texts: How could we bring korban pesach in egypt if it was served as a deity?

texts:
It says Shemos 8,22:

הֵ֣ן נִזְבַּ֞ח אֶת־תּֽוֹעֲבַ֥ת מִצְרַ֛יִם לְעֵֽינֵיהֶ֖ם וְלֹ֥א יִסְקְלֻֽנוּ׃ (...)
"(...) If we sacrifice the god of the the Egyptians won't they stone us?" (Translation based on Rashi and Onklus)

Rashi on Vayikra 1,2 - with regards to what qualifies as a korban that one can bring - quoting Sifri says:

מן הבקר" - להוציא את הנעבד" -"from the cattle" to exclude a worshipped animal.

How could they sacrifice korban pesach in Egypt if it was served as a deity? Was there an exemption here to bring a worshipped animal or am I misunderstanding the Parsha? please answer with sources.


texts: why are there so few great gedolim today

texts:
Given that there are far more people learning torah full time today than the past few centuries, why are there so few Gedolim coming out of the yeshivot compared to previous generations? (By "Gedolim" I refer to torah scholars who know the shas and poskim in depth and have it at their fingertips. Many of them also had ruach hakodesh and powers to "change things" with their berachas, as can be seen for example from reading artscroll biographies of them or from numerous first hand accounts of people involved.)

I once heard from Rabbi Nachman Bulman zt'l "when I was a boy in NYC, in every shietble you went to there were baal batim that were great lamdanim in kol shas kulo" (i.e. great talmudic scholars everywhere). What is going on here?

Please provide a source and no lashon hara.


texts: Why does the posuk emphasise that Lavan was Ya’akov’s uncle?

texts:
It says in Bereishis 29:10:

וַיְהִ֡י כַּֽאֲשֶׁר֩ רָאָ֨ה יַֽעֲקֹ֜ב אֶת־רָחֵ֗ל בַּת־לָבָן֙ אֲחִ֣י אִמּ֔וֹ וְאֶת־צֹ֥אן לָבָ֖ן אֲחִ֣י אִמּ֑וֹ וַיִּגַּ֣שׁ יַֽעֲקֹ֗ב וַיָּ֤גֶל אֶת־הָאֶ֨בֶן֙ מֵעַל֙ פִּ֣י הַבְּאֵ֔ר וַיַּ֕שְׁקְ אֶת־צֹ֥אן לָבָ֖ן אֲחִ֥י אִמּֽוֹ׃
And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother.

Why does the pasuk go out of the way to mention that he saw the sheep of “his mother’s brother” twice. Why is this detail necessary at all in the pasuk, let alone mention it twice?


texts: When did the practice of doing Kiddushin followed immediately by Nisuin begin?

texts:
not really related to: "Why in olden days was there a long break between Kiddushin & Nisuin?"

In the times of the Talmud (Ketubot 57a) there was usually a significant amount of time between kiddushin/erusin (betrothal) and nisuin (marriage).

However ever since the Middle Ages (source) the practice has been to do the kiddushin and nisuin one after the other under the chuppah.

When did this practice of doing Kiddushin followed immediately by Nisuin begin?
Do we have any teshuvos or documentation from the Rishonim as to when exactly and why this practice began?


texts:
Does anyone know of a definitive credible source about voice activated devices on Shabbat?

Alexa has made life so much easier as my elderly mother can just use her voice to contact us.  We have made it so each room in her home is covered by an Alexa device because of this.  It necessitates at least one of us carrying a cell phone, but we do not have to answer the phone on Shabbat as the ringtone alone tells us it is mum.

Does anyone know of a credible source that discusses voice activated devices and Alexa in particular?  I am not concerned about Alexa being used to turn on an oven or other device.   The only device that responds to Alexa in her home is the locks on her front door.

What I am concerned with is that the device is constantly listening.   Does this mean on Shabbat that those of us that do not need her for medical reasons need to be silent in their home on Shabbos?


texts:
The Megillah states that Haman gave 10,000 Talents of silver to King Achasverous.

What is the value of a talent of silver in their age and the value now?


texts:
On my way in to shul, I was stopped by the rabbi. He told me that so-and-so was unavoidably detained and would not be able to say kaddish for his father-in-law. He gave me the deceased's name and asked me to "have him in mind." I said "yes" reflexively and went in to shul.

There are many situations where we talk about having someone or something in mind. Someone else makes a bracha and "has me in mind" and I have in mind to be yotzei. I make a bracha on one thing but have something else "in mind" as well. We can learn "for" someone and have that person in mind.

But how exactly do we do that? When I was saying kaddish, was I supposed to think of the name I was given while saying the words? For every kaddish? For the duration of the kaddish or just at certain points? I don't usually think of my father's name while I am saying kaddish so am I doing something wrong?

The same holds for other cases of "having in mind" - do I have to be thinking actively and "linguistically" [I am aware that he is saying the bracha and I intend for him to help me fulfill my obligation] or do I just listen with awareness and that's enough? Do I have to time my declaration or maintain it in mind the entire time?

This might overlap with the notion of having kavannah in any mitzvah situation, but for there to be any kavannah, does one need to formulate a specific statement? Is there a threshold of awareness?


texts: What was G-d's plan in having 20 wicked generations before Abraham?

texts:
I'm trying to understand G-d's plan for creating wicked and sinful humans, waiting for 1600 years/10 generations for them to sin, wiping them out completely, then waiting for another 400 years for the other 10 generations to sin until Abraham (us, the Jews) appears on the scene and starts occupying himself with what the initial purpose of the creation was - studying Torah and keeping its laws.

Our Midrashim keep insisting on the fact that the Jews were the ultimate goal of the Creation:

"ישראל עלו במחשבה תחילה"
"בראשית: בשביל ישראל שנקראו ראשית"
"הסתכל באורייתא וברא עלמא"

and many similar.

So, 2000 years - 1/3rd of the existence of the world was wasted on sinners, WHY?


texts: Dayanus taught at the 770 Central Yeshiva

texts: Does anyone know what the Dayanus curriculum is taught at the 770 central Yeshiva today?


texts: punctuation of ledor vador in Modim prayer of the Amida

texts:
מוֹדִים אֲנַֽחְנוּ לָךְ, שָׁאַתָּה הוּא, יְיָ אֱלֹהֵֽינוּ וֵאלֹהֵי אֲבוֹתֵֽינוּ, לְעוֹלָם וָעֶד, צוּרֵֽנוּ צוּר חַיֵּֽינוּ, מָגֵן יִשְׁעֵֽנוּ, אַתָּה הוּא לְדוֹר וָדוֹר, נֽוֹדֶה לְּךָ וּנְסַפֵּר תְּהִלָּתֶֽךָ, עַל חַיֵּֽינוּ הַמְּסוּרִים בְּיָדֶֽךָ, וְעַל נִשְׁמוֹתֵֽינוּ הַפְּקוּדוֹת לָךְ, וְעַל נִסֶּֽיךָ שֶׁבְּכָל יוֹם עִמָּֽנוּ, וְעַל נִפְלְאוֹתֶֽיךָ וְטוֹבוֹתֶֽיךָ שֶׁבְּכָל עֵת, עֶֽרֶב וָבֹֽקֶר וְצָהֳרָֽיִם, הַטּוֹב, כִּי לֹא כָלוּ רַחֲמֶֽיךָ, וְהַמְרַחֵם, כִּי לֹא תַֽמּוּ חֲסָדֶֽיךָ, כִּי מֵעוֹלָם קִוִּֽינוּ לָךְ

Some prayer books I have seen put a comma before "LeDor Vador", implying it is the start of the next statement while others put a comma after, implying it is the end of the previous statement.

which one is correct?


texts: Any good sources for Ashkenazi prayer modes and melodies for the whole year?

texts:
Anyone know of any good sources for Ashkenazi prayer modes and melodies for the whole year?  I'm looking for traditional Ashkenazi nusach, but perhaps not embellished like concert chazzanut.  A good book recommendation is great, as are recordings; if you know of good online resources (I know Virtual Cantor, Siddur Audio, and the rest of the sites at Offtonic), those are great too.

Specifically, I'm looking for older-style nusach from the middle of the last century, rather than the simplified nusach used by laypeople today.  One thing I'm specifically looking for is the traditional melody for Tisha B'Av maariv, which I've heard of and seen quoted but have never heard from a cantor.  P'sukei D'zimrah also has a major mode nusach on Shabbat that I've only heard once, but apparently that's the traditional way.

Thank you very much!


texts: May one use a computer script or robot to do something specifically on Shabbos/Yom Tov?

texts:
May one run a program or machine that will operate on Shabbos, either by setting a timer to activate once Shabbos has started, or by leaving it running continually? What if the action is one that is only meaningful on Shabbos (i.e., it couldn't be accomplished on any day other than Shabbos?)
If yes, could one then benefit from that operation on Shabbos, e.g. a coffee-maker or a Roomba?

I read this response (update: the link is dead, but the suggestion was to write a script to visit SE on Shabbos in order to earn the enthusiast and fanatic badges) and while I think that that suggestion may be dishonest, it is an interesting question.

In summary then, there are several questions:

May one leave a device, mechanical or computerized, operating continually from Friday into Shabbos? (This is asked in another question (below), but the answer doesn't bring any contemporary sources)
What if it doesn't run continually, but rather uses a timer to activate itself once Shabbos has started?
What if one benefits from said device on Shabbos itself? (Lights, coffee, TV, Robotic vacuum cleaner?)
What if the function performed can only be performed on Shabbos specifically? (Fanatic badge)
Is Maaras Ayin* the only concern?

Please include contemporary sources where applicable.

Related: Computer working on Shabbos

*Maaras Ayin is the concern that others will think you are doing/have done something that actually is forbidden, but they will think that because you have done it, it must be alright. In this case, people will think that I have visted the site on Shabbbos (which is forbidden), and will conclude that visiting the site on Shabbos isn't forbidden at all, "after all", they'll say, "HodofHod did it!".

Update: While YDK's answer is very good, I'd like to see someone even more contemporary than R' Moshe address this question, especially regarding computers, which could be different than timers. Also, R' Moshe's teshuva doesn't cover a case where there is no benefit/interaction with the device until after Shabbos.


texts: Why are mincha gedola and ketana named that?

texts: What is big about the earlier mincha time and what is small about the later mincha time?  Also, why does the term plag mincha make sense?  It would seem to be a term that refers to the point midway between mincha gedola and mincha ketana, but it really is the midpoint between mincha ketana and shkiah (sunset).


texts:
We are enjoined to study the "Torah".  Joshua told Israel:

לֹֽא־יָמ֡וּשׁ סֵפֶר֩ הַתּוֹרָ֨ה הַזֶּ֜ה מִפִּ֗יךָ וְהָגִ֤יתָ בּוֹ֙ יוֹמָ֣ם וָלַ֔יְלָה
Let not this Book of the Torah cease from your lips, but recite it day and night.
Joshua 1:8

Since Joshua's day, the phrase studying "Torah" has greatly expanded.  So my questions are:

What must we study? (Tanach, Talmud, Midrash, main commentators, and...)

What may we study, if we wish? (Secular subjects and...)

What may we not study? (Other religions and...)


texts: If צאת is late, then פלג is late. When does one light the מנורה on Friday?

texts:
One cannot light the Chanuka lights before p'lag hamincha (Shulchan Aruch 672:1), not even on Friday evening (Mishna B'rura 679:2). If he did so, his lighting is invalid (Shaar Hatziyun 672:4).

