texts: Are there practices where Sepharadim do not hold by Shulchan Aruch?

texts: I remember a Tunisian friend who was fairly learned mentioned a few places (halachically, not geographically) where Sepharadim do not go by the SA, but can't remember the specifics.


texts:
The Mishna says: If a man says to a woman, "Marry me. I am rich.", and she agrees, but it turns out he is poor, the betrothal is not valid.  If a man says to a woman, "Marry me, even though I am poor.", and she agrees, but it turns out he is rich, the betrothal is also not valid. [Kiddushin 48b, see also Shulchan Arukh, Even HaEzer 38:24]

The Gemara asks:  Why the second?  Because she may say, "I do not want a shoe that is too big for my foot."  [I.e., I do not want to marry above my social standing -- my husband may act haughtily towards me and I also do not want to constantly worry about whether I am using the right fork for the fish.] [Kiddushin 49a]

My question is: The Mishna and commentaries assume that "rich" and "poor" are clearly defined.  Are they?  I could not find precise criteria anywhere.


texts: Status of food fried with oil that was previously used for meat

texts: If one used oil to fry meat and the next day used the same oil to fry something pareve (eg. french fries), is the pareve food considered 'meat'? Is there any differences between Sefardic and Ashkenazic Jews in this regard?


texts: Internet-advertising on Shabat (by and for Jews)

texts:
Others here have raised the general questions of whether or not various forms of Internet-presence (belonging to a Jew) can remain open on Shabat:

blogs/websites, in general
e-commerce sites, in particular

... or whether or not it is permissible to post questions before Shabat, knowing that they might get answered on Shabat by a non-observant Jew.
I would like to more specifically ask regarding the permissibility of Internet-advertising, in the following two contexts:

Shouldn't it be prohibited to pay for, and benefit from, advertisement (such as Google AdWords or Facebook ads) on Shabat that drives traffic to a web-presence of a Jewish-owned business (marketing blog / FB fan-page / e-commerce site)?  Wouldn't this be a problem even if the target audience is not Jewish -- and all the more so when, as with businesses in Israel, the target audience is predominantly Jewish?
Even assuming that there might be lenient opinions that allow passively leaving some such sites open on Shabat, wouldn't the appearance of active advertisements on Shabat for marketing-related content constitute -- at the very least -- Mar'it Ayin?  And even more so: the business-owner is actually paying money for ads that might actively attract nonobservant Jews to do some extra mouse-clicking!

If, as I suspect, the issues raised above are indeed problematic Halachically, is it at all permissible (especially in Israel) for a Jew to manage Internet-advertising campaigns on behalf of nonobservant Jewish business owners that insist on keeping their ads running on Shabat?
Would it matter who is directly paying for the ads (the observant campaign manager or the nonobservant client)?


texts: Why when the Jews made the egel, a single bull, they use the words Eilah Elohecha Yisroel which is plural?


texts: Formulation of blessing on individual tithes

texts:
When separating all the relevant tithes from one's produce, one can include all the various obligations in one collective blessing before the entire process (Tosefta Brachot 6:19 (note variant versions), Yerushalmi Demai 5:2 (cf. Shu"t Rivash 384), Rambam Maaserot 1:16 (see also Terumot 2:16), Shulchan Aruch YD 331:78). The blessing, as printed in all prayer books today, is:

  ברוך אתה ה' אלקינו מלך העולם אשר קדשנו במצוותיו וצונו להפריש תרומות ומעשרות.
  Blessed are You, Lord our God, King of the universe, Who has sanctified us with His commandments and commanded us to separate the heave offerings and tithes.

What would the appropriate formulation of the blessing be for each separation individually? I'm looking for the correct blessing(s), if any, to say before all instances of separating exactly one of: Terumah Gedolah, Terumat Maaser, Maaser Rishon, Maaser Sheni, and Maaser Ani.


texts:
One elementary grade yeshiva in my area has a "creative" activities director that tries to hunt for some "unusual" day trips for the kids. Sometimes, I assist him.

I'm curious if there are any places in or near the New York City area where kids and adults can see how klaf (parchment) is made. I'm not even sure how I would begin to hunt for such places, myself. The only local sofer I know buys his klaf from a store, so I don't think he would know.

Does someone have some suggestions?


texts: Blackout restoration on Shabbath - and your food

texts: If you suffer from a blackout on Shabbath, but the power returns on Shabbath, and you have certain food elements cooking, is there a problem of either Nolad or some other issue relating to food that was entirely or mostly cooked on Shabbath after the power was restored?  What about water in an urn - would that be considered different from, say, Cholent, because we hold Yesh Bishul Ahar Bishul for water?


texts: What should be done if the Torah reader goes past the designated ending for the weekday / Shabbat mincha Torah reading?

texts:
During Shabbat mincha last Shabbat, the Torah reader (it wasn't me :-) accidentally extended the Levi (2nd) aliya past its designated break, and read what was designated for yisra'el's aliyah, thus, ending at the Shabbat sheni aliyah, or the end of the designated reading. What should be done in such situations? Should the Torah reader:

repeat beginning from what was designated as the yisra'el aliya?

Or

Read ahead reading a minimum of 3 verses? (rule is that there must be a minimum of either 3 verses until the end of the current paragraph, or if beginning a new paragraph, he must read 3 verses.)


texts: Katan (child) opening up the aron kodesh

texts:
Is there anything wrong with a katan (child) receiving the honor of opening up the aron kodesh (for example when saying Avinu Malkeinu, or during Selichos, or after davening for Anim Zmiros, or even when to take out the Sefer Torah -- however perhaps the katan would just open the aron and someone else would take it out -- or perhaps even the katan would do this?)

The only reason I could of is that it's not a "kavod" for the tzibbur for a katan to receive this honor when there are gedolim there that have a chiyuv in mitzvas.


texts: How is the liturgy affected by Passover falling on a Friday night?

texts:
This year (2015 / 5775), the first night of Passover falls on Shabbat (Friday night).  Neither my haggadah nor my siddur give much detail explaining how to integrate the two ceremonies.  The only statement I found was that on Saturday night, Havdallah is to be combined with the kiddush for the second seder.

What other tips or guidance would be useful to know for this confluence?  Is the full Kabbalat Shabbat recited or just the abbreviated one?  I assume Maariv should be completed before the seder begins, but should one do the Shabbat kiddush at the end of Maariv like usual, or wait for the kiddush in the middle of the seder? Which wording should one use: the Shabbat kiddush or the festival kiddush?  What else am I not thinking of?


texts:
What is the implication that Hashem is identified as our husband? Why use a term that many cultures or humans define as a "sexual partner"?
Isaiah 54:5

"כִּי בֹעֲלַיִךְ עֹשַׂיִךְ ה' צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹקי כָל־הָאָרֶץ יִקָּרֵא׃"
For He who made you will espouse you— His name is “LORD of Hosts.” The Holy One of Israel will redeem you— He is called “God of all the Earth.”


texts: Buying New Electronics During the 9 Days

texts: Is one allowed to buy new electronic devices during the nine days (e.g. cellphone, laptop)?


texts: If hands are in water through the night must they be washed in the morning?

texts: If one sleeps through the night with hands in water must one wash hands for netilat yadayim in the morning?


texts: Benefiting from channukah candles in a mirror

texts:
One is not allowed to "benefit" from the lights of the channukah candles. Rashi says the reason is in order that it should be recognizable that these candles are light for the mitzvah in order to "l'farsem hanas" (to promote the miracle.) The Ran says the reason is because that these lights are similar to that of the Menorah (in the Beis Mikdash) that one is not allowed to have benefit from, so to the channukah candles.

Would this din also apply if one is benefiting from the light that is reflected in a mirror?

The reason why I am asking and think that it might not be a problem according to Rashi is because one doesn't necessarily see that you are benefiting from the "actual" candles, and therefore, according to Rashi, it's still recognizable that these candles are for the mitzvah. Perhaps, according to the Ran, it's more of a problem since one is still benefiting from the light. However, maybe it's only the "direct" light that would be a problem according to the Ran.


texts: Does Pirkei Avot establish we can find morality separately from the law?

texts:
One of the more notable things about Pirkei Avot is that it's empty of Halacha for the most part.

It establishes a series of ethical ideals and opinions written by our sages but these ethics and ideals aren't connected to Halacha.

My question is pretty straightforward. If these ethics exist unsourced or rationalized through Halacha, would it not be acceptable to say that Pirkei Avot establishes that morality can exist independently from Halacha?

If this book is by definition a book of morality and ethical philosophy, isn't this saying those ideas can be independent from the law?


texts: Back then was a 9 year old and 1 day boy allowed to do yebam to his dead brothers wife?


texts: Is it necessary to use only the same Mohel?

texts: Recently I was told that when one makes a Bris they should use the same Mohel they used for the older child. Is there a source for this? What is the reason?


texts: May I buy and use cheap fakes instead of paying full price for brand-name clothes?

texts:
An old friend recently asked me to purchase some replica "beats" (headphones made by monster) which authentically (depending on the model cost between 120$-500$) so I started to look them up online and found ones that cost 400$ authentically for 50$ (replica). One day I was walking around the Bet Midrash and I find this book called copyright in Jewish law so I opened it and decided to look up my case of Halacha and it seemed from there that it would be Asur to purchase these replicas so I sent some to ask the Rosh Kolel of Hoshen Mishpat at the Bet Midrash. He replied that it would be Asur to purchase. However, I wondered to myself how all the time I see Jews wearing replica Louis Vuitton belts etc. so I asked my friend to ask his Posek in Israel (I have to talk to him directly BN tommorrow) but it seemed like the Posek in Israel was Matir. Does anyone have any information about this? What about placing a logo on an item such as Louis Vuitton logo onto a car (for example)?

