara B'Teves, Taanis Esther, and Shiva Aser B'Tammuz? They are only day time fasts. Why are more obligated in these fasts than say, the Mitzva of Tzitzis? They are both time bound, just day time Mitzvos.


texts: How long does it take for a Reshus HaRabbim to lose its status?

texts:
If a street typically had 600,000 people travelling on that every day and then for a time period that number dropped, how long would it take for that to make the street no longer a Reshus Harabbim?

For example (this is purely hypothetical. I haven't actually looked into the statistics at all), if Ocean Parkway was a Reshus Harabbim by virtue of having 600,000 people travelling on it every day, and then due to orders to suspend non-essential travel and work because of COVID-19 that number temporarily dropped to 300,000, would it become a Carmelis, which would mean that the Eruv could become valid? How many weeks in a row would it need to have less than 600,000 people travelling on it to go down a level?

I'm assuming that if there was construction and for one week there were less than 600,000 people travelling on it that wouldn't be enough to make it lose it's status of a Reshus Harabbim, but I don't even know if that's true.

Any sources would be appreciated. Thanks.


texts:
Shalom u bracha. Does anybody know the source of a midrash that says that Pharaoh (and everybody) finds Sarah really beautiful even at her 80's because Avraham gave her so much confidence by repeating her all the time how beautiful she was: so she really trust it and she "transmitted" that confidence to the world indeed.
(I found this comment in a Harold Kushner's book he just quotes: "It is written in the Midrash". It is very interesting what he says I just wanted to make it kosher and add the source)


texts: Saying tachanun when the tzibbur doesn't

texts: If one is davening at a minyan where they don't say tachanun, for reasons that the individual does not feel tachanun should be skipped for, should they say tachanun or skip it?  If they should say it, should they leave the room to do so or should they say it in place?  Is there any way to permit the person to say it later?


texts: What do these vowels around G-ds name mean?


texts: Nature of Prohibition on Banned Jewish/Torah Books

texts:
In the last decade there have been quite a few bans (cherem) on books published for the Orthodox Jew. Usually these bans are put in place by Israeli Charedi Rabbis. To my knowledge most of these bans are either due to the author not adhering to the banning rabbis' view of Chazal's knowledge of science or due to the stories told about famous rabbinic personalities.

My question is as follows: when a ban is placed on a book does it become "assur" (forbidden) to read/own that book? If so, what is the nature of the issur? (i.e. what is the issur exactly?)


texts: profit vs loss - preventing one from making profit equals gezel?

texts:
so I visited webpage with AdBlock ON, and this is what appeared on my screen

So I am asking, not making a profit equals gezel?


texts:
I work for a publicly-owned company, and I have reason to believe that the majority of the shares of this company are owned by Jews.  In the office there are snacks that are available for employees to take.  Am I allowed to eat the chametz snacks that were owned during Pesach by this company?

Addendum:
Someone suggested another part to this question.  For many companies, there are different types of shares which confer different voting rights.  So what if Jews have a majority of the voting rights in a company, but not the majority of the financial stake.  Or vice versa?  Which aspect of ownership is more relevant here?


texts:
The prayer "Sim Shalom", recited at the end of the morning Amidah, first says:

  שִׂים שָׁלוֹם טוֹבָה וּבְרָכָה חֵן וָחֶֽסֶד וְרַחֲמִים עָלֵֽינוּ -- Grant peace, goodness and blessing, grace, lovingkindness and mercy to us...

Then adds:

  תּוֹרַת חַיִּים וְאַֽהֲבַת חֶֽסֶד וּצְדָקָה וּבְרָכָה וְרַחֲמִים וְחַיִּים וְשָׁלוֹם׃ -- [You have given us] the Torah of life, and love of kindness, and righteousness and blessing and mercy and life and peace...

"Goodness" and "grace" are mentioned only in the first; "life" and "righteousness" only in the second.  Why?  We certainly wish to ask God for "life" and "righteousness" as well; and I am sure the Torah is considered to also teach "goodness" and "grace".

And note that "shalom" is first in the first line and last in the second.  Why?