P'lag hamincha is defined (MB 672:3, Kitzur Shulchan Aruch 139:10) as a point in time one and one-quarter season-based "hours" before tzes hakochavim (when stars come out). That is, divide the length of the day into twelve, choose one of those divisions as an "hour", and subtract one and a quarter such "hours" from tzes hakochavim: that's p'lag hamincha, the earliest time to light the Chanuka lights.

Now, the practice in the United States, at least, is this: No matter how late you consider the day to start and end for other purposes, you consider sunset as the start of ben hash'mashos with respect to doing m'lacha on Shabas. To put it more simply, no one lights a flame after sunset on Friday.

But some hold tzes hakochavim is quite late! For example, consider Seattle. During Chanuka this year, its day length (sunrise to sunset) is about 8 hours, 25 minutes. Even if we add 72 minutes to the start and end of that for twilight, we have a 10:49-long day; thus, even if we count "hours" including twilight, an "hour" is only 54 minutes and 5 seconds. People who hold of a tzes hakochavim that's more than 67.5 minutes after sunset have a p'lag hamincha that's after sunset.

When do they light on Friday of Chanuka, and on what basis?


texts: Mystical Practices within Kabbalah: Is There a "Ceremony of Remembrance"?

texts:
Within Kabbalah, something I am very new to, I find lots of explanation surrounding the "theoretical" or "speculative" aspect of metaphysics (I do not use these words in the unqualified connotative sense that is derogatory, but in a more traditional and scientific sense). There are some practices I have come across as well, generally of the contemplative type. Are there any practices similar to those the Islamic Sufis use, such as the Dhikr (Ceremony of Remembrance), which involves a counting of beads while meditating on the Names of G-d?

Thank you,


texts: Chabad beginner visiting a Modern Orthodox shul

texts:
I have been practicing my observance with a super-friendly Chabad congregation but my area, predominantly secular and Modern Orthodox, has a bunch of MO congregations that I'm very curious to visit, perhaps to taste the difference. As someone with a Chabad background, albeit a beginner, what are some things I should expect to be different?

(Also, I am going to bring a Koren Sacks siddur there instead of the Tehillat Hashem one, good idea?)

Edit: I'm curious about all aspects of difference, not just the nusach.


texts: I want to know what was the calligraphy used in the first Torah manuscript? I searched Google but found no answer.


texts: Does the Torah discuss the difference between Jews and non jews?

texts: I know that Jews are forbidden to marry non Jews.  This leads me to believe that there is some intrinsic and apparently incompatible difference them. Regardless of this prohibition though, I wonder if, according to the Torah, there is a difference, and what it is.


texts: What is the difference (in content) between Nefesh HaChaim and Derech Hashem? Are they written to educate the reader on the same topic? Does one presuppose knowledge while the other doesn't? Is one a stepping stone to the other?


texts: Is self-sacrifice acceptable to save one's child?

texts:
Generally speaking, Judaism doesn't take the same mindset for self-sacrifice as modern society. While we can have great respect for individuals who have given up their lives to save others, Jewish practice teaches that we aren't supposed to do such things and that sacrificing any life, including your own, isn't acceptable practice. It isn't your life to give.

My question is a simple one.

Much of Judaism has a huge emphasis on children and raising children. This makes sense considering how much of Judaism is centered around community and family life. Children are essential to this.

My question, does Jewish law differentiate self-sacrifice for a stranger or other adult individual vs a parent self-sacrificing for their own children?

While I suspect the same rule of "it's not your life to give" applies, I have to wonder if the Rabbis differentiate slightly because of the primal and deep connection one has to their children.

Your children are as much your future as they are their own. An aspect of yourself lives on through your children on a certain level. So is there not an act of self-preservation occurring in the sense that a parent is sacrificing themselves to keep their children alive?


texts: Can an Ashkenazi eat a dish cooked with kitniyot?

texts:
Is an Ashkenazi permitted to eat a dish that was cooked with kitniyot on purpose, but one can remove the kitniyot from his plate?

For example: a dish made with some peas by a sefardi, can one remove the peas and eat the dish?


texts: Why is wine poured by a non-Jew forbidden?

texts:
The S"A 125:1 (YD) states that a non-Jew pouring non-Mevushal wine makes (at least) that wine unfit, but other than citing earlier authorities (maybe, I can't figure that part out) he doesn't give a reason, and I must say, I can't figure out why.

It isn't because of idolatry as there is no physical contact for a stirring libation, extra pouring for a pouring libation or shichshuch for a shaking libation, and the rema, in 123 states that simply touching a container of even open wine (non-mevushal) is no problem.

In fact, this was not a concern in Masechet Avodah Zarah 71a. In the mishna there, a non-Jew lifts up barrels of a Jew's wine and pours wine out to make a purchase. The only question there is one of ownership (kinyan hagba'ah). If the ownership is not effected, the wine in the barrel doesn't become unfit. Where does this additional measure of forbidden-ness come from?


texts:
I apologize in advance if this comes across as provocative. That is not at all my intention; I ask simply to learn.

"Kill the infidels" is a phrase often used to describe Islam's stance on disbelievers - chop their heads off, poke their eyes out, and other gruesome forms of death.

Although Judaism does not invite such severe forms of killing, they seem to believe in the similar principle of join us or die.

Rashi to Shemos 17:16 says that "as long as Amalek's memory endures, Hashem's Name and His throne are not complete." Seemingly what he is referring to is the oft-quoted statement that Amalek stands against everything Judaism is for - namely, expressing Hashem's Presence in the world. As such, we cannot exist side by side. It's for this reason that R' Aharon Kotler (Mishnas Rav Aharon, Vol. 4 pg. 137-8, explaining Sanhedrin 20b) says that we had to wipe out Amalek before building the Beis HaMikdash - as the Beis HaMikdash brings the Shechinah to the world and Amalek strives to remove it from the world, we had to destroy Amalek in order for the Beis HaMikdash to be built.

Isn't this a little extreme? In general, we have an obligation to extend peace to the nations we attack (Devarim 20:10ff), yet nowhere do we find that this applies to Amalek.1 Why is this so? Because Amalek refuses to acknowledge Hashem's sovereignty, that gives us a right to kill them? Let them get their due when Mashiach comes and the nations are punished for their sins (see AZ 2a-3b). Why can we not keep our Beis HaMikdash to ourselves and let them keep to themselves?

Had the sources said they attacked first, therefore we could attack back, that would be one thing; we find a similar discussion by Midian (Bamidbar 26,31). But that's not why we're allowed to kill Amalek, according to the above; it's because they're anti-HaShem. Why is that license to kill?

1 I am aware that Rashi to Devarim 20:10, citing Sifrei there, explains this passage as referring to optional wars, of which Amalek clearly is not, and so this point would not apply. However, the Ramban to the above passuk, as well as Rambam (Malachim 6:1,4) hold that it applies to obligatory wars as well, and thus at least according to them this point would stand. When one is supposed to call out for peace is not for this post; those curious may refer to Sefer HaChinuch 527, Tosfos to Gittin 46a, and Yerushalmi Sheviis 1:6. Also see the above Ramban inside for how he defends himself against the Sifrei.


texts:
How does one calculate ma'aser on an inheritance?

I believe (correct me if I am wrong) that ma'aser is paid on gain; not capital.

Accordingly, if one inherits $1000 of which $100 is capital and $900 gain, would all $1000 now be considered gain to be taxed, or would the inheritor take the place of the deceased for whom only $900 is gain.

Accordingly the inheritor would pay $90 of ma'aser as opposed to $100.


texts: Assuming that it is okay to "zip up" articles of clothing on Shabbos (e.g. pants), is the act of zipping not considered Tofer at all, or is it just permitted because it lacks permanence?


texts: The Chofetz Chayim's system of the olamos

texts:
In the sefer Toras Habayis (written by the Chofetz Chayim) in chapter 4 the paragraph that starts with ha'nimshal muvan me'elav, he writes the hierarchy of the olamos (worlds) like this: Briyah, Yetzirah, Galgalim, Asiyah. He then says from Asiyah to the Aretz. What/Whose system is he using?

I'm only familiar with the way the Nefesh HaChaim lays it out: Atzilus, Briyah (Kisei Kevodo), Yetzira (Chayos), Asiyah (Ofanim).

Additionaly (this is not my main question), why does he say "from Asiyah to the aretz"? I thought Asiyah is the physical world?


texts: Can a Jew have a non-Jewish "bashert" or vice-versa?

texts:
Follow-up to "Do non-jews have soul mates?":

Can a Jew have a non-Jewish "bashert" (Divinely designated soul-mate) or vice-versa?


texts:
May one have in mind not to be yoitzeh krias hatorah in a minyan that he is participating in order to be metzaref for another minyan later?
For example (according to the opinion that on Mon,Thu you only need 3 people who haven't heard kriah to make another minyan of kriah provided you have another 7 to be mashlim the 10) can someone who is part of a 730 shacharis minyan have in mind not to be yoitzeh the kriah if he knows at 830 they will need him to be one of the three who havent heard kriah yet?
Thanks


texts:
Source: http://onthemainline.blogspot.com/2010/08/jewish-oath-in-1737-part-ii-noda.html

Near the end of the post, the author mentions a teshuvah of the Nodah B'Yehudah's against the saying of a l'shem yichud (a short prefatory piece highlighting the unity of G-d).

What was the context of this question and what was his rationale? (I'd read myself, but it's nearly illegible in the scan)


texts: PTIJ: Who was the sixth set of priestly clothes for?

texts:
We read in Parshat Pekudei 40:27-28:

וַֽיַּעֲשׂ֛וּ אֶת־הַכָּתְנֹ֥ת שֵׁ֖שׁ מַעֲשֵׂ֣ה אֹרֵ֑ג לְאַהֲרֹ֖ן וּלְבָנָֽיו׃ וְאֵת֙ הַמִּצְנֶ֣פֶת שֵׁ֔שׁ וְאֶת־פַּאֲרֵ֥י הַמִּגְבָּעֹ֖ת שֵׁ֑שׁ וְאֶת־מִכְנְסֵ֥י הַבָּ֖ד שֵׁ֥שׁ
They made the six tunics of woven work, for Aharon and his sons; and the six headdresses, and the six decorated turbans, and the six pairs of linen breeches.

By my count, they only needed five sets of bigdei kehuna - for Aharon and his four sons: Nadav, Avihu, Elazar and Itamar.
For whom was the sixth set of bigdei kehuna made?

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


texts:
I am looking into the blessing for the trees for NISSAN.

There is a almond tree on our block. Blossoms really early. But it is the red-blossom type (bitter almond) not the sweet kind that you eat. In fact, now that people don't use it for medicinal purposes, its only use is to create cynaide gas.