Sumamry: are replica items of clothing etc. (e.g. Louis Vuitton belts) Mutar to be purchased? And if purchased must they be returned or destroyed?


texts: In Sefer Yona 3:4 why was it so easy to convince the city of Ninveh to do teshuva (5 words!) if they were so evil?


texts: Source for forgiveness at a Bris Milah for those who share the baby's name

texts:
I have heard many times that if one is present at a Bris Milah and the baby receives the same name as them, they receive forgiveness for all of their sins and/or some sort of special Beracha.

Is there any source for this, or is this simply some corruption of what is spoken about here: Eliyahu HaNavi and bris?


texts:
Rashi comments at the beginning of this week's parsha, that Yaakov requested to sit in tranquility:

  וישב, בִּקֵּשׁ יַעֲקֹב לֵישֵׁב בְּשַׁלְוָה, קָפַץ עָלָיו רָגְזוֹ שֶׁל יוֹסֵף – צַדִּיקִים מְבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה, אָמַר הַקָּבָּ"ה לֹא דַיָּן לַצַּדִּיקִים מַה שֶּׁמְּתֻקָּן לָהֶם לָעוֹלָם הַבָּא, אֶלָּא שֶׁמְּבַקְּשִׁים לֵישֵׁב בְּשַׁלְוָה בָּעוֹלָם הַזֶּה:

Why is it only Yaakov who makes this request? All the avos underwent traumatic experiences. Avraham with kivshan ha'eish, Yitzchak with the akeida, Yosef with the hatred from his brothers and the nisyonos of Egypt etc etc. But they seemingly don't make this request. Why is it only Yaakov?


texts: Seudas Pidyon HaBen and Bris Milah together

texts:
If someone had a baby boy and the bris was pushed off until what came out to be the day of the Pidyon HaBen. Can the 2 seudas, one for the Bris and the other for the Pidyon HaBen be made together as one seudas mitzvah? Or is this a problem of being "marvin simcha b'simcha (mixing together 2 separate simchas.) Are there any sources on this?

(Related: Question of which to make first, the bris or the pidyon?)


texts: Would medical care be forbidden, if not for the permission of Ex 21:19?

texts:
At Bava Kamma 85a , the Talmud and the Rishonim discuss Ex 21:19
as the authority by which a doctor is permitted to heal a patient.

Is this discussion really halachic? If no verse mentioned doctors and healing, perhaps one might think that the Merciful One struck the patient and the doctor heals illegitimately; but this would not amount to a true Biblical prohibition for either the doctor or the patient. Right?

Or is there another instance of a Biblical prohibition arising through the complete silence of the Torah, the absence of any reference at all to some activity?


texts: Why isn't the bracha "Al Achillat Matzah" said before eating the Afikoman?

texts:
Follow up to this answer. Excerpt (my bolding, here):

According to Rashi and the Rashbam:  The main Matza and Maror were
eaten right at the end together with the kezayit piece of Pesach
lamb/kid in the time of the Beis Hamikdosh, and no Matza or Maror was
eaten beforehand. So nowadays the pesach is not availlable and the
marror is no longer a Mitzva Deoraisa, so the Afikomen at the end is a
representation of the actual Matzas Mitzva which accompanied the
Pesach offering. This is why Rashi and the Rashbam say Pesachim 119b:
אין מפטירין אחר מצה אפיקומן - שצריך לאכול מצה בגמר הסעודה זכר למצה
הנאכלת עם הפסח וזו היא מצה הבצועה שאנו אוכלין באחרונה לשם חובת מצה
אותה שלאחר אכילה - The Afikomen should be eaten as the main Mitzva of
Matza on Seder night as a rememberance to the Matza that was eaten
together with the Pesach Offering at the end of the meal al hasova
(i.e not being stuffed but almost full).

If, according to this opinion the Afikoman is the "main" mitzvah of matzah eating, why isn't the barcha al achilat matzah made then instead of together with the hamotzi before Shulchan Orech? Or, is it just a question that we are not following Rashi's / Rashbam"s opinion for some reason? If so, why not?


texts: Digital text versions of Breslov sefarim

texts:
I've come across some of the many different PDFs available of Breslov sefarim on BreslovBooks.com, but I was wondering if there were versions available in plain text format so as to be able to copy and paste easily in Unicode/UTF-8.

Dose anyone know if there are available copies of:

חיי מוהר"ן (Chayey Moharan)
ליקוטי מוהר"ן (Likkutei Moharan)
סיחות הר"ן (Sichos Haran)
etc.

in a plain-text format?


texts: Controlling a bad habit: picking fingernails on Shabbat

texts: Does anyone have advice for someone who has a (nervous?) habit to rub/scrape their fingernails together - thereby tearing away parts of the nail and surrounding skin (which is a rabbinic prohibition on Shabbat)?


texts: Where are these sources quoted by the Chofetz Chaim?

texts:
The Chofetz Chaim here references a place in the third section where he discusses the laws of talking in a shul. I have not been able to find the reference. Can anyone find it for me?
He also writes (in the footnotes) that according to the Semag, Semak, and Yerei'im, honoring a shul is a Biblical commandment. Again, can someone find the sources please? Even though he gives a number for the Yerei'im, it seems to use a different numbering system than the ones I've found online.


texts: When and why did the custom that a Nidda hides from the public that she is a Nidda start

texts:
I understand that in the past it was not hidden from the public that a Nidda was a Nidda, as they wore special clothing.
As we see the רע"ב's explanation in the Mishna in Kethubot 7:6

וּמְשַׁמַּשְׁתּוֹ נִדָּה. כְּגוֹן שֶׁהֻחְזְקָה נִדָּה בִּשְׁכֵנוֹתֶיהָ שֶׁרָאוּהָ לוֹבֶשֶׁת בִּגְדֵי נִדּוּת, וּלְבַעְלָהּ אָמְרָה טְהוֹרָה אֲנִי:

This is also codified in Shulchan Aruch Yoreh Deah 185:2

ב וְאִם הֻחְזְקָה נִדָּה בִּשְׁכֵנוֹתֶיהָ, שֶׁרָאוּהָ לוֹבֶשֶׁת בְּגָדִים הַמְיֻחָדִים לִימֵי נִדּוּתָהּ, חֲשִׁיבָה  כְּוַדַּאי טְמֵאָה.

And that now there is a custom of modesty to hide it from the public .

as is seen nitai gavriel, nida 1, 13, 15
and from foot note there end of drackai teshuva, 195, 9

When? and Why? did this change.


texts: Explanation of kri u-khtiv vowel for first letter of tetragrammaton

texts: In Kri u-Khtiv, the vowels provided are for those of the Kri. The Kri of YHVH is usually Adonay. The first vowel of Adonay is Hataf-Patah. Why then is the first vowel of YHVH given as Shva in those cases instead of Hataf-Patah?


texts: How did a virgin decide upon her marriage in Israel 2000 years ago?

texts: About 2000 years ago in Israel, was a virgin free to choose her future husband (or even to decide whether to marry or not marry at all) or she was absolutely submitted to the will of her father?


texts: What happens if someone converts to Judaism and then reverts?

texts:
For example if someone in Islam today converted, and tomorrow they return back to any other religion, then:

  Crime has been committed.
  And must be condemned
  His Actions will be punished

Is there any command about this in Judaism?


texts: I'm pretty sure I once saw the Mishna Brura talk about how it's best not to cut tzitzis with metal and that there's a custom to cut tzitzis strings with your teeth. But now, although I keep searching through O.C. Siman 11, I can't seem to find it. Can anyone come up with marei mekomos?


texts: Considering that we can do things that are against the divine will (like sinning, for instance), how can we say that everything that occurs is for the good? I understand that everything that God does is good, but if Man can do something evil that God doesn't want, how can we say that we will one day see everything was good, if what was done was evil?


texts: How far does one have to go in giving mussar?

texts: If someone has a sibling who is mechalal shabbos and they try to tell them what they're doing is wrong but the sibling refuses to listen does one have to go even further in trying to stop them?


texts: What makes the choice to do good or evil?

texts: I understand some of bechira but this has always puzzled me: If we are equally inclined to do good or evil, what is it that makes the final choice?


texts: Rambam on the Gemara's Scientific and Historical authenticity

texts: Where does the Rambam state that the non-Halachic parts of the Gemara - for instance, Agadata, Science etc - aren't to be taken literally or simply aren't factually correct?


texts: Why were the Israelites punished on account of King David's census?

texts:
In 2 Samuel 24, King David orders a census, against the advice of his chief of staff, Joab.  Then God becomes angry and 70,000 people die of a plague.  David is repentant:

But afterward David reproached himself for having numbered the people. And David said to the Lord, “I have sinned grievously in what I have done. Please, O Lord, remit the guilt of Your servant, for I have acted foolishly.” [2Sam. 24:10]

But earlier it says:

The anger of the Lord again flared up against Israel; and He incited David against them, saying, “Go and number Israel and Judah.” [2Sam. 24:1]

So God Himself had ordered the census!  Why then is He angry that David obeyed Him?  Is it because the count was done directly, instead of, say, by having each person turn in a shard and counting the shards, as King Saul had done [1 Samuel 11:8]?  And why punish the people when it was David who made the mistake?
Or maybe the plague was punishment for whatever the Israelites did in 2 Samuel 24:1 that angered God, and had nothing to do with the count?  (Rashi candidly confesses his ignorance: "I do not know what it was that they did [to anger God].")


texts: Graduation ceremonies in Jewish tradition

texts:
This being graduation season in much of the northern hemisphere, I've been wondering:

Is there a tradition of holding formal ceremonies for "graduation"? I know we make a Siyum when we complete a large section of Torah learning, and of course Shemini 'Atzereth is also celebrated as Simhath Torah, when we complete (and renew) the cycle of public Torah reading.