(Just poetry, forget it?)


texts: Do we know the Chofetz Chaim's minhag with respect to Tefillin (i.e., how did he wrap the Tefillin around his arm and hand)?  Or if there was a minhag generally in the Radun Yeshiva?


texts: Why has it become common to say a drasha in a mourner's home?

texts:
If I understand the top of Mo'ed Kattan 23a correctly, it says that one should not say aggadah in a mourner's home. (The phrasing immediately after says that they did this after Rav Chananiah ben Gamliel's death. However, I understand that this was an exception and not another opinion that everyone may do so.)

I have seen in almost every moruner's home during shiva that the rav or someone else recites a mishnah or some other halacha between mincha & Ma'aric in teh mourner's home. If it is, in fact, halacha that one may not recite Aggadah (I assume Divrei Torah is the same idea) in a mourner's home, how are they allowed to do this?


texts: "God is Fire": Trying to Source an Analogy for Prayer

texts:
I remember reading once a very clever analogy, which I was sure that I had found in the writings of Yeshayahu Leibowitz (who sourced it, from memory, in the writings of the Rav, R' Yosef Ber Soloveitchik, who himself sourced it in the Rambam), but I can no longer locate it at all. In essence, the analogy stated that God is like fire. Different objects, when dropped into the fire, react differently. Some become hard. Some become soft. Some let off smoke. Some change their hue. Some make a noise. Some might explode. But while all of these different reactions can be found, at no stage is the fire anything other than a fire; the difference in responses to it is to be found in the different objects that come into contact with it.

So too, the analogy concluded, when it comes to our relationship with God. When we pray, we change ourselves in order that God might interact more favourably with us. We do not hope for God to change in any way, but for ourselves to change instead. God's influence upon the world is constant and unchanging; it is we who are in flux.

Does this analogy sound familiar to anybody? If you can direct me to a printed source (be it in the writings of the Rav, or Prof. Leibowitz, or whomever it was who came up with this), I would be much obliged.


texts: Is Vidui before a Talmid Chacham permitted? (based on Breslov/Likutei Mohoran)

texts:
In Likutei Mohoran Torah 4, it explains about the process of confession before a Talmid Chacham and how that it a significant process. How does that fit in with what is recorded in the Talmud/Rambam that acknowledging one's sins against Hashem to others is forbidden/detestable?

Thanks

Berachos 34b

  ואמר רב כהנא חציף עלי מאן דמפרש חטאיה שנאמר (תהלים לב, א) אשרי נשוי פשע כסוי חטאה

Rambam H' Teshuva 2:5

  וְשֶׁבַח גָּדוֹל לַשָּׁב שֶׁיִּתְוַדֶּה בָּרַבִּים וְיוֹדִיעַ פְּשָׁעָיו לָהֶם וּמְגַלֶּה עֲבֵרוֹת שֶׁבֵּינוֹ לְבֵין חֲבֵרוֹ לַאֲחֵרִים וְאוֹמֵר לָהֶם אָמְנָם חָטָאתִי לִפְלוֹנִי וְעָשִׂיתִי לוֹ כָּךְ וְכָךְ וַהֲרֵינִי הַיּוֹם שָׁב וּמִתְנַחֵם. וְכָל הַמִּתְגָּאֶה וְאֵינוֹ מוֹדִיעַ אֶלָּא מְכַסֶּה פְּשָׁעָיו אֵין תְּשׁוּבָתוֹ גְּמוּרָה שֶׁנֶּאֱמַר (משלי כח יג) "מְכַסֶּה פְשָׁעָיו לֹא יַצְלִיחַ". בַּמֶּה דְּבָרִים אֲמוּרִים בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַחֲבֵרוֹ אֲבָל בַּעֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם אֵינוֹ צָרִיךְ לְפַרְסֵם עַצְמוֹ וְעַזּוּת פָּנִים הִיא לוֹ אִם גִּלָּם. אֶלָּא שָׁב לִפְנֵי הָאֵל בָּרוּךְ הוּא וּפוֹרֵט חֲטָאָיו לְפָנָיו וּמִתְוַדֶּה עֲלֵיהֶם לִפְנֵי רַבִּים סְתָם. וְטוֹבָה הִיא לוֹ שֶׁלֹּא נִתְגַּלָּה עֲוֹנוֹ שֶׁנֶּאֱמַר (תהילים לב א) "אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה":


texts: What does the term "glatt kosher" mean, today?

texts:
A mashgiach explained to me that the term "glatt kosher" means that the lungs of cattle and sheep (the 2 main kosher animals sold in U.S.) are smooth and do not have air pockets.