Does the tree have to be edible to have hanna'ah? Are there issues with orlah (if you can have hanna'ah withoug eating, e.g. smell, is that enough?)


texts:
Although it is permitted to bite ones nails, and is not considered uncouth as is stated in Moed Koton (18a):

  אמר רב שמן בר אבא הוה קאימנא קמיה דר' יוחנן בי מדרשא בחולו של מועד
  ושקלינהו לטופריה בשיניה וזרקינהו שמע מינה תלת שמע מינה מותר ליטול
  צפרנים בחולו של מועד ושמע מינה אין בהן משום מיאוס ושמע מינה מותר
  לזורקן

However, some people have a (IMO very disgusting) habit to swallow the nails after they bit them. Is this permitted? Is it considered as if you are consuming human flesh which is forbidden as stated in the Rambam (Maachlos Assuros 2:3):

  והאוכל מבשר האדם או מחלבו בין מן החי בין מן המת אינו לוקה. אבל אסור
  הוא בעשה

Furthermore, the nature of biting nails is also that inevitably some parts of the skin around the nails is pulled off with the nail and that is consumed together with the nail.

Are there any poskim that discuss this?


texts: Are there any minhag and customs specific to Czech Jews and have they been documented?

texts: I'm a baal teshuva with Czech Jewish ancestry. I have an interest in the minhag of my ancestors as well as in common cultural practices, and perhaps pass them on where I can. Have they been documented anywhere?


texts: Women having more than one set of earrings?

texts: I've heard women can only have one earring (on each ear). Where is the source for this? I know some women who have earrings going up their ear, which is not that tznius, but is it against halacha?


texts: How much is one obligated to help a struggling minyan?

texts:
Someone attends a minyan that has a near perfect record of getting at least 10 men. Occasionally, a rabbi from another struggling minyan may call him and ask him to assist forming his minyan. What criteria might obligate him to fulfill or allow him to refuse the request? Possible factors to consider. (In the criteria, the term "other minyan" refers to the one that the rabbi asked him to join.):

The other minyan has a trend of having 9 men even after the rabbi makes a request. He would be the 9th man. The rabbi says he most likely will get a 10th person, but is not completely certain.
Same as above, but the rabbi did not say anything either way. However, he states that after 15 minutes of waiting, at least 1 person who is present will leave. So, even if he and another person appears late, it won't matter, as there would be just 9, anyway.
He finds the minyan he regularly attends more accommodating to his davening pace. The other minyan davens to fast for him.
He minyan he regularly davens in is Nusach (say Sefard); the other is not his Nusach.
The other minyan is a different "version" of his own Nusach. For example, he davens Persian Edot Hamizrach in his regular minyan, while the other minyan davens Morrocan Edot Hamizrach,
Is maqom qavu'a (regular davening place) a factor in making any choice? If he attends the other minyan, he will not be davening in his maqom qavua.
Any other criteria not mentioned?

Let's say there are 2 or more of the above criteria that qualify. Is there any priority in the above list?


texts:
Assuming Pinocchio is Jewish, is he allowed to lie on Shabbos or Yom Tov (making his nose grow longer), or does this fall under the Issur of Zoreah (besides for the Issur of lying)? What about Boneh, since he's creating a longer nose?
Can one make Kosher schach from Pinocchio's nose?
Is Pinocchio's nose Mekabel Tumah (is it a Kli)?
Is there an Issur of mutilation if Pinocchio amputates his nose?
Is the severed nose of Pinocchio an Av haTumah?
Was Pinocchio's nose suitable wood for the Mishkan (which was only to be made of non fruit-bearing trees, like acacia)?
Is Pinocchio's nose subject to Orlah? Shmita?
Finally, would Pinocchio's nose only grow from lies, or also from Loshon Hora, Avak Loshon Hora, Rechilus, and lying for Sholom Bayis?

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


texts: Is learning Sifrei Neviim a fulfillment of the mitzvah to listen to a Navi?

texts:
There's a Torah commandment to listen to a navi.  As far as I know, there are no neviim around nowadays to listen to, but we do have books written by the neviim.

If you learn Navi and do your best to live up to the lessons the navi meant to teach, is that a fulfillment of this mitzvah deoraisa?

(I'm not asking whether it's Talmud Torah or whether it's a good thing to do, because it's clearly both.)


texts: Why are the cities Reuven gave to the Leviyim not listed in Yehoshua?

texts:
In most versions of Yehoshua, when detailing the cities each Shevet gave to the Leviyim, Reuven's cities are missing.  (Some versions add them after 21:35, but the conclusion of the Radak followed by the Minchas Shai is that they're not supposed to be there).  Rav Hai Gaon, quoted by the Radak, addresses the question, but just says

אף על פי דהכא לא חשיב להו בדברי הימים חשיב להו
Even though it doesn't list them here, it lists them in Divrei Hayamim (1 6:63-64)

Does anyone explain why they're not listed in Yehoshua?


texts: Tevilat keilim 101: I have these new dishes; now what?

texts:
I am trying to improve the kashrut level in my kitchen.  The food itself has been kosher for years as best I know (ingredients, separation of meat and milk), but I didn't always know all the other things I needed to do to get this right.  Specifically, tevila.

I have some new dishes now and I want to start off right with them.  I've found this page that explains what does and doesn't require tevila, but my question is more basic: what exactly do I do?  Do I just show up at the mikvah with my box of dishes?  Am I supposed to make an appointment?  I know that mikvaot for people are time-restricted; how does that interact with me and my dishes?  Is there a customary donation or fee?

Assume I've never done this before: what do I need to know?

(In case you're wondering, knowing that my kashrut is deficient I do use disposable utensils when cooking for other Jews.  But I'd prefer that my kashrut just not be deficient in the first place.)


texts:
If a Jewish landlord is renting to a Jewish tenant, does he have an obligation to put up mezuzot himself, or is it still the tenants obligation?

For practical applications, CYLOR


texts: Pirkei Avot 2:1 - What does "major" and "minor" mean in terms of mitzvot?

texts:
Avot 2:1

  והוי זהיר במצווה קלה כבחמורה שאין אתה יודע מתן שכרן של מצוות והוי מחשב הפסד מצווה כנגד שכרה ושכר עבירה כנגד הפסדה

  Be as careful with a minor mitzvah as with a major one, for you do not know the rewards of the mitzvot. Consider the cost of a mitzvah against its rewards, and the rewards of a transgression against its cost.

(Translation via Chabad.org)

What does the Mishnah mean by a "major" and "minor" mitzvah? One would probably personally evaluate this by the reward one receives for that mitzvah. However, the Mishnah says not to do this. So, how does one make this categorization, otherwise?

Or is the Mishnah suggesting that since no reward is mentioned we shouldn't make any categorization and all mitzvot are equal? I'm having trouble understanding the beginning of the sentence when it says that we should be careful about performing an "easy" one vs a "hard" one.


texts: I know the yahrzeits for Sara Imeinu, Rochel Imeinu, Miryam Hanevia. But what is the yahrzeit for Leah Imeinu?


texts: What is the earliest source that mentions Gematria?


texts: What is the difference between Hashlucha and Shenishtalcha?

texts:
In the musafs for Shabbat-Rosh Chodesh and the Yomim Tovim we bemoan our inability to offer the sacrifices because of the destruction of the temple. (That we do so only on the Rosh Chodesh which falls on Shabbat and not the "regular" Rosh Chodesh is dealt with here)

However, there is a subtle change in wording. On Yom Tov, we read that the Beit Hamikdash was destroyed " מִפְּנֵי הַיָּד שֶׁנִּשְׁתַּלְּחָה בְּמִקְדָּשֶׁךָ". However, on Shabbat-Rosh Chodesh we say (according to my Siddur Tefillah Hashalem) " מִפְּנֵי הַיָּד השלוחה בְּמִקְדָּשֶׁךָ"

[note -- the sefaria.org site and my artscroll have nishtalcha in both cases]

What would the difference be in terms of meaning and intent of the composer if one were to choose one rather than the other? Do they mean the same thing precisely or refer to exactly the same event?


texts: How did the Cohanim walk around the Mizbeach?

texts: I'm finding it very difficult indeed to understand how the Cohanim walked around the Mizbeach on a ledge which was only one Amoh wide but was also six Amos above the floor...   Seems to me that they'd always be falling off...


texts: Why is the wording of these cases in the Mishna arbitrarily split?

texts:
In the משנה in בבא מציעא ב:ג there are three cases in the first part:

Finding tied birds behind a fence (גפה)
Finding tied birds behing a wall (גדר)
Finding tied birds in the pathways in the field (שבילין שבשדות)

When the mishna lists them, it seems to specifically group the first two, and says the third one separately:

[translations are not meant to be precise]

  מצא אחר הגפה או אחר הגדר גוזלות מקשרין, או בשבילין שבשדות, הרי זה לא יגע בהן

  If one found behind a fence or behind a wall tied birds, or in the pathways in the field, he should not touch them.

It would seem more logical to be written as:

  מצא אחר הגפה או אחר הגדר או בשבילין שבשדות גוזלות מקשרין, הרי זה לא יגע בהן

  If one found behind a fence, behind a wall or in the pathways of the fields tied birds, he should not touch them.

Is there anyone who discusses whether there is some significance to this wording?


texts: Why Many of Saul's Descendants got Killed?

texts:
Mefiboshet is crippled because he fall when Saul's descendants are running away from mass slaughter. Am I correct here?

Also when Abner is killed looks like there is more mass slaughter again.

But who would want to kill Saul's grand children? The only one with interests in their death is David and he doesn't like killing kings. I am not sure about that one.

Others have little incentive to kill Saul because David is not going to reward them anyway.

So who are killing Saul's descendants?

Not sure whether I should ask this in Christian forum (which don't care), history (which don't believe in bible), or here.


texts:
Yoshon refers, very roughly, to grain products that have grown through at least one Pesach. Some have the stringency to eat only yoshon grains.

How does one go about identifying yoshon flour and other products to use in one's kitchen? I have seen different types of advice here and here, from looking at the date or date code on the food, to buying only specific brands or products. In addition, some packaged foods have a heshcher which indicates yoshon status, but this is not particularly common in the U.S. (especially with staples like flour).

In general, what is the easiest and/or most reliable way to identify grain products as yoshon?


texts:
How coherent does a Torah thought have to be in order to make it Sheimos (not allowed to be disposed of normally)?

Is it enough if:

-It is written shorthand in such a way that only I would be able to reconstruct the train of thought

-It is concise enough that only someone already familiar with the topic would realize what it was saying

-It refers to Torah thoughts but does not explicitly spell any out (ex. a list of related sources)


texts:
Who wrote the book entitled Chaar Hatsioun?

I just know the title of the book. All I know is that it is about the halakha in general.


texts: When does a person transcend to status "Tzadik sets his bar"?

texts:
Background: we had a motivational lecture in our Kollel today, with a Rabbi praising virtues of studying Torah (towards Shavuos). He brought a couple of stories about prominent Rabbis dedicating their lives to the Torah study.

One story was about Rogatchover RabbiTnahks JoelK that learned Gemmorah while being Avel (in mourning), justifying it by Pikuach Nefesh for him.

That reminded me of some Mishnayos that talk of Rabbis that justified personal deviation from the accepted Halachah for themselves (e.g. Brochos 2,7 about Tavi the slave) (not to confuse with public decrees of עת לעשות לה').

When does a person reach that level of being allowed to deviate from the set Halachah, probably following the principle of "וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה" (Havakuk 2,4)?


texts: Do the sages/mystics endorse the idea that some prayers are more powerful when spoken by individuals of piety or righteousness?

texts:
Prayer is a powerful tool. That being said, are tools more powerful when in the hands of someone who knows how to best use them?

My question is does there exist an inequality in prayer power. Does a Mi Shebeirach have more power when said by a Tzadik rather than the average Jew or does Hashem look at all prayer as equal and based on the genuineness of how they are spoken?