But is there a tradition of a "graduation" ceremony to mark the completion of studies at an intuition of Jewish education, or is this adopted from our surrounding culture?


texts: Does the existence of punishment remove the possibility of free will?

texts:
I understand the concept that we have free will.  But there are punishments for transgressing the commandments.

Does the existence of the punishments remove the free will and free choice?


texts: Is there any prohibition in a Yisraeli or Levi marrying a Bat Kohen?

texts: Is it assur for a Yisraeli or a Levi to marry a Bat Kohen? I know there are prohibitions for a Kohen when it comes to marriage but I was wondering if there are any special requirements for the husband of a Bat Kohen.


texts: Why did none of the later kings of Israel destroy Amalek?

texts:
There is a commandment to obliterate Amalek.

Shaul Hamelech was commanded to obliterate Amalek and failed.

Dovid continued in the process, but obviously didn't destroy them completely.

None of the later kings of Israel (including Chizkiyahu who was a righteous king, Shlomo who was a world power etc.) even went to war against them.

Why was this commandment never fulfilled?


texts: I have met people who have a name for secular contexts (eg. Mottel for Mordechai), a name for legal usage (eg. on a birth certificate), and a name for being called to the Torah. For what it's worth, most of these people have been from the "Yeshivish" welt. Is this practice based in halacha or any written minhag?


texts:
The sefer חצי מנשה (R' Menashe Grossberg, 1860-1927, brief bio excerpted from Encyclopedia Judaica here) refers to a R' Yosef Angeloni (אנגילוני) who authored a sefer entitled קופת הרוכלים that is supposedly in manuscript at Oxford.

R' M.M. Kasher (in Torah Sheleima) cites R' Angeloni via R' Grossberg in multiple instances, such as in the link provided in this answer.

Who was R' Yosef Angeloni?

(Information on when and where he lived and on his sefer would be appreciated, as would any other biographical details).


texts: Who's responsible when someone runs into the Mikvah upon my swipe

texts:
Many Mikvahs these days have a gate that opens upon swiping a pre-paid card. I've had many times where a person will stand there and wait for me to swipe and go in with me after I swipe my card.

Do I have to worry about Geneiva and not allow him, or is it completely on him and it's the person getting in without paying who is Oiver  on Geneiva. ?

This question applies not necessary on Mikvah gates, that's just a scenario where it happens a lot.


texts: Reading the megillah without the taamim (cantillation)

texts:
The Kesser Shem Tov 2:pg.536 writes that the minhag of London and Amsterdam is to read the Megillah without the taamim (cantillation). This minhag is also found in Alger and Ashkanaz. The reason that is given is that the megillah is called a letter (not sure how that explains this). The Rivevos Ephraim 4:173:44 thinks this is a chiddush.

Do any communities or shuls read the megillah without the cantillation nowadays (I have never seen or heard this before)?


texts: Why do some Jewish men wear short trousers?

texts:
Firstly, please forgive me if my question seems impertinent or offensive - it is genuinely meant to be neither. I live in a an area that traditionally had a fairly high Jewish population (although that seems to be not so much the case any more) and work in London, where I often see visibly identifiable Jewish men. Many of the men wear trousers which don't reach their shoes - they seem to be quite deliberately worn short. One Jewish man who uses the same railway station as me wears trousers that come only to be tight below his knees and some kind of stockings below that.

My question is: why are the trousers worn so short? Is there a religious reason for this or is it cultural?

As I am at pains to point out, this is asked with all respect - I just don't feel able to approach a stranger in the street and ask as that might be taken as confrontational when I wish no such thing.

I have tried to find the answer using Google but I suspect I lack the relevant terminology, as I cannot seem to get anywhere.

Thank you.


texts: Is there possibly a requirement to write down your Chiddushei Torah?

texts:
There is a principal of "devarim shebichtav iy atah rashai le'omram b'al peh" - Torah that is written is not permitted to retell purely from memory. It is for this reason we do not permit the bal koreh to read "from memory" even when they have the entirety of the laining memorized. This may have significant halachic ramifications especially regarding the parts of davening (Shirat HaYam, Shema, mussaf additions, etc.) where we recite whole perakim from the torah, often from the heart.

The converse also holds - as a principal we generally don't commit to writing Torah sheb'al peh, to the extent that the tana'im would write their own notes but would not distribute them! Later it was decreed that in order to preserve knowledge of tradition (eis la'asos hashem, heferu torasecha) they permitted the codification of the mishnah and later the Talmud.

There are opinions who consider the buying of a sefer (and certainly publishing your own) to be a fulfillment of the mitzvah of ketivat sefer torah. (Shulchan Aruch YD 270:2)

Do we consider Divrei Torah explaining the pshat of a possuk (like Rashi) to fall under the latter category, by which one is impelled to teach torah (udelo yalif katala chayiv), but not necessarily to write it?

Or, since it is torah solely derived from Torah shebichtav, does it have the status of Torah shebichtav (and may fulfill the requirement to make a Torah shebichtav) and, consequently, one would potentially be required to commit it to writing?


texts: Is it forbidden to urinate in front of someone?

texts:
This may seem like a very odd question, however I remember seeing this talked about explicitly. Is there any prohibition of urinating in front of another person? Say for example you are the bathroom taking a showering and someone (of the same gender) has to urinate very badly. Is there any problem of doing it while the person is there in the bathroom and might see (obviously they could look away.)

Again, I realize it's an odd question but I remember see explicitly that it's a problem to urinate (or defecate as well of course -- perhaps even worse) if someone else is in the same bathroom together or is able to see you. Obviously one could then ask if there is a problem to use a restroom for men where there are urinals.


texts: Pesachim 109a has קליות given to the kids at Seder.  Is there an issue of this "parched grain" being chametz?  How would it be made?  Like matzah?  How would they make it appealing to kids?


texts:
Bereshit 10:2 reads:

בְּנֵ֣י יֶ֔פֶת גֹּ֣מֶר וּמָג֔וֹג וּמָדַ֖י וְיָוָ֣ן וְתֻבָ֑ל וּמֶ֖שֶׁךְ
וְתִירָֽס׃

Targum Jonathan to this verse reads:

בְּנוֹי דְיֶפֶת גוֹמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתוּבָל וּמֶשֶׁךְ וְתִירָס וְשׁוּם אַפַּרְכְיוּתְהוֹן אַפְרִיקֵיוְגַרְמַנְיָא וְתַמְדִיֵי וּמַקֵדוֹנִיָא וְיַתִינְיָא וְאוּסְיָא וְתַרְקֵי

Thus, the author of the Targum associates Magog with a place called "Germania".
I did some research, and indeed in the time period that the Targum was written, Germania did already refer to the region of modern day Germany, and was a roman province.
With the events of WW2 and the subsequent founding of Israel, the connection between Germany and the apocalyptical place Magog is very fascinating.
Are there any sources that make this connection and discuss in detail the ramifications of interpreting the Gog Umagog Prophecies in this fashion based on the Targum?


texts: I've read the topic of whether or not God discriminates between Jews and non-Jews, but does God love non-Jews? Does it say anywhere that He does love non-Jews. I don't believe that God hates non-Jews or that Jews should hate non-Jews. I ask because someone is putting these questions to me and I am not sure how to answer all of them.


texts: If Jews shouldn't marry non-Jews, why did prominent Jewish leaders do so in the bible?

texts:
Moses's wife was a Midianite.
Solomon had many non-Jewish wives.
Abraham married Hagar, who was an Egyptian.

If Jews shouldn't marry non-Jews, how were these prominent Jewish leaders able to do so?


texts: We have a small synagogue: the room where we pray gets converted into the dining area. The back wall of the room has a washing station already. There is some money to update the synagogue, and some people want to get rid of the washing station and make everyone use the kitchen. I want to know if there are sources to support keeping the washing station. I know that all kosher restaurants I have been to have one, but besides that....


texts:
Throughout the work on Tzniut entitled Oz VeHadar Levusha, by R. Pesach Falk, he refers to a separate book of his entitled "Mekorot" which includes a more complete list of the sources he bases his ~700-page encyclopedia upon.