I hope that I have understood this definition, correctly.

Yet, even with the mashgiach's explanation, I'm confused. I see the term "glatt kosher" placed on poultry, dairy, and produce. The mashgiach explained that glatt applies ONLY to animals (in addition to beef and lamb, I assume it would apply to goats, deer, giraffe (debatable if it's kosher, anyway, from what I heard.)

So, has the definition of "glatt kosher" changed, in some way? What does it mean, now? If it has changed, when and why did this (re)definition occur? If so, is glatt kosher produce or poultry, e.g. different in any way than non-glatt produce?


texts: I have been davening from my ipad using a pdf copy of a siddur I downloaded. However, I wanted to know if this is a suitable alternative for those times when the use of electronic devices is permissible. Does this present any halacha violation?


texts: In the Miqraot Gedolot, an index exists called Toldot uVeit Aharon. It lists "every" passage in the early rabbinic literature that references every individual passuk, and is extremely useful. Another, more fuller, version of the same is the three-volume Torah haKetuvah vehaMesorah. Does anybody know if a similar index exists for the Mishna? I would love to be able to know where any individual mishna is referenced throughout the Bavli and the Yerushalmi.


texts: What constitutes "מאכיל ומשקה מלביש ומכסה מכניס ומוציא" in honoring parents?

texts:
Here's the source (Kiddushin 31b and Shu"A).

Comparing to Shabbos, for example, the 39 Melachot are extensively detailed and each spans tens of pages. However, for those 6 "Melachot" of Kibud Av, there are no details I could find. Both Rambam and Shu"A just recite this phrase in whole without elaborating.

While "מאכיל ומשקה ומלביש" are a bit more common, what constitutes the Melachah of מכסה, מכניס and מוציא?
Where can I find specifications of each one of the 6 actions mentioned?


texts: How can we bring moshiach if no prior generation could?

texts: Considering that we know that each subsequent generation is less righteous than the previous generation — a phenomena known as yeridos ha'doros — how can our generation bring the moshiach if no previous generation could?


texts: Are the names Akiva and Ya'akov related?


texts: Why is it that the Torah only mentions the non-kosher birds (24 of them), but doesnt mention their simanim, While by the kosher animals the Torah does mention simanim and which specific animals are kosher? Why leave out the simonim for birds altogether?


texts: בָּא אֵלַי הַפָּלִיט מִירוּשָׁלַ‍ִם ... How late was he?

texts:
In Yechezkel 33:21:

  וַיְהִי בִּשְׁתֵּי עֶשְׂרֵה שָׁנָה בָּעֲשִׂרִי בַּחֲמִשָּׁה לַחֹדֶשׁ לְגָלוּתֵנוּ בָּא אֵלַי הַפָּלִיט מִירוּשָׁלַ‍ִם לֵאמֹר הֻכְּתָה הָעִיר

That is, on the Fifth of Teves of the twelfth year of Yechezkel's (Yehoyachin's) exile, the messenger came to Yechezkel, telling him of the destruction of Jerusalem.

Radak is puzzled:

  מ"מ יש לתמוה איך לא הגיע השמועה עד חמשה חדשים מן החורבן

Abarbanel as well:

  הנה העיר הוכתה בחדש החמישי שהוא חודש אב בתשיעי ובעשירי בו ואיך יתכן שלא שמעו בבבל ראש מלכות נבוכד נצר הצלחתו ונצחונו עד החדש העשירי מהשנה האחרת שהוא זמן חמשה חדשים בקירוב כי הנה מירושלם עד בבל ילכו צירים רצים בחדש ימים ובפחות מזה להגיד בשורה טובה לכשדיים כזאת ואיך נתעכבה חמשה חדשים

So Radak gives an answer that maybe the army with the exiles took a detour through another country to capture it before heading back to Bavel. Abarbanel gives his answer that the months are counted "לְגָלוּתֵנוּ", which was in Kislev, so it really was only a month after the churban.