If it's true that some individuals are believed to have a stronger prayer impact over others, is this gain based purely on observance of Mitzvot or does it come from other practices related to perfecting one's prayer style?


texts:
Rashi (Gen 12,6) mentions that Noah divided the world between his sons and that Israel was given to Shem and his descendants:

  והכנעני אז בארץ. הָיָה הוֹלֵךְ וְכוֹבֵשׁ אֶת אֶרֶץ יִשְׂרָאֵל מִזַּרְעוֹ שֶׁל שֵׁם, שֶׁבְּחֶלְקוֹ שֶׁל שֵׁם נָפְלָה כְּשֶׁחָלַק נֹחַ אֶת הָאָרֶץ לְבָנָיו... לְפִיכָךְ וַיֹּאמֶר ה' אֶל אַבְרָם לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת, עָתִיד אֲנִי לְהַחֲזִירָהּ לְבָנֶיךָ שֶׁהֵם מִזַּרְעוֹ שֶׁל שֵׁם:

Are there any other sources that offer more details on this allocation of land by Noah?


texts:
What is the earliest date that you can do Kapporos? Is it rosh hashanah?

(Note: I'm not asking for the best or most preferable time.)


texts:
She's Jewish. He wasn't. 2+ decades later, he converted. (I don't know when he first intended to... these are the parents of co-workers of a friend of mine.)

Can they get a ketubah now? Should they?


texts: Could B'nei M'nashe have been placed with R'uven and Gad as a remedy to their separatism?

texts:
Does the following idea have any validity? Is it brought down anywhere?

When members of the tribes of R'uven and Gad approached Moshe to unwaveringly request settlement on the east bank of the Jordan, apart from the rest of the nation, Moshe responded emphatically in the negative. He laid out conditions (which entailed participation in the upcoming conquest of the land west of the Jordan) under which they would be allowed to proceed with their bucolic dream. Once they had agreed to the terms, Moshe apportioned the land. All of this can be found in B'midbar 32:1-32.

But when it came time for the actual dividing up of territories, not only were the two tribes who had been involved in the negotiations allotted land, but another (partial) tribe was added - that of M'nashe. Since there was a dangerous endemic mentality among those two tribes who chose to split off for less than righteous reasons, Moshe paired them with a remedial force to counteract their divisive spirit. The tribe whose defining characteristic was unity and in	clusion was M'nashe, as exemplified by 5 of its members, the daughters of Tz'lafchad. They objected to the very hint of exclusion of their father's family from the rest of the nation (ibid. 27:4) because they possessed this crucial trait.


texts: What degree of punishment is assigned to one who wants to commit a sin, but is only stopped by the lack of an opportunity?

texts:
For instance, if one thought of murdering a certain someone, but the only thing stopping him was the lack of an opportunity, would he be liable to a punishment equal to that of a murderer, or something lesser? Is there no punishment at all?

Is there a difference between an individual who would commit the sin of his thoughts versus one who wouldn't?

This question came to mind after the subject of freedom of choice came up on Shabbat at the synagogue. If someone were to wish, like Hitler, that they could wipe out all the Jews, but the only thing stopping them is a lack of opportunity, would their punishment be equal to his (whatever it is)?


texts: Why not include the second Sefer Torah for Aliyah #7 when Simchat Torah is on Shabbat in Israel?

texts:
This question mentions that in Israel, when Simchat Torah is on Shabbat, Vezot Habracha is divided into 7 aliyot, followed by Chatan Torah and Chatan Breishit.

I'm curious as to why they don't make the 6th aliyah Chatan Torah and the 7th Chatan Breishit. It's not as if this idea of having the 7th aliyah from a 2nd Torah isn't done on other occasions such as Shabbat Shekalim, Hachodesh or Chanukah which may occur on Rosh Hodesh. The 7th aliyah is read from the 2nd of 3 Sifrei Torah.


texts: Is one obligated to do professional work for one's father or Rav?

texts:
If a father / a Rav asks his son/student to do a professional job for him, like fixing a PC, painting a room or replacing a faucet in the kitchen, and they pay all the expenses but not the wage,

Is one obligated to the job, if he is able to, whether he's a professional technician or painter etc or not, or because it is a professional work people do for the living he would be exempt?

I could only find the following reference: Gm' Ketubot 96a and also Rambam and Yoreh Deah 242:19:

  "אמר רבי יהושע בן לוי, כל מלאכות שהעבד עושה לרבו תלמיד עושה לרבו"

but it seems to cover only unprofessional common tasks.


texts: Why do the siddurim ask us to gather all 4 tzitzis before saying Shema?

texts:
Shulchan Oruch Orach Chaim 24 (4, 5) says

  4 Some have a custom to look at their Tzitzit when they reach the
  verse "And you shall see them," and to place [their Tzitzit] on their
  eyes. This is a beautiful custom. Addition: Some have the custom to
  kiss their Tzitzit when they look at them, and all of this is a way of
  showing love for the Mitzvah (Beit Yosef).

  5 When one looks upon the tzitzit he should look at the two fringes in
  front of him that have ten knots in total that remind him of his
  existence, and they also have sixteen strings and ten knots that count
  as twenty six as in the [letters in the] divine name.

The Artscroll and many other siddurim advise one to gather all 4 tzitzis before saying Shema and to kiss them in the third paragraph of the Shema. I observe that most people gather  all 4 tzitzis and not the two as stated by the Shulchan Oruch. Why is this?

Related: Kissing Tzitzis during Shema


texts: What is the Orthodox Jewish position regarding a criminal ban on abortion?

texts: I know that many Orthodox Jews oppose abortion - presumably because they see this as a religious requirement - but does Orthodox Judaism see it as required or preferable to support a secular law criminalizing this practice? Are there any differences between modern Orthodox Judaism and Chareidi Judaism with respect to this topic?


texts: Placement of Aneinu on the day of a fast

texts:
On days when the community fasts the prayer of "aneinu" is added to the repetition of the leader in the morning and is said after the blessing of "Re'eh Nah".

In Mincha the community adds this prayer to their silent shemoneh esrei in the blessing of "Shemo'ah Tefillah".

A couple questions:

Why is it by shachris that only the leader says this special prayer in the repetition? Why don't the community also say it in their silent shemoneh esrei?
Why is it that the leader says it after the blessing of "Ro'eh Nah" while the community says it in Shema Koleinu?

(The above placement of the aneinu tefillah is based on what I've seen in many Siddurim including nusach Ashkanaz, Nusach Sephard, and Nusach Chabad. I'm specifically asking according to those siddurim that follow this nusach.)


texts: What's the Meaning of Shiloh in the Last Blessing of Yaakov on his Children?

texts:
At the end of Genesis when Yaakov was on his deathbed, he called in his sons and desired to bless them. When it was Judah's turn to be blessed, Yaakov  said: (Genesis 49:10)

  "The scepter shall not depart from Judah, Nor a lawgiver from between his feet, until Shiloh should come; So that tribute shall come to him And the homage of peoples be his."

What is the meaning of Shiloh here in this prophecy?


texts: Why does this passage appear in both Megillat Esther and Havdalah?

texts:
This passage

  טו  וּמָרְדֳּכַי יָצָא מִלִּפְנֵי הַמֶּלֶךְ, בִּלְבוּשׁ מַלְכוּת תְּכֵלֶת וָחוּר, וַעֲטֶרֶת זָהָב גְּדוֹלָה, וְתַכְרִיךְ בּוּץ וְאַרְגָּמָן; וְהָעִיר שׁוּשָׁן, צָהֲלָה וְשָׂמֵחָה. טז  לַיְּהוּדִים, הָיְתָה אוֹרָה וְשִׂמְחָה, וְשָׂשֹׂן, וִיקָר. יז  וּבְכָל-מְדִינָה וּמְדִינָה וּבְכָל-עִיר וָעִיר, מְקוֹם אֲשֶׁר דְּבַר-הַמֶּלֶךְ וְדָתוֹ מַגִּיעַ, שִׂמְחָה וְשָׂשׂוֹן לַיְּהוּדִים, מִשְׁתֶּה וְיוֹם טוֹב; וְרַבִּים מֵעַמֵּי הָאָרֶץ, מִתְיַהֲדִים--כִּי-נָפַל פַּחַד-הַיְּהוּדִים, עֲלֵיהֶם.

from the end of Megillat Esther also appears in Havdalah

  יְיָ צְבָאוֹת, אַשְרֵי אָדָם בֹּטֵֽחַ בָּךְ. יְיָ הוֹשִֽׁיעָה, הַמֶּֽלֶךְ יַעֲנֵֽנוּ בְיוֹם קָרְאֵֽנוּ לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשׂוֹן וִיקָר.
  כֵּן תִּהְיֶה לָּֽנוּ. כּוֹס יְשׁוּעוֹת אֶשָּׂא, וּבְשֵׁם יְיָ אֶקְרָא.

Is there any relation between these two occurences?


texts: What are the parameters for washing after excusing one's self in the middle of the meal?

texts:
If I recall correctly from Chayei Adam and elsewhere, if you're in the middle of a bread-based meal and excuse yourself to defecate, first of all you should wash with soap and water for hygienic purposes, as you always should after using the restroom! But after that,   you do a ritual washing and make "al netilas yadayim" as you usually would when starting to eat bread.

This halacha is the subject of some discussion, and not agreed-upon by everyone.

According to those who do require washing, however, what are the parameters of this washing?  Can I talk afterwards?  Do I say a new hamotzee if I'm having more bread?  What if I wasn't in the mood for more bread, just cake?  Just meat?  Just water?


texts: Where is the Rabbinic prohibition of tattoos discussed?

texts: According to the gemara in Makkos 21a, it seems that the biblical prohibition of tattoos only extends to tattoos made for religious purpose. However, the vast majority of poskim all seem to imply that there is at least a rabbinic prohibition of tattooing anything else. Where is the rabbinic prohibition recorded?


texts: Is the Noahide Law actually composed of the seven codified macro-obligations or does it de facto include other precepts?

texts:
I'm an Italian Noahide.

My question may seem abstruse; I try to explain myself better.

The Noahide Law is notoriously codified in seven macro-obligations, in turn specified in more detailed precepts; however, the Halakhah includes further prohibitions concerning the Gentiles, prohibitions that are not specifically included in the Noachide Law.

I quote for example:

-The observance of the Shabbat is forbidden to a Gentile (see Talmud Bavli Sanhredrin 58b)

-The marriage between a Jew and a Gentile is forbidden, as is any sexual intercourse between them (see Mishneh Torah-Issurei Biah 12:1)

But then, on the basis of the principle "nullum crimen, nulla poena sine lege", why should the Noahide Law also not encompass precepts such as those mentioned above?

If a particular halakhah prohibits the Gentiles from having a specific conduct, I believe that it is binding on the Gentiles themselves, and that therefore they should be informed of the existence of such rules, so that the Gentiles are put in a position not to infringe this type of prescription.


texts: What happens if a Jewish king marries a 19th wife?

texts:
The mishna on Sanhedrin 21a teaches us that a king may not have more than 18 wives, and this is also codified by The Rambam (Hilchos Malachim 3:2):

לֹא יַרְבֶּה לוֹ נָשִׁים. מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁהוּא לוֹקֵחַ עַד שְׁמוֹנֶה עֶשְׂרֵה נָשִׁים בֵּין הַנָּשִׁים וּפִלַּגְשִׁים הַכּל שְׁמוֹנֶה עֶשְׂרֵה
"He must not have too many women" (Deut. 17:17). By Tradition we have learned that he may have up to eighteen women including wives and concubines.