However, I have been unable to find any mention of this book online. Does anyone know where this book can be viewed or purchased? Or perhaps, it has still yet to be published?


texts: What is the nature of the numeral "ashtei-asar" (11)?

texts:
What is the nature of the numeral ashtei-asar (meaning 11) as in (BeMidbar 29:20, Parashat Pinchas):

  וּבַיּוֹם הַשְּׁלִישִׁי פָּרִים עַשְׁתֵּי-עָשָׂר

What is the basic word?  Is this using semichus, as in ashtaim of asar? If so, what does that mean?  (I was thinking of some sort of contraction with shtayim, but that would be feminine.)
Why does the the Torah sometimes use ashtei-asar and other times achad-asar as in (Bereshit 37:9, Parashat Vayeshev)?

  וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים, מִשְׁתַּחֲוִים לִי

Does the basic word (i.e. עשתי) appear anywhere without the word asar (עשר) or esreh (עשרה)?


texts:
When was the Sefer Nizzahon Yashan written? And this question leads me to another one: Does anyone know of any mention in Rishonim or acharonim about it (or about its author)?

The Sefer Nizzahon Yashan is an anonymous polemical work compiled in the second half of the thirteenth century (?) which is similar in many aspects to Sefer Yosef haMekanne, the Shevet Yehudah and the Vikuach HaRamban. This question occurred to me because in other registered disputes (e.g. in Disputation in Paris and Barcelona) seems to me have no mention of it.


texts: Is there anything wrong with putting up a cholent to cook right before Shabbos?


texts:
Who is this person named "Rei" in the Haftarah of Parashat Chayei Sarah?

Melachim I - I Kings - Chapter 1:8 And Zadok the priest and Benaiahu
the son of Jehoiada, and Nathan the prophet, and Shimei and Rei, and
the mighty men, who were with David, were not with Adoniahu.

https://www.chabad.org/library/bible_cdo/aid/15885/showrashi/true
The name "Rei" appears suddenly in this Haftarah passage and gives an impression that the readers know who this person is.


texts: If you don't give up your life, are you liable?

texts: The Gemarah in Sanhedrin says that there are three things a person should give up his life for rather than violate. They are idolatry, murder and sexual immorality. But suppose, if a guy has a gun to your head, and says, "Worship my God or I'll kill you" and you can't muster up the courage to be killed, are you in violation of the Halacha to Martyr yourself? Or does the commandment of Vchai Bahem take over and therefore you are not in any violation?


texts: Why is every verse in the first 4 chapters of Eicha written as its own parsha?

texts: I recently browsed a Tikun Simanim and noticed that in the first 4 chapters of Eicha (Lamentations), each verse is in its own parsha (paragraph). I don't know if this is unique among the books of Tanac"h or not. (I haven't checked how every book is written on klaf.) If it is unique, why was it written this way?


texts: bran in the bathhouse for use as a cleanser

texts:
In Mishna Pesahim (2:7)

MISHNA: A woman may not soak coarse bran to bring by
hand to the bathhouse for use as a cleanser; however, she may rub
coarse bran on her dry skin.

Where can we find documentation for this women habit in material culture? Is it documented somewhere except for Mishna or Jewish literature to which I can refer?


texts: Does one violate a prohibition if sees pritzus, immodesty in a CGI, comic books and in handwritten drawing or does it only apply to real pictures?


texts: What status (if any) does a person suffering from depression have?

texts:
If someone is suffering from severe clinical & chronic depression & Is suffering so severely that he no longer has any capacity to experiences joy, how can he be expected to perform even simple mitzvos, much less Davening or Learning BiSimcha, or interacting with his community in a meaningful way? Does he have the status of a Choleh & is therefore exempt from certain “obligations” while in this mental state. If so, to what extent would he be exempt?

Thank You & Be Blessed!


texts: Why does the Ezras Torah Luach say horseradish is preferred?

texts:
The Ezras Torah Luach (in the obvious place) says that horseradish is the best way to fulfill the mitzva of maror.

I've seen answers on this site that say the opposite: horseradish is a very bedieved option.

What is Ezras Torah's reasoning?


texts: How the statements of R. El'azar Ben Azaria fits in the seder

texts: What is the relevance of the Mishna amar rabbi El'azar ben Azaria to the haggada? Why mention this machlokes and why here why now? How do we practically gain from this mention?


texts:
A happy Adar to all!

The משנה in אבות says "הֱוֵי קַל לָרֹאשׁ", on which the רע״ב writes:לפני אדם גדול זקן ויושב בראש בישיבה, הוי קל לעבוד עבודתו ולשמש לפניו

Thus we see that one should exercise קלות ראש in a ישיבה (i.e., בית מדרש).

Yet the גמרא in מגילה saysבתי כנסיות אין נוהגין בהן קלות ראשand we know from רב פפי (whose opinion the גמרא says makes the most sense, q.v.) that a בית מדרש is even greater than a בית כנסת, so קלות ראש is certainly forbidden in a בית מדרש!

How do we resolve this apparent contradiction?

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


texts: How many Talmudic manuscripts are there?

texts:
"What is the Talmud" by Eliezer Berkovits states:

The only complete Talmud manuscript is in Munich; besides that only larger or smaller fragments have survived. In his “Dikduke Sofrim,” (Munich, 1878-1897) Rabbi R.N. Rabinowicz lists only 39 fragmentary collections of manuscripts.

This links says:

All known manuscripts – some sixty-eight in total...

So how many manuscripts are there of the Talmud? And are there any recourses (books etc.) that deal with the number of manuscripts that exist and that detail the differences in the manuscripts (other than Dikduke Sofrim)?


texts: How did the altar indicate that the sons of Shaul were to be killed?

texts:
In Yerushalmi Sanhedrin 6:7 (also found in bYevamot 78b with an alternate girsa) King David uses the altar to indicate which of Shaul's son's should be given over to the Gibeonim.

  אמר להן הריני מעבירן לפני המזבח כל שהמזבח קולטו הרי הוא שלו מפני מפיבושת שהיה גדול בתורה לפני המזבח וקלטו.

My question is the meaning of the phrase "מזבח קולטו" was this something miraculous? How exactly did the altar indicate which person should be given over and which should be spared?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why can't a Sefer Torah be written in Aramaic?

texts:
In the Mishna, Megillah 1:8, Rabban Shimon ben Gamliel is quoted as having said that Greek is the only language, other than Hebrew, in which it is permissible to write sifrei Torah. Commenting on this, the Jerusalem Talmud (Megillah 71c) says that the sages checked and discovered that Greek is the only language into which it is possible to translate the Torah with its exact meaning.

Source: an answer to Translation to Greek

But why not Aramaic? I remember reading somewhere that it had "sparks" of holiness, the proof being that it is the language of the Gemara. It's also linguistically more similar to Hebrew than Greek, so it should be possible to get a good translation.


texts: When during the pregnancy does the soul enter into the embryo or fetus?   At conception?  At how many weeks or months after conception or before birth?  Thank you


texts: Did Mordechei ever tell Esther she was allowed to reveal her nationality?

texts:
Mordechai had told Esther that she can't reveal her nationality and Esther took that very seriously. Did he tell her that she was suddently allowed to reveal her nationality at the second party or did Esther decide that herself?

To clarify:I'm looking for an explicit source (Midrash, Gemara, etc.) that says that Mordechai told her she can tell her nationality at some point. There are numerous ways that she could have tried to get the king to change his mind without revealing her nationality if that had been necessary.


texts: What methods can be used to kosher meat besides salting and roasting?

texts:
There are several people I know that are on a strict no-salt diet. The only method to make meat and chicken kosher without salting that I know of is roasting.

This method is limiting. Not everyone wants roasted meat, and some meat cuts are not designed for roasting. What other methods (if there are any) can be used to make meat kosher? This would apply to meat as well as poultry.

(A few people have told me that even if you soak and rinse the salted meat a long time, there is still no way to eliminate all the salt. I can't verify this, myself, as salt is not a major concern for me.)


texts: Why not wear tefillin on Yom Tov according to Rabbi Akiva?

texts:
The Gemara (menachos 36:) quotes an argument why we don’t wear tefillin on shabbos:

  דתניא (שמות יג, י) ושמרת את החוקה הזאת למועדה מימים ימימה ימים ולא לילות מימים ולא כל ימים פרט לשבתות וימים טובים דברי רבי יוסי הגלילי ר"ע אומר לא נאמר חוקה זו אלא לפסח בלבד
  As it is taught in a baraita with regard to the end of the passage of the Torah that discusses both the mitzvot of the Paschal offering and phylacteries: “And you shall observe this ordinance in its season from year [miyamim] to year” (Exodus 13:10). This indicates that these mitzvot apply during the days [yamim] but not during the nights. Furthermore, the letter mem, meaning from, in the term: “From year [miyamim],” teaches: These mitzvot apply on some days, but not on all days. This excludes Shabbatot and Festivals, on which phylacteries are not worn. This is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: This verse, mentioning an ordinance, is stated only with regard to the Paschal offering, and it is not referring to phylacteries at all. Evidently, Rabbi Yosei HaGelili, who says that at night one is exempt from the obligation of donning phylacteries, says that on Shabbat one is exempt as well.