But wait a second...Five months? Nevuchadnezzar destroyed Jerusalem in the eleventh year of Tzidkiyahu's reign, which would be the eleventh year of Yehoyachin's exile. If so, then this episode, which is "בִּשְׁתֵּי עֶשְׂרֵה שָׁנָה ... לְגָלוּתֵנוּ" is actually seventeen months after the destruction of Jerusalem, in which case Abarbanel's answer won't work and Radak's is extremely far-fetched.

The question is: How is my timeline off and really the messenger was just five months late, like Radak concludes and like Abarbanel originally assumes. [And according to Abarbanel's conclusion, why was the messenger just one month late and not thirteen?] And if my timeline is not off, how do we answer the question of why the messenger came 17 months later?


texts: Are there any recorded (recorded, perhaps, in responsa) instances of a failed sale of chametz (e.g., the gentile refused to buy the stuff and another couldn't be found, or the rabbi forgot to do it), in modern times (i.e., in a case that a whole community, and not just an individual tavernkeeper, was relying on the sale)? What was done about it?


texts: Looking for a definition of oneg Shabbos

texts: Yeshaya 58:13 states that Shabbat is called oneg (delight). I have seen several different items described as oneg shabbos including taking a nap, marital relations, enjoying food at the shabbat meals and refraining from work. I would like to know if oneg simply means anything that a person enjoys in which case, for example, reading a book could be oneg shabbos. Or, if there are any halachic criteria for this concept.


texts:
I'm starting to become a little more serious about my Torah learning and wondering what age-old path of Torah study Jews have followed. How do I balance learning Tanach, Gemara, developing a deep ideological/meta-halacha understanding, learning the practical halachot from Shulchan Aruch?

Now with a deep desire to grow
I'm wondering which areas to focus on? What is the general guiding philosophy we have for directing Torah learning.

I'm not talking about which Yeshiva to go to – rather how to learn independently.

I'm right now 16 and have been going to a modern orthodox Yeshiva my entire life – just to give you an idea of my background.


texts:
Who knows two hundred seventy-six?
?ששה ושבעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 276.
Lazy gematria is "skin."
Check out mi-yodeya-series for the previous two hundred seventy-five entries in this ongoing series.


texts: If Tefillat Tal or Geshem was omitted, should Musaph be repeated?

texts:
One year, during hashkama minyan in my shul, the chazan forgot to say Tal as part of Musaph on the 1st day of Pesach. The shul davens nusach Ashkenaz, and the chazzan did not say Mashiv Haru'ach in his repetition.

No one in the minyan noticed anything until after davening was over. During kiddush, I told the chazan that he forgot to say Tal.

I assume that if davening has concluded, one need not say Tal at all, as it is not a mandatory part of davening as it is piyutim. But, I'm curious if the chazzan had remembered at any time during the repetition of Musaph, should he have inserted Tal there, go back to the beginning of Musaf, or just ignore it and continue Musaph?

Another option - Can Tal be said at any time during the day? For example, can it be included in Mincha?

My question would apply to Tefillat Geshem as well. I'd imagine the rules would be the same.


texts: I have read in Rabbi Hertzel Hillel Yitzchak's book Tzel Heharim: Tzitzit that it is permissable for a chazzan to wear a tallis at night (see page 60 of that book) provided that he does not have an outer garment over his shirt. He does give some references for saying this but these (Halachah Berura Vol 1 18.3 and Tzitzit halacha pesukah 18.11) are unclear/unknown to me. can someone expand on the basis for permitting a chazzan to wear a tallis at night. Thanks


texts: What happened to the Aseres HaShevatim? Where are they now? Are they in 10 different locations? Do they still know they are Jewish?