Now if a king were to marry a 19th wife:

Would we say the kiddushin isn't valid?
If it is valid, do we make him divorce her?
Does the king get a punishment?


texts: What are the heterim for davening before neitz?

texts:
These days, neitz (at least in the Northeast of America) is at approximately 7:10 AM. There are many minyanim that I've been to that daven at 6:50 or earlier throughout the year, all but guaranteeing that shemoneh esrei is being davened before neitz.
What are the heterim for this? When the sole reason to do so is because that's the time the minyan happens thoughout the year, what are the reasons why this is muttar and that minyanim do not push off davening to hit neitz (even when it's just a minute or two off)?


texts: How do the outer planets: Uranus, Neptune and Pluto fit into Judaism?

texts:
It is not a secret that we discover new things in all fields of science, not mentioned in our sources all the time.
We know that in Judaism the 7 planets represent/aligned with 7 spiritual forces and influences, like is Sefer Hayetzirah 4:12:

"ואלו הן שבעה כוכבים בעולם חמה נוגה כוכב לבנה שבתאי צדק מאדים. ואלו הן ז' ימים בשנה שבעה ימי בראשית. ושבעה שערים בנפש שתי עינים שתי אזנים ושני נקבי האף והפה. ובהן נחקקו שבעה רקיעים ושבע ארצות ושבע שעות. לפיכך חבב שביעי לכל חפץ תחת השמים: "
" So now, behold the Stars of our World, the Planets which are Seven; the Sun, Venus, Mercury, Moon, Saturn, Jupiter and Mars. The Seven are also the Seven Days of Creation; and the Seven Gateways of the Soul of Man—the two eyes, the two ears, the mouth and the two nostrils. So with the Seven are formed the seven heavens, the seven earths, and the seven periods of time; and so has He preferred the number Seven above all things under His Heaven."

How did Rabbis fit (if anything) the newly discovered planets into the spiritual system of G-d's Creation?


texts: In Behar Chapter 25, verse 49, why does the Torah specifically mention 'his uncle or his cousin shall redeem him'

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What about his Mother? Father? Sister? etc

I can't find any commentary on that verse by Rashi. Hmm

Thanks :)


texts: Could a Cohen burn a body to escape the impurity?

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Excuse the extreme hypothetical, but:

If a Cohen were locked in a room with no windows and a dead body, and just so happened to have lighter fluid and a pack of matches (and there were small holes in the ceiling for the smoke to escape), should he/could he burn the body in order to escape the prohibition of being in the same enclosure of a corpse (Rama YD 372:1 - the prohibition is not just to enter a place of impurity, but also to remain there)?

In more general terms, would alleviating his prohibition of being with a corpse override the seeming denigration of the body through burning it1?

(I've heard before that in such a situation, the Cohen would be required to actually eat the body in order to get rid of it, but even if true it seems rather impractical, as he would have to eat practically all of the bone mass as well.)

1 Yes I am aware that the issue of burning a body does not have such a clear source


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After Moses broke the first set of tablets, according to the Midrash:

God told [Moses]: Do not feel bad about the first tablets, for they only contained the Ten Commandments.  However, the second set of tablets I am giving you will also have halakhot, Midrash and Aggadot. אֲנִי נוֹתֵן לְךָ שֶׁיְהֵא בָהֶם הֲלָכוֹת מִדְרָשׁ וְאַגָּדוֹת  [Shemot Rabbah 46:1]

But the halakhot, Midrash and Aggadot were in the Oral Law.  How could they be contained in the written tablets?


texts:
Is writing on your body acceptable?

  Leviticus 19:28 ESV / 471

  You shall not make any cuts on your body for the dead or tattoo yourselves: I am the Lord.


texts: Is it possible for a man to receive his smicha simply from the fact that the Jews of his time all agree he should be a Rabbi?  (I know this leaves out the ceremony part of it.)  If a man so clearly has the learning, knowledge and ability to be a Rabbi, is it possible for him to become a Rabbi simply on that merit, if everyone around sees it? This question was spawned from the question about Rabbi Moshe Feinstein's Smicha.


texts: Why was King David so sad over Avners death?

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At the end of Shmuel 2 chapter 3, Joab kills Avner. Why was King David so upset and sad over his death? From reading the Tanach, it seems as if he barely knew Avner and Avner was not fond of the house of David or the tribe of Judah. It seems as if he hated Judah.

Could it be that David put on a show for the people so as to say "Hey, it wasn't me who killed him"? The reason I ask this is because right when David hears of Avners death he claims the innocence of his kingdom. Did he foresee a war with Israel if the people thought him responsible?

The reason I ask this is because David did something similar to save his life. He pretended to be insane when Saul was after him, and he had to hide in a Philistine city so that nobody would discover him.

I apologize in advance if what I'm saying is offensive to anyone. I'd just like a little more clarity as to why David was so sad and lamented Avner's death to such a high degree.


texts:
Scenario: An architect is building an extension onto a cemetery. As it will engulf the section traditionally reserved for Kohanim, he wishes to build an "overpass" with cenotaphs holding the information from the matzevot. The "overpass" would be built from tumah-resistant materials, but would likely have windows. It would be immediately above the kevarim, but accessible only from outside of the cemetery.

Would such a structure be kosher for Kohanim to enter?


texts: Is one allowed to sell a forged painting?

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One makes an exact carbon-copy (perfect copy, in such a way that one will never be able to tell the difference between an original and a copy. For arguments sake, lets say through witchcraft) of (say) a work of art and destroys the original.

He then proceeds to sell this copy for the cost of an original work of art (say $1,000,000).

If he would have informed the buyer that this was just a copy, he would have only been able to make (for example) $5,000.

Does he have to (between him and Hashem, as nobody can prove it to be a forgery) pay back the difference? (He probably isn't allowed to misrepresent his work in the first place, but ex-post-facto is he allowed to keep the money)?

On one hand, inherently the painting isn't worth nearly as much as the selling-price, yet on the other hand it is worth that amount on the open market.

Based on comments from Is there any issue except for Dina Dmalchusa in counterfeiting money?


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I remember that a few years ago, it was raining in Iyar and someone (who I believe to be a talmid chacham) told me that drinking the rain in Iyar is a powerful segulah for refuahs. Today, Rosh Chodesh Iyar, it rained quite a bit. I remembered this, and now I have 2 questions.
A) Does anyone know a source for this?
B) The mishna in Mesechta Taanis refers to rain in Iyar as a siman klala. How do we reconcile the two facts(assuming the segula does exist)?


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I've been bothered for a long time: Throughout Tanach, shevuos (oaths) and brisos (covenants) are phrased in the negative (where it doesn't just say, I swear __, like בי נשבעתי ___). Generally language indicating acceptance of some major punishment if the oath is violated, such as כה יעשה ה' לי וכה יוסיף, followed by אם and some condition that - if violated - will bring the punishment.
One example is in this week's parsha (Bereishis 31:48-50):

וַיֹּאמֶר לָבָן הַגַּל הַזֶּה עֵד בֵּינִי וּבֵינְךָ הַיּוֹם כו' וְהַמִּצְפָּה אֲשֶׁר אָמַר יִצֶף ה' בֵּינִי וּבֵינֶךָ כִּי נִסָּתֵר אִישׁ מֵרֵעֵהוּ: אִם־תְּעַנֶּה אֶת־בְּנֹתַי וְאִם־תִּקַּח נָשִׁים עַל־בְּנֹתַי אֵין אִישׁ עִמָּנוּ רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶךָ
"Let this pile be a witness between us today... and this lookout, that Hashem should look between us when we are hidden from one another... If you make my daughters suffer, if you take other wives besides my daughters... Hashem will see..."

In other words, Yaakov is agreeing not to do those things. And this is the norm in all the many dozens of such shevuos in Tanach.
So why is this rule broken, just a couple of lines later (ibid:52):

עֵד הַגַּל הַזֶּה וְעֵדָה הַמַּצֵּבָה אִם־אָנִי לֹא־אֶעֱבֹר אֵלֶיךָ אֶת־הַגַּל הַזֶּה וְאִם־אַתָּה לֹא־תַעֲבֹר אֵלַי אֶת־הַגַּל הַזֶּה וְאֶת־הַמַּצֵּבָה הַזֹּאת לְרָעָה
"Let this pile be a witness, this lookout be a witness, if I do not cross this pile to you, if you do not cross this pile and this lookout to me, to do ill."

They ought to be promising that neither should cross over to make war on one another. But the wording sounds like the opposite of the usual rule. Why? And are there other counter-examples?


texts:
I am puzzled by this exhortation in Proverbs 29:8:

וַ֝חֲכָמִ֗ים יָשִׁ֥יבוּ אָֽף
And the wise turn back their nose.

Is this an invitation to undergo nose jobs to improve our looks?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What is the status of Koheles and Shir HaShirim in the bathroom?

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Depending on the Tanna, Koheles and Shir HaShirim might not be considered a part of Tanach, but merely written from Shlomo HaMelech's wisdom. Therefore, unlike books of Tanach, one who touches these scrolls does not become tamei (see Eduyos 5:3, Yadayim 3:5, with Peirush HaMishnayos to Eduyos ibid.).

Does this mean that, according to those opinions, one may even carry those scrolls into a bathroom, or speak verses of them, unlike books of Tanach? Or are they still considered Torah and still cannot be brought into a bathroom, but because they were not composed with Ruach HaKodesh, they weren't able to be canonized into Tanach?

(Just to clarify, we pasken like Beis Hillel, and therefore these books are a part of Tanach halacha l'ma'aseh. Therefore, I have not tagged this question halacha.)


texts: Source for the requirement for an action to be within "toch k'dei dibbur" of a warning for Capital Punishment

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In order for a person to be killed by Beis Din via a capital punishment, there needs to be:

a) 2 witnesses (Deuteronomy 19:15) that saw him transgress a sin that is liable to death.
b) a warning ("hasra'ah") that the action the person is about to commit is liable to death (Sanhedrin 40a-b).

Within this requirement of warning, in order for a person to eligible for capital punishment the warning must be immediately followed by the action within the amount of time of "toch k'dei dibbur" (see Sanhedrin 40b)-- ie several seconds of time.
As the Rambam in Hilchos Sanhedrin 12:2 writes:

וְצָרִיךְ שֶׁיַּעֲבֹר וְיַעֲשֶׂה תֵּכֶף לַהַתְרָאָה בְּתוֹךְ כְּדֵי דִּבּוּר
He must commit the transgression immediately after receiving the warning, within the time to offer a salutation.

Being as this is literally a life or death matter:
where do we learn the source for this toch k'dei dibbur requirement by capital punishment?


texts:
Possible Duplicate:
  Advice for Lighting in a Sukkah

How do you keep your sukkah well-lit?


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It seems that there exists a Minhag (a practice of the last Lubavitcher Rebbe Zatzal) of adding extra Hadassim or Aravos (Hashanos) — I am uncertain which, maybe both — to the standard 4 Minim regular people use.

My question is: Why is this not Bal Tosif?


texts: Why do we read the same torah passage for shabbatot during Sukkot and Pesach?