נפקא ליה מהיכא דנפקא ליה לר' עקיבא דתניא ר' עקיבא אומר יכול יניח אדם תפילין בשבתות ובימים טובים ת"ל (שמות יג, טז) והיה לאות על ידך ולטוטפת בין עיניך מי שצריכין אות יצאו שבתות וימים טובים שהן גופן אות
The Gemara answers: Rabba bar Rav Huna derives the exemption from the obligation to don phylacteries on Shabbat from a different source, the source where Rabbi Akiva derives it from, as it is taught in a baraita that Rabbi Akiva says: One might have thought that a person should don phylacteries on Shabbatot and Festivals. To counter this, the verse states: “And it shall be for a sign for you on your arm, and for a remembrance between your eyes, so that God’s law shall be in your mouth; for with a strong arm God brought you out of Egypt” (Exodus 13:9). This teaches that the obligation to don phylacteries applies when the Jewish people require a sign to assert their status as God’s nation, i.e., during the week. This serves to exclude Shabbatot and Festivals, as they themselves are signs of the Jewish people’s status as God’s nation and a remembrance of the exodus from Egypt. Consequently, no further sign is required on these days.

I understand Rabbi Akiva for shabbos, because it says “כי אות היא”. But where do we see that Yom Tov is called an אות that Rabbi Akiva is osser tefillin on Yom Tov?


texts: Would marriage really not solve this man's problem?

texts:
Another question on pikuach nefesh.  The Talmud [Sanhedrin 74a] recounts this story:

There was an incident involving a certain man who set his eyes upon a certain woman and passion rose in his heart [and he became deathly ill]. And they came and asked doctors [what to do]. And the doctors said: He will be cured only if she has sex with him.
-The Sages said: Let him die.  She may not have sex with him.
-The doctors said: She should at least stand naked before him.
-The Sages said: Let him die.  She may not stand naked before him.
-The doctors suggested: The woman should at least talk with him behind a fence in a secluded area.
-The Sages insisted: Let him die.  She may not converse with him behind a fence.
[An objection: If the woman is married, the matter is understood.  But if she is single] let the man marry her [if she agrees]. Rabbi Yitzḥak said: His mind will not be eased by marriage, as it is stated:
Stolen waters are sweet, and bread eaten in secret is pleasant. [Prov. 9:17]

In other words, Rabbi Yitzhak decided that only illicit sex could have cured the man.  On what basis did he make that assertion?  In most cases, a man in that situation would be happy if the woman agreed to marry him.  The problem arises only if she does not want to marry him.


texts: Is someone Jewish if descended from a long period of non-observant Jewish ancestry?

texts: If someone has verifiably non-observant or non-Jewish ancestry(their mother and her mother etc for several generations were practicing Christians) but a DNA test shows matrilineal jewish DNA, are they halachically Jewish?


texts: With all the radiation "reports" going on, is it okay to use them? Or does this fall under watching one's safety?


texts: Gedoley Israel's views on the army service in Israel

texts:
There are many Haredim who refuse to join the Army.

What are the opinions of Contemporary Gedolei Israel on Bachurei Yeshivot to join the Israeli army?


texts: I understand that Mashiach is going to be a human. What is the source for this, and are there any explanations why it must be so? Can't G-d Himself redeem us?


texts: how do i know if a midrash is an allegory

texts:
There are midrashim which are clearly allegories, like the midrash that hashem wears tefilin.

How do I know if a midrash is an allegory or kipshuto?

Can I explain a midrash which looks like pshat in an allegorial way?


texts: May one make the bracha on the shel yad, while the cover (which is never taken off) is on?

texts: Is it permissible to keep the plastic shel yad cover on semi-permanently and make the blessing on the shel yad like that? Considering that there is a small opening in the plastic cover, would it be okay to make a bracha over it in this condition and therefore never have to take it off?


texts:
There is a halachic idea called shome'a ke'one, that says that (in certain circumstances) one who listens silently to another who says a blessing can fulfil their obligation thereby. Different authorities have different parameters for in what context this is appropriate or what particular intentions/actions need to present in order for this to be effective, but the basic idea exists across the board.

In the cases I've seen discussed (and as is explicit here), the listener must hear the entire blessing out loud from the second person in order to take advantage of shome'a ke'one.

Is there any discussion of whether a partial use of shome'a ke'one works? That is, if the speaker doesn't say the whole blessing out loud, but the listener says themselves the unheard words, is the listener's obligation fulfilled?


texts: What are sources that say l'chatchila one can daven shachrit until chatzos?

texts: What are sources (in the poskim) that say l'chatchila one can daven shachrit until chatzos? (if there are)


texts: How to reconcile conflicting statements on martyrs feeling pain

texts:
According to the Maharam M'Rotenberg (explained in this answer) martyrs don't feel the pain of death. How then can we understand these following medrashim?

When R' Chanina ben Tradyoin was being burned alive he requested that they remove the wet towels which were prolonging his death. This would show that he was indeed in pain. In addition, when R' Akiva was being tortured to death with iron combs being raked across his skin, his Talmidim asked him how he could concentrate on the Shema. Again this shows that he was in pain. See Gemara Avodah Zarah 18a and the last page of this pdf version of Kinois. Don't both of these show that they do indeed feel pain?


texts: When does the prohibition of Melacha start for men?

texts: On Friday evening, does the start of shabbos, i.e., no longer the ability to perform melacha, begin at candle lighting (let's say 18 minutes pre-sunset as that's that standard minhag in America) or does it start at sunset, because many men still daven mincha at shekia, after candles have already been lit, and also may be driving to shul etc.


texts: As I understand it, all of Tohorot has been reduced, in modern practice, to Niddah and some hand washing. The entire structure of transmittable 'uncleanliness' is inoperative. Why is it inoperative? Because there's no Temple, and so no ashes of the parah, to get anyone into a definitively tahor state?


texts: What bracha do you make on kasha varnishkes?

texts:
Assuming that there is an even amount of "varnishkes" (noodles) and kasha, do you make 2 brachot - mezonot on the varnishkes and adamah on the kasha? (If so, which should you say first?)

Or is this combination considered an ikkar / tafel food regardless of the proportions. I.e., it's based on the general recipe / intention of the food. I.e., AFAIK, the kasha is ikkar /tafel situation where the kasha is ikar and you should say just ha'adamah?

(Most recipes of this that I've seen are mainly kasha. Also,, perhaps, the name of the food "kasha varnishkes" suggests the idea that the kasha is the main idea and the varnishkes are added for "decoration" or "filler" or, perhaps, b/c most people don't like just plain kasha.)


texts: Why is the "middle" section of Shmoneh Esreh on Shabbat different for each service, yet the same on Yom Tov?

texts:
During Shabbat and Yom Tov, the Shmoneh Esreh consists of a total of 7 blessing. The beginning and ending 3 are the same as during weekdays.

On Shabbat, the middle blessing text is different for each service (Arvit Lel Shabbat, Shacharit and Mincha on Yom Shabbat. I have excluded Musaph as that is always different than the others.)

On Yom Tov, the middle paragraph is the same for all 3 services.

Why does Shabbat warrant a different middle section but Yom Tov does not?


texts: Today is the square-root of 25th day of the omer

texts: If you haven't counted sefirat haomer yet that night, you're not supposed to say the current day (for example, 'today is the 5th day') before making the bracha. But what about saying what today is in an indirect manner, such as, 'today is the square-root of 25th day', or 'today is the 10 minus 5th day'?


texts: There is a custom(?) to abstain from eating matza 30 days before Passover so that the taste will be new. There are some sects of sefardic or teimani Jews who eat a type of matzah that is more akin to the lafa bread used to wrap shwarma or falafel. Do those who eat this kind of matzah similarly abstain from eating breads like pita or lafa 30 days before Pesach so that the taste is new to them?


texts: For a righteous man can fall seven times and rise - why seven?

texts:
Shelomo HaMelekh (King Solomon) famously wrote in Mishle'i 24:16 (Proverbs):

כִּי שֶׁבַע יִפּוֹל צַדִּיק וָקָם וּרְשָׁעִים יִכָּשְׁלוּ בְרָעָה
For a righteous man can fall seven times and rise, but the wicked shall stumble upon evil.

I've looked through Miqra'ot Gedolot, Perush HaGR"A, Perush Rabbe'inu Yonah and Perush HaMaLBI"M and have not seen anyone ask/answer: why seven and not another number?


texts: Bil’am cursing terminology - א.ר.ר, ק.ב.ב and ק.ל.ל

texts:
Within the story of Balak and Bil’am I noticed a shift in words for curse and cursing.

In Numbers 22:6 Balak asks Bil’am to curse him the Israelites ארה-לי, of which the root seems to be ארר. Numbers 22:11 shows Bil’am saying he was asked to curse them for him: קבה-לי, which seems to come from a root קבב.

Looking at Numbers 23:7, Balak uses the words ארה-לי again. While Bil’am let him know: מה אקב לא קבה אל - from the roots נקב and קבב.

These kind of strongs are also used in Numbers 23:13, 25, 27, 24:9-10.

Looking at Deuteronomy 23:4-5, Moshe uses the words לקללך and הקללה, from קלל. And this is also found in Joshua 24:9.