texts: Is there a book that cross-references where the names of animals are mentioned in Tana"ch?

texts: I was impressed with the Jerusalem Biblical Zoo, as it had a verse that mentioned the name of the animal. Is there a book that simulates this idea, i.e. a book that quotes the verse of all the different animals mentioned somewhere in Tana"ch?


texts:
Does anyone know of a siddur that has in it the Edah HaChareidi kinnos on Yom Ho'atzmo'us?
(I do not actually support the recital of this, however I am interested to see such a siddur and what the kinnos actually contain)


texts: Tehilim HaChida - in the order of the Aleph Bais

texts: I recently came across the Tehilim HaChida which is the entire Tehilim with the Pesukim rearranged in the order of the Aleph Bais by first letter. From the introduction it seems like it is a special way to pray for someone who is sick or for other issues. Is this practiced anywhere in current times? If not why not?


texts: Why did Leah give Zilpah to bear children?

texts: I understand that Rochel saw she was not bearing children so she gave her maidservant Bilhah to Yakov but Leah was able to bear children. True the verse says she stopped from bearing children but what was the rush to more children? Shouldn't she have waited until her sister had a child first? What was the need to give Zilpah to Yakov specifically at that time?


texts:
I would like to ask if these two shavers are kosher

amazon.com/dp/B00JWP8F3I

amazon.com/dp/B07XD5T8MN


texts: A Rebbi told us in the name of the Vilna Gaon that we have two ears and one mouth because we should spend more time listening than talking. (Sounds like Epictetus', "We have two ears and one mouth so we can listen twice as much as we speak") Where is this Gra located?


texts: Looking for tzaddikim who didn't disintegrate after burial

texts: Can someone lead me to some true/verified stories of tzadikim who were unearthed from their place of burial and were found to be completely intact?


texts:
Some opinion say that Hashem created the world to bestow goodness on man (and couldn't just place him in the Garden of Eden because it would be "bread of shame" - that man would get things for free).

According to those opinions, why didn't Hashem just create man in such a way that "bread of shame" isn't shameful?

As man's nature is also a creation, the concept of "Nehema Dechisufa" is also a creation. Hashem could have created man, placed him in Gan Eden, not have him work, and make his nature in such a way that "free bread" is not shameful. So why place man in this world?


texts: Is there a machine-readable Sefer Torah or Chumash? Machine-readable meaning formatted as to be understood by a computer program. Despite the phrase, this is different from a Torah simply stored in some sort of electronic medium which though it can be read by a machine/program cannot be parsed meaningfully(understood). E.g. Wikidata is a machine-readable Wikipedia?


texts:
Looking for a common denominator for all mentioned cases of tumah, trying to find something that would bind them together, I found that a thematic denominator is death (or loss of life, diminution of life actual or potential, they sensitize us to life, death, or maybe better mortality/physicality), and in order to remove the state of tumah water seems to be the key.

Are there more common denominators between all of these cases? And if we consider the state of taharah to be its opposite then what is the common denominator between the cases we consider something or someone to be in a state of taharah? And why does water helps to transform tumah in a non-tumah state if it’s not considered to be something physical?


texts: How did the 2 spies which Yehoshua sent have authority to save Rachav and family

texts:
Devarim 20:16 reads:

  טז. רַק מֵעָרֵי הָעַמִּים הָאֵלֶּה אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ
  נַחֲלָה לֹא תְחַיֶּה כָּל נְשָׁמָה׃

  However, of these peoples' cities, which the Lord, your God, gives you
  as an inheritance, you shall not allow any soul to live.

Yet we see in Yehoshua 2:14-19 that the spies promised to save Rachav and her family.

How did they have authority to promise this?


texts: Reconciling "פותח את ידך" and knowing people are starving?

texts:
Tehillim 145:16 (Sefaria's translation):

  פּוֹתֵחַ אֶת־יָדֶךָ וּמַשְׂבִּיעַ לְכָל־חַי רָצוֹן׃

  You give it (the food mentioned in the previous pasuk) openhandedly, feeding every creature to its heart’s content.