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All other shabbatot have unique torah readings (aside from the regular cycle, of course), but Shabbat during Sukkot and Shabbat during Pesach read the same passage from Ki Tisa (with varying maftir only).  Why is this -- why the duplication and, secondarily, why that particular passage?

I am not asking what one can learn from this; I'm asking why the rabbis made the decisions they did.


texts: Why refer to Isaac Luria as the Arizal, and not Arizatzal?

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One of the common ways to refer to the R' Isaac Luria is "the Arizal". I understand this to mean, The Ari, zecher L'bracha (may he be mentioned/remembered for blessing).

However, one usually refers to a Tzaddik (Righteous person) as ZaTZaL, zecher Tzaddik L'bracha.

Why don't we mention that the Ari was a tzaddik when calling him the Arizal?


texts: Is going on a pre-marriage 'stag' problematic

texts: Assuming that the activities and setting (etc.) are considered kosher, is there a problem of 'not going in their ways' (or other related issue) by attending a stag party for a man who is getting married? (The same question is extended to a 'hen party' for women)


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In the second brakhah of the amidah, מחיה is vocalized with a segol under the yud in some siddurim--making it a present-tense verb (1); and with a tzere in other siddurim--making it a noun in construct state (2). The choice between noun and verb is also relevant to the the other predicates applied to God in the paragraph (and in the other brakhot of the amidah, and in most brakhot in general), even if they happen to be words for which the two forms are identical.  What are the reasons for choosing to take these words as verbs and what are the reasons for choosing to take them as nouns and what sources have discussed the issue?

(1) See the table of גִּזְרַת נָחֵי ל"ה verbs, specifically בניין פִּעֵל in the tense הווה, showing that the second root letter is vocalized segol.

(2) See Gesenius ¶89 2 (c): "Nouns in ־ֶה from verbs ל״ה form their constr. st. in ־ֵה...."


texts: Posture for listening to Kiddush and Havdalah

texts: I heard that when anyone else is listening to someone make kiddush or havdalah, l’chatchilah they must be either sitting or standing depending on what the person making kiddush or havdalah is doing. In addition, the Chazon Ish indicates that if a person did not do so he/ she is not yotzei even b’di’eved. Can you please tell me the source for this?


texts: Do women/minors count toward the nine listening to chazaras hashatz?

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Shulchan Aruch, Orach Chayim 124:4, in my own, loose translation:

  When the leader repeats the amida (sh'mone esre), the congregation should be quiet, pay attention to the benedictions that the leader recites, and respond "amen". If there are fewer than nine paying attention to his benedictions, his benedictions are nearly in vain. Therefore, everyone should treat himself as if there were not nine besides for him and pay attention to the benediction of the leader.

Normally, women and minors don't count toward a minyan, a quorum of ten required for various things, especially d'varim shebikdusha, matters of holiness. (One minor may count, as outlined somewhere else in Shulchan Aruch, but let's ignore that fact for simplicity.) I wonder whether the same is true here, for the following two reasons:

The Shulchan Aruch doesn't say explicitly that they need to be adult males.
This sounds to me like a "someone has to be listening" thing rather than like a "we need a minyan here" thing. For example, the Aruch Hashulchan (:9) paraphrases the Taz (:2) to the effect that the necessary nine cannot include someone whose ears are stuffed up so he cannot hear, even though he counts toward a minyan.

Do women count toward this quorum of nine listeners? Do minors?


texts: Is there any situation when the haftarah of Tetzaveh might be read during a non-leap year?

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This past Shabbat, we read the haftarah of Tetzaveh. If I have calculated correctly, I don't think there is any situation where this haftarah would be read during a non-leap year. I think that Tetzaveh would always be parshat Zachor in a non-leap year.

Am I correct, or have I missed something?


texts: Why do we not mention Aseres Yemei Teshuvah while bentching?

texts: During the Birchas Hamazon after eating bread, we do not make any mention of Aseres Yemei Teshuvah. Yet, in the shemoneh esrei we do.  Why do we not make mention of Aseres Yemei Teshuvah in the Birchas Hamazon?


texts: Is there an exhaustive list of astronomical/environmental events for which there are blessings?

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Inspired by:

What Bracha should you say on a Hurricane?
What Blessing Does One Make on a Solar Eclipse?
Bracha for the transit of Venus?
What b'racha do you say on seeing the Aurora Borealis (if any)?

Is there anywhere in the Halachic literature that lists all of the astronomical (e.g. new moon) and environmental (e.g. lightning) events for which there are blessings and indicates that this an exclusive list? Having such a list handy would make it easier to answer questions such as the above.


texts:
I’ve heard from a Rabbi that if you forgive others, Hashem will forgive you for all your sins. What is the source for this? So is saying the “ I hereby forgive
whoever has hurt me,
And whoever has done me any wrong;”, at night before sleep, get you mercy from Hashem for him to forgive you for all your sins? Please list sources. Thanks.


texts: I used my brother's  menorah on Chanuka , did I perform the mitzvah correctly or does the menorah have to be mine?


texts:
I am the mother of three girls, the two oldest are 12 and 14. The youngest is 6 months of age.

They're into wearing what the other girls wear.
My 12 year old girl gives me heart attacks. She's very beautiful and she's got the tall gene making her look 16. She's also very mature making her seem like an adult sometimes. She's also very stubborn and will not wear skirts.

She's down to earth, humble, kind, smart, responsible and she has recently blossomed into a gorgeous young woman.

How can I get the girls to dress modestly?
I don't want them to hate me and I don't want to force them.

We've only been orthodox for a couple of years and she's grown up in public schools. It's a big change and it's been great all around. She's upset that she can't eat gummy bears anymore but she's a good girl and keeps kosher. That wasn't hard to do but I can't get her to budge on the clothes.

She won't wear a skirt and she loves her baby doll style tees . Tights and shorts that she wears make my head spin. She's not doing it for the wrong reasons she's a kid and has no idea how gorgeous a woman she is becoming.

How do I approach this? What can I do to convince her to dress more modestly at her age?


texts: How was kosher cheese made before artificial rennet?

texts:
I understood that cheese is made by throwing in Stomach hide into milk and letting it congeal.

How was kosher cheese made (where one's not allowed to mix milk and meat)? Now we use chemicals or microbes, but how was it done naturally?


texts:
I attach a picture which contains a prayer that I was sent to say for success in exams. Apart from it having very little to do with exams, I thought this would a be a bracha levatala assuming you ending it by actually saying the tetragrammaton and not just Hashem. Someone reported to me that a local Rabbi wasn't so sure that it is a bracha levatala.
It seems as though you are saying God's name in vain here as you have no obligation to say this bracha.

Is there any reason why, when you just say this text alone, it wouldn't be a BL?


texts: Recompense for taanis chalom on day with double keduasha

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A person is permitted to perform a taanis chalom (fast for having a bad dream) on shabbos, but is supposed to fast a second time to compensate for having fasted on shabbos (Shulchan Aruch, Orach Chayim 288).

My question is if a person performed a taanis chalom on a day which has two reasons to prohibit from fasting such as shabbos which is also rosh chodesh or shabbos which is also yom tov, does such a person have to perform 2 additional fasts as recompense, or is only 1 fast sufficient?


texts:
The Shulchan Aruch 103:2 writes one praying who needs to pass gas should thereafter wait until the smell leaves and then continue praying. If one smells a bad smell should also wait until the smell goes away.

What should a Shaliach tzibbur needs to pass gas do? Should he wait and be embarrassed or just continue because of kavod habriyos (human dignity)? Same question if he smells a bad smell: does he wait?


texts: May one host irreligious guests on yom tov?

texts:
Although it is permissible to cook on Yom Tov, this heter is limited to cooking for other Jews. Because of this prohibition, Chazal were concerned that if one had non Jews as guests, he would cook extra for them. They therefore disallowed inviting non jews on Yom Tov, SA, OC 512:1.(However, they allowed them on Shabbos, see Tur OC: 325). The law is that a Jew who openly violates the Sabbath would also be prohibited to cook for, so he would also be included in the prohibition against inviting gentiles.
What is the rationale for the common practice of inviting irreligious jews for the Seder and other Yom Tov meals.
Is it permissible for Kiruv purposes? Is it always permissible?
Is there any heter to actually cook food for him? Is this a rabbinic or biblical prohibition?
Can one at least do chazarah for him?


texts: I remember reading something to the effect that Hasidic thinking is that humility is not thinking little of yourself, it is not thinking of yourself at all.  Is this accurate and what is the source?


texts: Conversion -- any negative implications if grandfather was a kohen?

texts:
Someone coming from a Jewish family but not halakhically Jewish (e.g., with a Jewish maternal grandfather but not grandmother) is converting through an an Orthodox conversion. That person then discovers her maternal grandfather's last name meant he was probably a Kohen.

Are there implications for the children or grandchildren of that person since children of Kohanim who married 'forbidden' women can be chalal? On the other side I heard conversion is like being reborn and family history doesn't apply.


texts:
Some background:
It is a mitzvah to destroy Amalek (Rambam mitzvah #188, Chinuch mitzvah 604).
The Chinuch seems to understand that this is both a mitzvah upon the Jewish people and upon every individual.

זאת המצוה מוטלת על הציבור כולן... ובאמת כי גם על כל יחיד ויחיד מישראל הזכרים... בכל מקום ובכל זמן
This mitzvah is incumbent upon the entire public... and in truth is also upon every male individual of Israel... in every place and at all times.

Without overcomplicating things, the Minchas Chinuch (based on his comments both ad loc and to mitzvah 425) seems to understand that it is a mitzvah to kill an Amalekite even in the face of danger and personal risk, even for an individual. (This is as opposed to some who understand that an individual is not required to perform the mitzvah in the face of danger, and only in the context of war, with the tzibbur, does the mitzvah override the danger.)
According to the Minchas Chinuch, why didn't Mordechai (as an example of someone who seemed to be interested in keeping mitzvos with mesiras nefesh in Shushan) kill, or at least attempt to kill, Haman, a known* and available Amalekite?

See Targum Sheni to Esther 3:1, and Maseches Megillah 13a


texts: Is it true that who never marries won't have a share in Olam HaBa?

texts:
If I am not mistaken, Rav P.S. Berg ( I know he is not a good source according to Jewish authorities) said in his book "The Essential Zohar" that if someone didn't get married during his lifetime, he won't have a share in Olam Haba.

In case that's true, is the same rule apply to gentiles ?

P.S: I , again, know that his work and university is not trusted among Jewish authority.


texts: is a person allowed to pray or learn with traces semen/zera on his underwear?

texts: if a person has traces of semen on his underwear, is he allowed to pray or study Torah?  because it's forbidden to pray when your garments are not clean.


texts: From what I've seen most (orthodox) Jewish dancing consists of people running or walking in a circle, sometimes with exciting variations such as foot stomping. Are there any records of ancient (pre-hassidic) dances and do any communities practice them?


texts: Why can a deceased woman be called to the Torah?

texts:
We wish that a deceased person is called to the Torah, whether a man or a woman, when we say the neshamah should have an aliyah. While I understand that a man can be called to the torah, since he was called to the torah while he was alive, how can a woman now be called to the torah, when she was not called when she was alive.
Note this does not address the question as to how the meis can say the bracha to begin with and how we can answer amen.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Is fixed wooden diagonal Schach Kosher for a Sucah?

texts:
We visited a family of non-orthodox Jews here in Jerusalem that has a permanent wooden pergola on their large balcony. The roof is a wooden frame with wooden bars about 2x10 cm freely inserted (no screws) diagonally at 45º angle in such a way that when the sun rises it shines through the gaps between the bars (no shadow in the Succah), but toward noon the Succah is almost fully shadowed. (similar to the picture below but in the opposite, sun-facing direction)

Two questions about the Kosherness of such a Succah:

As "old Succah" is outlawed, they claim to refresh the bars before Succot by lifting the bars and letting them slip back into their places. Does it constitute a Kosher refreshing?
Regarding צילתה מרובה מחמתה - is such a Succah Kosher?