To me it’s obvious that nouns and verbs are used so that explains similar looking strongs.

But what I would like to know is why in certain verses ארר is used, while in another נקב/קבב, and in another קלל/קללה, while all refer to Bil’am cursing or use of a curse.


texts: Possibility of Positive Payoff to the Passed

texts:
Is it possible to perform a prayer or act such as a mitsvah which will lead to any effect, particularly a reward, to the deceased?

Many popular practices, such as the recitation of kaddish (Rema YD 376:4) are based on the idea that one can improve the lot of the dead.

Are there any sources, particularly form Hazal and Rishonim that support this view, or any that contradict it?

Note: This is not a dupe of the question about early sources for "l'iluy nishmat' as this includes sources that deny the idea, while that asks only for sources that affirm it. Additionally, that question asks for a very narrow idea "I am not referring to the concept of atoning for the departed via charity, but to the concept of elevating the soul, particularly via Torah learning", while this question includes any activity that could have a positive effect, be it charity, Torah learning, or prayers on behalf of the departed.


texts: Why Not Eight Days Until a Convert's Circumcision?

texts: Why doesn't a convert dip in the mikveh and then wait eight days until he gets his circumcision?  The gemara (Yevamot 97b) says ger shnitgayeir kekatan shenolad dami (A convert is like a newly-born baby).  So - ostensibly - he should dip in the mikveh, and after eight days he should have his bris, right?


texts: Textual difference between Psukei DeZimra and Psalms 96

texts: What is the origin of the custom to recite in pesukai dezimra יעלוץ השדה וכל אשר בו instead of יעלוז שדי וכל אשר בו which we are familiar with from Kabbalas Shabbos (psalm 96)?


texts: Minhag not to eat ANY lamb at seder night?

texts:
I seem to recall an Ashkenazi minhag not to eat any form of lamb on seder night. I don't mean the widely spread custom not to eat a roasted lamb, but even , for example, braised lamb shanks.

Is this indeed a widespread minhag among ashkenazim? Which communities practise it?


texts: Can DNA be used as evidence to prove that someone is Jewish?

texts:
Apparently, there were a number of child Holocaust survivors who were separated from their parents and never found them. They were adopted and raised by Non-Jewish families.

As they became adults, traces of their history emerge as people tell them that they are actually Jewish. But, as they had been raised as non-Jews and not being circumcised, they have no definitive proof that they are. There are no relatives and no historical records identifying them or their families.

Halachically, can someone use the results of a DNA test to prove Jewish identity? If this has been done, how reliable are such results?


texts: Pesuchah and Setumah between Third and Fourth Dibros

texts:
In Parshas Yisro, between the third and fourth commandments (20:7-8), there is a pesuchah, not found anywhere else in the Aseres HaDibros.

In Parshas Va'Eschanan, in fact, this Pesuchah is a Setumah, like the other Parshah breaks in that set of Dibros (5:11-12).

Why are there these discrepancies?


texts: Early descriptions of the Foundation Stone

texts: I am looking for early descriptions of the "Foundation Stone" (אבן שתיה) -- the huge flat rock now enclosed by the "Dome of the Rock," and believed by many Jewish scholars to have been the site of the Holy of Holies, as well as the place that Yaakov dreamed about the ladder to Heaven, and Avraham brought Yitzhok as an offering.  The Mishna Yoma 5:3 and the Gemara at Yoma 54a give detailed descriptions and discussions of the rock, as does Josephus and later rabbinic sources.  What sources from the First or Second Temple eras, if any, exist which describe the stone as it existed then (it is known that Crusaders greatly damaged the rock) and which the Mishna and later sources relied upon as proof that this rock was the center point of the Holy of Holies?


texts:
Esther 4:1-5 states

  When Mordecai learned all that had happened, Mordecai tore his clothes and put on sackcloth and ashes. He went through the city, crying out loudly and bitterly, until he came in front of the palace gate; for one could not enter the palace gate wearing sackcloth.
  ...
  When Esther’s maidens and eunuchs came and informed her, the queen was greatly agitated. She sent clothing for Mordecai to wear, so that he might take off his sackcloth; but he refused. Thereupon Esther summoned Hathach, one of the eunuchs whom the king had appointed to serve her, and sent him to Mordecai to learn the why and wherefore of it all.

I presume (based on Malbim) that the reason Mordechai came to the palace gate was to make Esther aware of the decree, and discuss how to respond. Previously (chapter 2) Mordechai had spoken directly with Esther. Yet now, by refusing the clothing she sent, Mordechai and Esther are forced to communicate through a messenger.

This seems to pose a security problem (what if the messenger betrays them, or is captured and forced to reveal his message etc.). All of this does not seem to be in the best interest of Mordechai and Esther and does not seem to be in keeping with Mordechai's intent in going to the palace gate in the first place.

I am unaware of any halachic reason that Mordechai could not switch his clothing (I assume this situation qualifies as pikuach nefesh) and therefore I ask - Why didn't Mordechai accept the clothes sent by Esther?


texts: Permissibility of making Matzah by frying

texts: Does anyone know of an opinion permitting Matzah to be cooked in a skillet(instead of being baked in an oven), and if so under what circumstances?


texts: What is the source for singing zemirot on Shabbat?

texts: Who and when did the custom of singing zemirot at the Shabbat table, and what was the basis (halacha, verse, etc.) for instituting it? What was the 1st zemirah?


texts: I recently heard that a difference exists between the terua sounds of different communities, i.e. Ashkenazim, Sepharadim and Temanim. What are the differences?


texts: High Holy Days silent musaf: do we bow at וַאֲנַחְנוּ כֹּרעִים ומִשְׁתַּחֲוִים?

texts:
In the musaf amidah on Rosh Hashanah and Yom Kippur, we say the Oleinu prayer. This is also said towards the end of most services when there is a custom to bow when saying וַאֲנַחְנוּ כֹּרעִים ומִשְׁתַּחֲוִים .

In the repetition of the amidah on Rosh Hashana and Yom Kippur, the chazzan, and in some places all of the worshippers, will get down on their knees at those words.

What is to be done in the silent amidah?


texts:
"She seeks out wool and linen, and her hands work willingly"
"דרשה צמר ופשתים, ותעש בחפץ כפיה"

Why would it be allowed for the eishet chayil to make shatnez? Does she serve milk and meat, too?

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


texts:
tuma sheretz applies only to the shmonei sheratzim (8 critters) mentioned in the torah.

But what about tuma neveila (which is more severe)? Is it for all other animals or some? what about small animal species similar to the shmonei sheratzim? big fish/whales, etc.?

Is there a general principle here?


texts: What is the explanation of spelling the same word with a Patach instead of a Sh'va in Megillat Esther?

texts: In Megillat Esther, why is the word "maidens" spelled with a sh'va under the first letter (נְעָרוֹת) in verses 2:2, 2:8, 2:9, but with a patach (נַעֲרוֹת) in verse 4:4?


texts: Attending networking events under false pretenses

texts:
I've recently seen some events advertised for specific groups or for people who fit a certain description, and it got me wondering, would it be alright, from a Jewish perspective (Halachic, Hashkafic, whatever), for someone to attend under false pretenses?

I can't think of too many instances in which this would really be practical, but the one that made me think of this is an event sponsored by the OU for people interested in moving to a new community. Now, I'm not interested in moving, and there is nothing available in my current community. But suppose I lived in one of the communities that are being promoted and I just wanted a new job, would it be alright to attend under the pretense that I was looking to relocate?  Presumably these communities spent some of their resources to participate in this event, and they are looking to grow their communities, and to that end they send representatives of the community, as well as job recruiters and representatives of local companies, to these events to try to match up prospective candidates with everything they need, ranging from housing to loans to education to jobs.  Would attending this event in order to find a new job (or house!) in the community being showcased be wasting/stealing the community's resources?  Would it be an additional problem if, by succeeding, I prevented a new prospective community member from landing that job or buying that house and thereby prevented the community from growing (not to mention prevented that person from what would amount to a life-improvement)?

Another example I can think of is singles events.  Let's say I was a Shadchan, and I attended a singles event in the hopes of getting some new clients, or at least in the hopes of meeting new candidates for my current clients.  Would that be allowed?  In this case, at least, the goal is similar, only I'd be potentially profiting off of the event.

Those are merely the two instances that come to mind.  But in general, would (or could) this be a (potential) problem?


texts: Can a person who has difficulty standing read from the Torah while sitting?

texts: Must one stand to read from the Torah (in a communal reading) if one has difficulty standing?


texts: Why in many ashkenazi communities is the torah reading of simchat torah read with the melody of the yamim noraim?


texts: Where is the Pesach seder discussed in the Mishna?

texts: I heard a podcast that discussed the differences between the Pesach Seder as described in the Mishna and what we do today. But I couldn't catch the name/number of the relevant mishnaot. What are they?


texts: Was man created before or after the animals?

texts:
According to Genesis chapter 1, it seems that the animals were created first. According to Genesis chapter 2, it seems that man was created first.

What are the different understandings that have been put forth to this question?