Maybe in David HaMelech's time (when he said this Tehillim) all people and animals were שבעים according to their רצון, however, nowadays we know there are starving people and even if people are not starving they are not 'being fed to their heart's content'.

If so, how can I honestly recite this verse and mean it?


texts: How should one deal with chapped lips on shabbos? Is it considered refuah?


texts: Why is hatafas dam bris necessary for conversion for someone who already has a bris milah?

texts:
In a case when a non-Jew wishes to convert to Judaism but already has a bris milah, a procedure or process known as "hatafas dam bris" is made. That's where a small needle is put in the place of the bris and a small amount of blood is drawn out.

What is the source for this? What is the purpose of this? And why is it done?


texts: Explain the use of the chazzan to end paragraphs

texts:
My understanding of the "history" of the shaliach tzibbur (shat"z) is that few people could read or pronounce Hebrew, and, there were few siddurim printed. Thus, the use of an "expert" to represent the congregation in prayers. I gather that the primary usage of the chazzan was for the amidah as we still have the repetition of the amidah, now, even though we also have an individual, silent one.

I assume that other parts of the prayer service such as Psukei Dezimra / the blessing before and after shema, etc. were all done by the chazzan, originally, and aloud, assuming that few spoke Hebrew (I'm uncertain about the verses of Shema, itself, as I don't think the shat"z can fulfill another's obligation to recite Shema.)

Now, that much of the prayers are recited silently, Since when has the chazzan been used as a means of reciting the end of each Psalm, paragraph? What is the purpose for this? Why can't, say, everyone recite silently Psukei Dezimra or the Shema blessings silently and the chazzan should do aloud only Amidah and Kaddish?

Notes:

I have seen in many Hassidic shuls (shtiebles) that the shat"z doesn't go to the amud until Yishtabach, so, in fact, Psukei Dezimra is recited "silently". This isn't a universal method, though. Many shuls havethe shat"z recite the end of each paragraph
I assume that the reason fro having the shat"z recite the Shema blessings aloud is so that the congregation can answer Amen. Is that the only reason?

Please correct me and / or edit any incorrect assumptions that I've made.


texts:
During aseres yemei tshuva the Shulchan Aruch writes that one should not eat pas akum(palter).

Does one have to say bli neder to take this chumrah on,or since it is a halacha no bli neder is necessary and once aseres yemei tshuvah is over one can drop this chumrah?


texts:
I have noticed in some siddurim that there are pesukim interspersed before kaddish and between sections from תתקבַל onwards. For those unaware of this practice, it may be found on pg. 58 of this edition of the Siddur Sefat Emet printed for the French community.

While I have heard that these additions post-date the Rishonim, I have heard this without a source. What is the source of these additions?


texts: Star of david with cross in middle? Okay to have (tattoo Question)

texts:
firstly I understand that tattoos are forbidden in many ways, I am not Jewish, however I come from a christian family whom down the line there are Jewish members down the line.

long story short I also follow a football team that has a massive Jewish connection, And due to family teaching such as my mother showing the importance of Christians showing solidarity towards the Jewish faith. Would it be offensive to a Jewish person to get such a tattoo (star of david with cross). It would be pretty small on my arm I already have a memorial to my grandparents which is in Hebrew (correct translation lol).

Thank you for any input on this matter.

have a nice day/night


texts:
I was wondering:

1a) Does halacha ever allow for someone to be punished by people (be'yedei adam) for a thought the person had? (I'm not sure how beis din or whoever would know about the person's thought, but I'm asking anyways).

1b) (a bit of a nuanced question) If the answer to 1a is no: is that because the Torah essentially does not allow for it or is it a pragmatic issue (e.g. not knowing or being able to prove that a person had a certain thought) but  would that it were that we could get around the pragmatic issues a beis din would punish?

2) Can a person be punished by God (be'yedei shamayim) for a thought the person had even (if no action was performed)?


texts: What are the 3 things Rabeinu Gershom banned?

texts: I've heard that Rabeinu Gershom (a 10th-11th century scholar) banned 3 things, and I know one of them is polygamy. Does anyone know what the other two are?