NB: I'm not gonna see and talk to this family so the question is not personal, I simply never saw such an arrangement for a Shach.


texts: What is the meaning of the tetragrammaton vowelised to read Elokim?

texts:
Related to Why is the Tetragrammaton vowelized in Siddurim and in Sefarim?

I noticed in Yechezkel 28 (25) that the tetragrammaton is vowelised to read Elokim.

Now I thought that the tetragrammaton signifies the attribute of mercy see and that Elokim signifies the attribute of judgement, see this question.

What is the meaning then of the tetragrammaton vowelised to read Elokim?

Is it maybe for G-d merciful in judgement?


texts:
When we say the blessing on commandments, such as Tefillin, there is a dagesh in the דּ of קדּשנו.

From what I have learnt a dagesh lene occurs when the בגד כפת starts a syllable and is not preceded by a vowel.

In קדּשנו the ק takes a vowel and breaks this rule. Is the dagesh in this instance a forte?


texts: Are there any Conservative synagogues that daven Nusach Sfard?


texts: Does the position of the kipa change as the man changes his orientation with respect to the ground?

texts:
Is the correct position for the kipa always above the head or does it change as you change positions? For example if you hang upside down does the kipa still need to be on "top" of your head or should you move it to the side (back of the head, or chin)? How about when you lay down on your back or belly?

Question Motivation: When you lie down in bed and need to recite a blessing, do you need to reposition the kippah or it's fine in the regular position - the place it would be have been had you been standing and it would be above your head.


texts: Shemonei Esrei regarding the seasons in Divine Might

texts:
Every time I pray the Amidah, I get very hesitant regarding what season is appropriate for me to  pray. I live in the southern hemisphere in a tropical climate. Therefore, we have one season dry and cold, one season hot and humid, and lastly a season of monsoon.

I have been tempted to pray in accord with the seasons of Israel. But I would be glad if some one would explain if that is permissible?


texts:
Over what parts of current Israel do the laws of Shemittah apply?
Do the laws apply to the West Bank (Judea and Samaria)?


texts: Did Rav Papa issue a halachic ruling in order to benefit financially?

texts:
In the Gemara Shab. 140b Rav Papa is recorded saying that one who drinks wine while able to drink beer violates “ba’al tashchit”. Maharsh”a comments that Rav Papa’s disapproval of consuming wine instead of beer was due to personal bias since he had profited handsomely by beer manufacture (Rav Papa was a brewer).

1- Chazal are known to have been individuals that were extremely refined in their character traits including having pure intentions, so how could the Maharsha have written such an explanation?

2- Why did the Maharsha write this explanation? Was there a difficulty he was trying to resolve?


texts: What is the best online English translation of Tanach?

texts:
I am aware of a number of partial or complete English translations of Tana"ch online, but I am wondering if there are any I am unaware of, especially that fulfill the following criteria:

Precision of translation (the more the better)
Copyability (no tables, strange HTML formatting, etc.)
Freedom (as in beer)


texts:
May one make oatmeal on Shabbos?
It is easy to take care of the bishul problem by using a kli shlishi (according to Igros Moshe OC vol. 4 74:15 and others who hold that there is never bishul in a kli shlishi), but does mixing the oatmeal with water constitute Losh (kneading)?


texts: Jewish prayer for our doctor after baby delivery?

texts:
We just had a baby and are scheduled to see our primary care physician very soon.  We know he is religious and would appreciate a short prayer, and we were wondering if there are any Jewish prayers intended to be recited in the company of a close family physician.

We are open to any prayer content, but are just looking for a simple thank you prayer and/or something for the health of the baby (which is of course the doctor's firstly priority).

I can read Hebrew, so no transliteration is necessary, but an English translation would be helpful.


texts: Does the prohibition from Devarim 22:11 relate to קַ֔יִן Qayin and הֶ֨בֶל Hevel?

texts:
Does the prohibition לֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו from Devarim 22:11 relate to קַ֔יִן Qayin and הֶ֨בֶל Hevel?

What sources (besides the two provided) validate this concept?

Commentary by Daat Zkenim - Devarim 22:11 [ https://www.sefaria.org/Deuteronomy.22.11?with=Daat%20Zkenim&lang=bi&aliyot=0 ]: "An alternate reason offered for this prohibition of mixing wool and linen, is that Kayin’s offering consisted of linen, and Hevel’s of wool, and is therefore a reminder of jealousy and hatred, the opposite of what the Torah stands for."

"Living Torah: Why Can’t We Wear Wool and Linen?" [ https://unitedwithisrael.org/living-torah-why-cant-we-wear-wool-and-linen/ ]
"It is explained that Shatnez is a decree that defies logic and there is no given reason for observing it. Nevertheless, we are told that it represents and recalls the fight between Cain and Abel. Cain brought an offering of the ground, from his flax (which is “linen”), and Cain brought an offering of wool from his sheep. Cain’s offering was rejected because it was of low quality and was not given wholeheartedly. Abel’s was accepted because it was both of high quality and given with sincerity. Cain became jealous and killed his brother. Hence, it can be said that it was a mixture of wool and linen that brought about the first murder in history. Therefore, we may not wear a garment made of wool and linen."


texts: Cholopshkes or stuffed cabbage on Simchas Torah

texts: Many people eat Cholpshkes or stuffed cabbage on Simchas Torah. Is there a source for this Minhag, and are there other names for this dish in the other languages of Jewish communities?


texts: Looking for a drasha on Yerach ben Yomo/Karnei Para

texts: Anyone have any links to any drashos explaining the significance of the Yerach ben Yomo/Karnei Para trop, and why it appears (uniquely in chumash) in the portion about the Levite cities (Numbers 35:5)?


texts: Is aged beef salted and soaked before or after the aging process?

texts: Some kosher butchers are now offering aged beef.  Is this meat salted and soaked before or after the aging process?


texts: What were the Hebrews' tents made out of?

texts:
There are multiple clear references to the Hebrews sleeping in tents during the Exodus.  But what were they made of?

Keeping in mind that they did not have lots of time to prepare for the journey (though they knew leaving was possible for perhaps as long as a year), what materials would have been available to them?

Tent poles could have been made from bamboo or papyrus. But the tent itself is more problematic.  Linen was available but not easy to come by.  They had enough for clothing and other uses such as in the kitchen.  It would take a monarch's wardrobe's worth of clothes to stitch together a tent able to hold a small family.

A fancy tent (of the kind we might imagine the Israelites' tents looked like) takes 58 yards (53 meters) of fabric (58-60 inches (147-152 cm) wide) and an awful lot of other materials to hold it together and stand it up.  This does not include a floor.  You could probably fit 8-12 people here (depending on how many are children).

A lower tent with slanted sides, designed only for sitting up in, not for standing, would take less fabric.  This one sleeps 2-4 but I could see getting 6-8 in there, if that includes small children and no storage space.

Even if you assume they're all crammed in there pretty tight and they are slanting the roof and there's no room to stand, it's still a lot of fabric for each family.  Perhaps there wasn't a roof at all?  If the sukkah comes from these tents, the roof would be reeds or something pretty light.  Or nothing.

Linen is the most likely (light and easy to carry and work with) but very difficult to get in those quantities.  They did carry bolts of fabric but they were for the mishkan and not enough for everyone to sleep in.
Wool was readily available (they had flocks of sheep) but it's a huge amount of work to turn into fabric.  Even felt (which requires no weaving) has to be sheered, cleaned/washed, and stretched, then cut and sewn up.  It's moderately heavy.  They would not have wool or felt stockpiled and there's no mention of this task in the Torah.
Animal skins also work for tents but they require a lot of preparation and are quite heavy.

Nomadic peoples (like Abraham, Issac, and Jacob) would have fully realized tents, and the pack animals to carry them.  But the Hebrews fleeing Egyptian slavery (where they lived in mudbrick huts)?  Would they have full tents in the first few months after they left?  Where would they have gotten the materials?  And how could they have carried them?

Whether the concept of "tent" is metaphorical or practical, what does that look like and what materials did they use?


texts: I just saw Fiddler on the Roof in Yiddish off-Broadway last night. In the wedding scene, the rabbi holds the Kos Shel Bracha from underneath but then kind of "orbits" the cup -- rotating his hand in circles parallel to the ground -- as if to mirror the circling of the kallah around the chosn. Is this "circling" a known minhag? Found in a sefer somewhere? Or was this just some brilliant theatrical direction?


texts: Is it permitted to eat dairy after eating non-kosher meat?

texts:
This is referring to eating meat from a kosher animal that was not shechted. Rambam (Ma'achalot Asurot 9:6) writes that there is a prohibition to cook them together but there is no prohibition to eat them together. Presumably he is referring to the Torah issur of eating milk and meat cooked together. The question here is if there is rabbinical prohibition on eating dairy after eating this meat.
Perhaps this would depend on whether the rabbinical prohibition is contingent on there being a Torah level prohibition on eating them together (which is not the case here), or perhaps they forbade it since there is a prohibition to cook them together.
A well-sourced answer would be appreciated.
Not sure if this the place to add this (my apologies to the moderators.) As opposed to the Mor VeOhalot who is stringent Minchat Yitzchak permits this (9:79 end of Aleph).


texts: Why did David only seem to prohibit a Moshav Leitzim?

texts:
This question mentions the prohibition against living in a Moshav Leitzim.
My question is, what about a Yishuv Leitzim or a Kibbutz Leitzim or a Kfar Leitzim? How could David have been so ambiguous?

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


texts: One thing I never read about tallit katan is how to wash them? Does wool need to be dry cleaned? Cotton can be handwashed. I guess I could handwash wool as well, but doesn't seem as good an idea. Any thoughts--- Especially for those of us who live where walking into a dry cleaner with a tallit katan is not a good idea.


texts:
If someone, for some reason, forgot to say the 1st Yihyu Leratzon during Shemoneh Esrei and started Elokai Netzor, is he allowed to answer Amen to Kadish as he would be having recited the 1st Yihyu Leratzon?
To be more specific, if the 1st Yihyu Leratzon concludes the official part of Shemoneh Esrei and someone did not say it or skipped it, would he be considered to still be in Shemone Esrei until he finishes Elokai Netzor and recites the 2nd Yihyu Leratzon?


texts: Minhag no hair covering for Persian Jewish women?

texts:
My sister tells me her ultra-frum married Persian grad school housemate does not cover her hair and that this is their minhag. Can someone confirm this tradition and if so what are the outer signs (if any) of Persian Jewish women's tznius?

I was under the impression for scriptural reasons (eg the hair aspect of Yifas Toar a desired female captive of war) that hair (and subsequent covering) was an integral part of a woman with respect to beauty and hence modesty.