In Genesis chapter 1 we see:

Genesis 1:25:

  כה  וַיַּעַשׂ אֱלֹהִים אֶת-חַיַּת הָאָרֶץ לְמִינָהּ, וְאֶת-הַבְּהֵמָה
  לְמִינָהּ, וְאֵת כָּל-רֶמֶשׂ הָאֲדָמָה, לְמִינֵהוּ; וַיַּרְא אֱלֹהִים,
  כִּי-טוֹב.    25 And God made the beast of the earth after its kind, and
  the cattle after their kind, and every thing that creepeth upon the
  ground after its kind; and God saw that it was good.

Genesis 1:27:

  כז  וַיִּבְרָא אֱלֹהִים אֶת-הָאָדָם בְּצַלְמוֹ, בְּצֶלֶם אֱלֹהִים
  בָּרָא אֹתוֹ:  זָכָר וּנְקֵבָה, בָּרָא אֹתָם. 27 And God created man
  in His own image, in the image of God created He him; male and female
  created He them.

In Genesis chapter 2 we see:

Genesis 2:7:

  ז  וַיִּיצֶר יְהוָה אֱלֹהִים אֶת-הָאָדָם, עָפָר מִן-הָאֲדָמָה,
  וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ
  חַיָּה.   7 Then the LORD God formed man of the dust of the ground, and
  breathed into his nostrils the breath of life; and man became a living
  soul.

Genesis 2:18-19:

  יח  וַיֹּאמֶר יְהוָה אֱלֹהִים, לֹא-טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ;
  אֶעֱשֶׂה-לּוֹ עֵזֶר, כְּנֶגְדּוֹ. 18 And the LORD God said: 'It is not
  good that the man should be alone; I will make him a help meet for
  him.' יט  וַיִּצֶר יְהוָה אֱלֹהִים מִן-הָאֲדָמָה, כָּל-חַיַּת
  הַשָּׂדֶה וְאֵת כָּל-עוֹף הַשָּׁמַיִם, וַיָּבֵא אֶל-הָאָדָם, לִרְאוֹת
  מַה-יִּקְרָא-לוֹ; וְכֹל אֲשֶׁר יִקְרָא-לוֹ הָאָדָם נֶפֶשׁ חַיָּה, הוּא
  שְׁמוֹ.   19 And out of the ground the LORD God formed every beast of
  the field, and every fowl of the air; and brought them unto the man to
  see what he would call them; and whatsoever the man would call every
  living creature, that was to be the name thereof.

So according to Genesis chapter 1, animal is created before man, whereas according to Genesis chapter 2, man is created before the animals. Which is it?

One approach is to say that Chapters 1 and 2 are talking about the same events, but chapter 2 goes into more detail (as Rashi does). But if this is the case, there shouldn't be any contradictions between the order of events in each chapter.


texts: Bread machine for mixing Challah/Recipe for bread machine mixed Challah

texts:
The last time I tried to make challah I failed, because it wouldn't rise in the bread machine and just stayed kind of watery. Before I ask this, is Challah allowed to be mixed in a bread machine? If not, please give me some advice.

I can't seem to find the right recipe, and I would really like to make my own challah, since all I've been using for Shabbat kiddush etc. is just a normal loaf of bread, and it's getting frustrating. (I don't live near any Jewish people or near a kosher store that stocks challah or anything.)

Does anyone know any good recipes or just ways to do it?
I'm new to bread making, but I'd like to fulfill the mitzvah to have some yummy challah for Shabbat!


texts: On tisha bav it is forbidden to sit on a chair (until the afternoon). During shiva mourning sitting on a chair is similarly prohibited. What is a comfortable way to sit on the floor for a long time (without kneeling as per Jewish custom)?


texts:
Must the first and second bracha of sheva brachos be said together by one person? Or may they be split between two honorees?

There are a lot of people who I will need to honor at my wedding in a few days and trying to figure out how, so sources on the matter that I can bring to ask my mesader kiddushin would be wonderful.


texts:
According to Jewish sources, do animals have a connection with God?

by connection I mean some kind of awareness of His existence or perhaps some sort of communion.


texts:
What is the correct translation of "Ashrei"?  For ages every siddur translated it as "happy".  But in recent decades, Artscroll decided it was "praiseworthy" and Chabad decided it was "fortunate".

The implications are very different for each of the three words.

'Praiseworthy' implies 'Who cares about your happiness?  It's doing the mitzvot correctly that counts.  Your feelings are irrelevant.'

'Fortunate' implies 'You have no merit in this.  It's pure luck.  What you do or don't do is irrelevant, free will or not.'

So which is it?


texts: I was curious why a number of names in Navi- the prophets- seem to change. Yirmiyah is also called Yirmiyahu, Yeshayah/Yeshayahu, etc. and a number of the kings have a similar variation. Is there a reason for this, or a pattern as to which names are used when?


texts: Noled -- Ossur on Yom Tov, Muter on Shabbos?

texts: Why is it that there apparently are some poskim (Halachic authorities) that hold Noled (something that didn't exist before the onset of Shabbos or Yom Tov) is Muter on Shabbos but Ossur on Yom Tov? (At the moment I don't have any good sources to back up this claim...)


texts: Any sources that discuss חזרה (review) programs in detail?

texts:
What sources provide details of in what frequency one should review one's material?

For me, two come to mind.

The Gemara (where?) that a student would review all his learning every 30 days, which Tosfos explains as reviewing the "Chapter Titles".

The 2nd is the Be'er Hagolah:

  באר הגולה, יו"ד א' א', באר הגולה [ח]: "...אמר מהר"ש שקבלה בידו מאחיו
  הר"ר יונה ז"ל שיש לכל שוחט ושוחט כשמתחיל לשחוט לחזור הלכות שחיטות
  ובדיקות בכל יום פעם אחת, וכן יעשה שלשים יום, ואח"כ בכל חודש פעם אחת,
  וכן יעשה שנה תמימה, ואח"כ פעם אח' לכל תקופה, וכן יעשה כל ימי חייו, ואם
  לא עשה כן שחיטתו פסולה עכ"ל..."


texts: What is the minimum age of kiddushin (that is Dioryta) that the father can effect via כסף or שטר?


texts: Should someone tell a Jewish doctor about a tattoo of G-d's name?

texts:
Background: I am not Jewish. I have a tattoo containing G-d's name. I have been in the process of removing this tattoo using laser treatment. There seems to be some disagreement on whether or not Jewish law would allow me to remove this tattoo since I am a gentile. The head doctor of the tattoo removal clinic may be Jewish, but does not see the patients personally and may actually have no knowledge of the specific tattoos being removed by her medical assistants (who handle all patient interaction).

Question: Should someone getting a tattoo of G-d's name removed make an attempt to talk about this with the doctor (for her sake), or is it irrelevant since she does not administer the treatments but merely authorizes them in ignorance (or is it perhaps better if she remains ignorant)?1

I only ask about this hypothetical situation, as I know that if this personally affects anyone (especially a Jew), they should consult a competent halachic decisor.

1 By ignorance, I only mean that she authorizes the treatments without knowing that they are being used to erase G-d's name—not that she is uneducated or unsophisticated.


texts: Egyptian man rescued us from the hand[s] of the shepherds. Who rescued Yisro's daughters?

texts:
Shemos 2:19:

  They [the daughters of Yisro] replied, "An Egyptian man rescued us
  from the hand[s] of the shepherds, and he also drew [water] for us and
  watered the flocks."

I once heard an interpretation that the Egyptian man was not Moshe himself but the Egyptian that Moshe killed in Egypt [2 (12)] and because of whose death, Moshe had to flee to Midian.

Who said this interpretation?

(related Moshe killing the Egyptian)


texts: What is the meaning of the name "Miriam"?

texts:
What's the meaning of the name "Miriam"/"מרים"?
I thought it might be from the root "מרי", which means "rebellion", in which case the name means "their rebellion", which might reflect Miriam/Puah and Yocheved/Shifra's (according to the opinion that they were the same women) act of rebelling against Pharaoh.

Is this the case? If not, is there a different explanation of the name?


texts: What is the significance of the Fast of the Tenth of Teves?


texts: How did Achashveirosh not know that Esther was Jewish?

texts:
In the Megila, Esther is taken from the house of Mordechai - who was clearly known as a Jew, and then Mordechai is constantly expressing interest in Esther: (2:11)

  ובכל יום ויום מרדכי מתהלך לפני חצר בית הנשים לדעת את שלום אסתר ומה יעשה
  בה

Esther repeats what Mordechai told her to Achashveirosh in the name of Mordechai: (2:22)

  ותֹאמר אסתר למלך בשם מרדכי

Why does Achashveirosh not know or at a minimum have strong suspicions that Esther is Jewish?


texts:
The phrase

  וְכָל בַּשָּׁלִשׁ עֲפַר הָאָרֶץ

from ישעיהו מ יב (used in the haftara of Vaeschanan) is very familiar to me from prayers, and I can't think where it's from. Moreover, Google is not helping. Does anyone know where it's found in the prayers? (Not the daily or weekly prayers: it must be from some special-occasion prayer.)


texts: Why don't Jews fully prostrate themselves?

texts:
The Muslims in prayer prostrate themselves completely 5 times a day. Why don't Jews prostrate as well?

Surely it shows more honour towards Hashem if one would bow down properly rather than a slight bow, as is done on Yom Kippur by most congregations.