Edit: User sam closed the question for me in the comments Heter for not Covering Hair

See especially the Ben Ish Hai and women's head covering http://text.rcarabbis.org/the-ben-ish-hai-and-women%E2%80%99s-hair-covering-an-interesting-case-of-censorship-by-jacob-sasson/


texts: What is liquid (prohibited from reheating on Shabbat)?

texts:
How liquid does something have to be to become prohibited from reheating on a blech on Shabbas?

I'm really wanting to know how "soft" or mushy something can be before being considered liquid and not permitted but that's harder to describe.


texts: Do any Rishonim or Achronim view Rava’s opinion of Mordechai as a negative one?

texts:
Recently I was browsing some source sheets on Sefaria regarding Purim, and I stumbled upon this sheet, which, based on various comments of Rava’s throughout Shas, argues that, in Rava’s opinion, Mordechai should have bowed to Haman, and that Mordechai needlessly endangered the Jewish people in refusing to do so. Rava therefore asks that we drink on Purim until we can’t tell the difference between “blessed is Mordechai” and “cursed is Haman,” due to the fact that Mordechai also played a large role in the potential destruction of the Jewish people; after all, Rava says that “wine and good scents made me wise.”

In the sequel, the author argues that the following story, where Rava killed R’ Zeira, did not actually happen, but rather was a Purim shpiel by those who disagreed with Rava’s assessment of events (notably Abaye), arguing that following Rava’s advice would lead to someone getting killed.

While there are other ways to explain these Gemaras that doesn’t lead to anyone arguing that Mordechai was wrong in his actions (not for this thread), I wonder: is the author of these source sheets the first to come up with this theory, or did any Rishonim or Achronim posit it before him?


texts: response to barachu vs candles, in bringing shabbat in early?

texts:
I understand how it can be that lighting candles bring in shabbat.

But I don't understand how responding to Barachu(or any part of the davening) can bring in or be used to bring in shabbat.

I can only understand how it can work if it's only the candles that can bring it in.

If it's the candles that bring it in early, and responding to barachu that bring it in early, then the candles have to be done first, because if responding to barachu is done first, then shabbat is in and you can't light the candles.

And if responding to barachu is only ever done after the candles are lit and thus once shabbat is in, then how can responding to barachu bring in shabbat, (shabbat is already in from the candles),

I have a vague recollection once of somebody jumping up and saying not to say Barachu yet. I wonder if they said that because if he said it too early then it'd be before some people had lit the candles and thus it'd cause breaking shabbat. That suggests that it has the power to bring in shabbat but shouldn't be used to do so.

The shulchan Aruch though seems to perhaps suggest it is being used to bring in shabbat.

Shulchan Aruch  261:4

  After responding to Barechu, even though it is still
  daytime, one may not make an eyruv nor cover over hot foods, for
  one has thereby already accepted /the holiness of/ Shabbos upon
  himself. In our times, reciting Mizmor Shir Le- Yom Ha-Shabbos 2* has
  the same effect as had the response to Barechu /in earlier
  generations/.


texts: Is there an Orthodox publication of the book(s) of the Maccabees?

texts: I would like to know if any Orthodox publisher has put out a version of the book(s) of the Maccabees.


texts: Question about the actions of Pinchas when he killed Zimri

texts:
The Gemara (Sanhedrin 82A), while relating the story of Pinchas killing Zimri, tells us the following:

  "And Phineas, the son of Eleazar, the son of Aaron the priest, saw it." (Bamidbar 25:7) Now, what did he see? — Rab said: He saw what was happening and remembered the halachah, and said to him, 'O great-uncle! did you not teach us this on thy descent from Mount Sinai: He who cohabits with a heathen woman is punished by zealots?' He replied. 'He who reads the letter, let him be the agent [to carry out its instructions]'.

According to the Rambam (Hilchot Issurei Biah 12:4), the laws of "He who cohabits with a heathen woman is punished by zealots" is Halacha L'Moshe MiSinai (Sinaitic Law), and support for this can be derived from Pinchas' slaying of Zimri. (I interpret this to mean that we learn the particulars of the Sinaitic Law from the story of Pinchas [e.g. this law only applies if it is committed in public]. I could be wrong.)

In Halacha 5, the Rambam says that "If the zealous person comes to ask permission from the court to slay him, they do not instruct him [to], even if this takes place at the time [of relations]."

The Chidushei HaRim says (English translation here) that the reason for this is a zealot is someone who reacts to a situation instantly and takes immediate action. Pausing to ask Beit Din what to do shows that he is not a true zealot.

So my question is:

Why wasn't Pinchas asking Moshe "'O great-uncle! did you not teach us this on thy descent from Mount Sinai: He who cohabits with a heathen woman is punished by zealots?'" considered asking Beit Din what to do? Doesn't Pinchas stopping to ask Moshe about the law take him out of the catagory of zealot?

Also, if the Beit Din does not tell someone to go and kill the sinner, why does Moshe tell Pinchas "He who reads the letter, let him be the agent [to carry out its instructions]"? Wasn't that Beit Din ruling that Pinchas should kill Zimri?


texts:
Rabbi Avigdor Miller said that it used to be that gerim (converts) and baalei teshuvah (repentants) who had been given non-Jewish names did not change their names when they became part of the Jewish nation.  However, nowadays, that is no longer the case, and so it is normal presently in most cases for gerim to become Avraham, Ovadyah, etc.

Avram became Avraham, and Sarai became Sarah.

Why did this custom change, and why don't converts Hebraize their existing English name and add a letter of God's name the way that Abraham our Patriarch did?

Also, why do gerim nowadays become Avraham, etc., because if there is nothing inherently wrong with using non-Jewish names back then, so what is wrong with using them now?


texts: How are parshas dealt with during the leap year's leap month? Also on haftorahs?

texts:
The Torah is divided into parshas and read each Shabbat.  So during leap year, how is it handled?

For haftorahs, same question.  Also there are some parashas that are 2ndary to the main ones (alternative ones) for some weeks.  How was it decided what would be secondary?

Thanks!


texts: Are the Jews today still waiting for the Messiah to come?

texts: Are the Jews still today waiting for the promised Messiah to come?  If so, then what kind of Messiah are they expecting right now? When do they expect him to come?


texts: What do you do if you made a Tzedaka pledge and now the organization folded?

texts: Recently a friend of mine asked me the following question. He pledged $500- to a Yeshiva, yet before he paid the pledge the Yeshiva closed. Does he still have to pay his pledge to another Tzedaka or is he absolved? Is there a difference if the Tzedaka closed and remained in debt or if it closed and satisfied all outstanding debts? Is there a difference if the organization had bylaws specifying what happens to their assets on dissolution? (As always CYLOR)


texts: How do you reach 100 Brachos on Tisha B'av? You can't smell spices See Here, like some do for Yom Kippur, you can't eat, and you probably won't be going to the bathroom too much. So, how do you reach 100 Brachos on Tisha B'av?


texts: Time Parameters of Mishenichnas Adar Marbin B'Simcha

texts: Is "Mishenichnas Adar Marbin B'Simcha" just for the month of Adar, and then you take a step down in simcha for Nisan? Or are you supposed to raise your level of simcha and stay there until Av, when you're supposed to decrease your joy? If it's just for Adar, why? What about the other months in which we were saved in some way (Nisan, Kislev)?


texts: In two places in parshat Bereishit Gd commands "be fruitful and multiply".  The second place is the familiar commandment directed to humans (Gen 1:28).  In the first place, the same words are used but concerning fish and birds (Gen. 1:22).  Are animals commanded?  If so, in what sense?  If not, how do we interpret Gen. 1:22?


texts: How should a person wearing t'fillin on his right hand strike his left chest at 'oshamnu'

texts:
On days when Tachnun is said, gently strike the left side of your chest (over the heart) with a closed fist at the words חטאנו and פעשנו. (from Kehot)

How should a left handed person wearing t'fillin on his right hand strike his chest? Should he use his left hand, or the right one even though he is wearing t'fillin on it?


texts:
I am looking for a rolling gate. All of my life I’ve maintained that it is vital I find it. It has been pointed out that a lion wrote on the rolling gate, a lion with great zeal indeed wrote on the rolling gate, the lion’s vitals were stellar by the way, which is why it lived by the rolling gate.

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


texts: Saying Shemini Chag Haatzeret Haze in Shemona Esrei

texts: Why do certain communities say shemini chag haatzeret haze and not chag shemini atzeret haze like all the other festivals (chag hasukkot, chag hapesach). Why is the word chag in the middle of the name?


texts:
Are there any meforshim (commentators) who believe that Noah's ark was a submarine that went under water?

I remember seeing a Seforno on this but don't remember more; it could even be on this site but I can't find anything.


texts:
Rashi explains (14:34) that Moshe knew that the "mekoshesh eitzim" was mehuyav mittah, but he didn't know which one because it wasn't said anywhere befeirush.  Why didn't Moshe apply the rule that stam mittah in the Torah, if not specified otherwise, is henek?

Source for rule: Sanhedrin 52b

(ויקרא כ, ב) מות יומת בחנק אתה אומר בחנק או אינו אלא באחת מכל מיתות האמורות בתורה אמרת כל מקום שנאמר מיתה בתורה סתם אין אתה רשאי למושכה להחמיר עליה אלא להקל עליה דברי רבי יאשיה
“Shall be put to death” means death by strangulation. Do you say that his execution is by strangulation, or is it rather by one of all the other types of death penalty stated in the Torah? You must say that it is by strangulation, as everywhere that the death penalty is stated in the Torah without specification you may not take it to be more stringent with regard to it, i.e., to mean that the sinner should be sentenced to a severe type of execution; rather, you must take it to be more lenient with regard to it, i.e., that a lenient type of execution should be applied. Consequently, the sinner is sentenced to be executed by strangulation, which is the least severe type of capital punishment. This is the statement of Rabbi Yoshiya.”


texts: Rambam in Mitzvah of Ner Channukah: why "Shemen and Neros"?

texts:
The Rambam writes in Hilchos Channukah Perek 4 Halacha 12:

  אפילו אין לו מה יאכל אלא מן הצדקה שואל או מוכר כסותו ולוקח שמן ונרות ומדליק

What is the reason the Rambam wrote to take "Shemen and Neros" to light? Seemingly he could have just written "Shemen" or "Neros".

It was recently pointed out in a question/answer the shita of the Evnei Nezer that there is a din "cli" by the Channukah candles. Perhaps this Rambam is coming to also say that one needs to use a cli.


texts: Does דבר שיש לו מתירין apply to כל דפריש?

texts:
Often, there's a rule that a forbidden substance (or object) that got mixed with sufficiently much (or many) permitted substance (or objects) is בטל ("nullified" is the usual translation, though I don't like it much) and the entire mixture is permitted. However, that rule usually does not apply when the forbidden substance can be made permitted by other means (such as by the passage of time) without loss of quality: דבר שיש לו מתירין אפילו באלף אינו בטל.

There's another rule for "nullifying" a forbidden object: Often, if an object becomes segregated from among like objects, it may be assumed to have come from the majority of them, so that if the majority of them are permitted, the one chosen is permitted: כל דפריש מרובא פריש.

Does the exception of דבר שיש לו מתירין, something that can become permitted by other means, apply also to the case of כל דפריש, something segregated from among like objects, forbidding the segregated object if it can (assuming it's forbidden) become permitted by other means?