Is there a Halacha that one must not prostrate themselves when praying?


texts:
I understand that a wife has a conjugal rights depending on the occupation of the husband (2 times a week, 1 time a week, on Friday night, one time a month, 1 time in 6 months, 1 time a year)

And that if she does not receive it she can demand a divorce

Does this include when the man gets old, (can not tie his sandal while standing on one foot)
And physically can not perform his obligation.

Sources and/or details please, thank you


texts:
I'm looking for an english translation of the Shabbat song "Ka Echsof".

The hebrew can be found on wikipedia here.


texts: How did the Rambam break his own rule of predicting the time of Moshiach's arrival in the Epistle of Yemen?

texts:
In the Mishneh Torah the Rambam states

Some of the Sages say that Elijah will come before the coming of the Messiah. But regarding all these matters and similar, no one knows how it will be until it will be. For these matters were unclear to the Prophets. Even the Sages themselves did not have a Tradition regarding these matters and only could attempt to understand the verses. Thus, there were disagreements in these matters. Nevertheless, neither the order that these events will occur nor their details are fundamental to the religion. Thus, a person must never busy himself with the Aggadohs and not dwell on the Midrashim regarding these matters or similar issues. He must not make them dogma. For these do not result in either love (for G-d) nor fear (of sin). Similarly, one should not calculate the Ends. Our Sages have said that the spirit of those who calculate the Ends will expire. Rather, one is to (simply) wait and believe in the principle of this matter, as we have explained.
(Emphasis Mine)

which appears to discourage people to calculate the time of Moshiach's arrival. However in the Epistle To Yemen ,the Rambam gives a prediction himself. In addition, there are others who also give predictions as well. How is all of this justified?


texts: What is one's liability for intentionally exposing someone to a dangerous virus?

texts:
Consider Reuven, who takes an airborne virus (however he got it) and sticks it in Shimon's air vent. As Shimon is continuously exposed to this virus, he becomes progressively sicker.

What is Reuven's liability here (if Shimon survives, for damages, doctors' bills, etc.; if Shimon dies, for the death penalty)? Is he considered a direct damager? Or perhaps this is indirect, as Reuven isn't directly injecting the virus into Shimon, but rather leaving it for Shimon to inhale?


texts:
I just read on wikipedia that epilators were invented on a kibbutz in Israel.

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

An epilator is a device that plucks hair out from the root.  Would it be OK for a man to use a device on his face? If not, would it be OK for a woman to shave her legs using this?


texts:
I am looking for information on the Vilna Siddur.
What is the vilna/vilnis Siddur?(for example how is it different than a regular Ashkenazi Siddur)
Who authored it?
And is there a copy online?


texts: Why are we repeating the Torah portion this week?

texts:
Wasn't last week Parshat Vezot Hab'rachah?
But we are now repeating it!

Am I off a portion or are we actually repeating it?


texts:
Vayikra 23:15 reads the phrase: sheva shabbatot t'miymot.

Why is this rendered as 'seven weeks' and not 'seven shabbats'?
On basis of what is it defined, that the meaning of shabbatot in this case must mean weeks?

For example in Shemot 31:13 another plural use of the word shabbat is used, Shabtotai, meaning My Shabbats, which based on the context meaning the plural of Shabbat (the seventh day of the week, Yom HaShevi'i), and other verses like 1 Divrei HaYamim 23:31, 2 Divrei HaYamim 2:3, 8:13 and 31:3 use the word LaShabatot translated as Shabbats, Nechemya 10:34 uses the word HaShabatot, translated as the Shabbats. Yeshayahu 56:4 and other verses uses the word Shab'totai, and Yechezkel 45:17 UbaShabatot and 46:3 BaShabatot for example are all translated as Shabbats.

All the using of the word Shabatot and related (look-a-like) words seem to be translated as just Shabbat, while here in Vayikra 23 it is translated as weeks.

I'm looking for all possible explanations of rendering it this way.


texts: Why can't you bake cookies for grape vines?

texts:
The first mishna in Moed Katan says that during Chol Hamoed or Shemitta,

ואין עושין עוגיות לגפנים
You can't bake cookies for grape vines.

I don't know much about agriculture, but why would you want to bake cookies for vines?  And why can't you?

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


texts:
I have watched a nice movie back in the day that deals with numbers.

In one of the scenes. A Jewish man comes to The Mathematician and tells about how the Hebrew uses the same "letters" as letters for words and numbers and goes on to theories about relations between words and numbers. (Its better watched than listened)

In a later scene. It becomes even weirder where some of them start to think the 216 word number is the name of The Creator.

How much is this true? Are there devoted Jews that tries to find the relations of numbers in Torah? I am personally more interested in the hebrew alphabet.


texts:
Here's a softball. :)

Does the Seridei Eish, HaRav Yechiel Yaakov Weinberg zt"l permit the performance of a secular concert in a synagogue?


texts: What's the significance of בי״ה שמ״ו סימן, espcially on Dt. 31:28?

texts:
In most sifre Tora (Torah scrolls), 240 columns of text each start with the letter vav (ו), and five do not. The first of those five exceptional columns, of course, is the first column of the Torah, which starts with a bes (ב); the other four start with the letters י (B'reshis 49:8), ה (Sh'mos 14:28), ש (disputed location; see e.g. Minchas Shay to Vayikra 18:8), and מ (also disputed; see e.g. Minchas Shay to Bamidbar 24:5).

At each of the exceptions, there's a masoretic note (duplicated in most print chumashim) that indicates the anomalous column with the phrase "בי״ה שמ״ו סימן", "'בי״ה שמ״ו' is a mnemonic device". Indeed, that's a nice mnemonic, and the phrase comes from T'hilim 68:5.

But it's clearly not meant as only a mnemonic device because — and here's the kicker — a specific column is designated as the vav of that acronym. That same note appears on the word "וְאָעִידָה" (D'varim 31:28), which is at the head of a column.

So what's the deal? Specifically:

Why is this acronym important, beyond serving as a mnemonic device? (After all, the designation of a specific column as the vav indicates that there's more to it than merely serving as a mnemonic.)
Why are those six words at the heads of the anomalous columns; or, why are those six columns the anomalous ones? Especially, why is "וְאָעִידָה" listed as the sixth of the lot?


texts: When is desiring another man's property permitted

texts:
Reading the Rambam Hilchot G'zela V'aveda Halacha 9-10:

Anyone who covets a servant, a maidservant, a house or utensils that belong to a colleague, or any other article that he can purchase from him and pressures him with friends and requests until he agrees to sell it to him, violates a negative commandment,even though he pays much money for it, as Exodus 20:14 states: "Do not covet."
The violation of this commandment is not punished by lashes, because it does not involve a deed. One does not violate this commandment until one actually takes the article he covets, as reflected by Deuteronomy 7:25: "Do not covet the gold and silver on these statues and take it for yourself." Implied is that the Hebrew tachmod refers to coveting accompanied by a deed.

10

Anyone who desires a home, a wife, utensils, or anything else belonging to a colleague that he can acquire from him, violates a negative commandment at the time he thinks in his heart, "How is it possible to acquire this from him?" and his heart is aroused by the matter, as Deuteronomy 5:18 states: "Do not desire...." Desire refers to feelings in the heart alone.

I guess that to violate coveting you need to do tricks to get the item that belongs to another Jew (but if you directly offer to buy it you are not in violation).
But to violate desire you the thoughts of tricks are not necessary to be in violation.
Please correct my understanding.
What are the exception of desiring and coveting another Jews property, for example practically, if you see something by your friend can you want it (is it not possible that he wants to sell it)?
Or is the buyer never allowed to offer to buy something until it is offered by the buyer for sale?
Choshen Mishpat 359.10
Arach Hashulchan 359.9
https://www.sefaria.org/Sefer_HaChinukh.416.1
https://www.sefaria.org/Sefer_HaChinukh.38.1
Related
https://judaism.stackexchange.com/a/77351/5120


texts: Any sources that the human body is a Menorah?

texts:
Michael Stevens released an astounding video where he proved that the human body topologically resembles a 7 branched Menorah (17 minutes in). There are 7 "through holes" (complete holes; ie: a doughnut has 1) in the human body that are all interconnected. The 7 orifices that all interconnect to the rear are:

Mouth
Left Nostril
Right Nostril
Upper Left Tear Duct (Lacrimal Punctum)
Lower Left Tear Duct (Lacrimal Punctum)
Upper Right Tear Duct (Lacrimal Punctum)
Lower Right Tear Duct (Lacrimal Punctum)

In the video, Michael Stevens showed how topologically (by only stretching/squashing and not gluing/ripping/sewing), the body transforms into a Menorah:

Are there any Talmudic/Kabbalistic/Midrashic sources or commentaries which equate a body to a 7-branched Menorah?


texts: Is there a source for giving charity in round numbers plus one?

texts:
This question asks about the (mostly?) Ashkenazic practice of giving charity in multiples of 18. Another custom I have observed is to give charity in round numbers + 1 e.g. $51, $101, $201 etc. This practice seems to be prevalent in the Syrian and Moroccan communities.

It looks like a gesture of acknowledgment that the cause deserves more than donation being given I'm sure every dollar helps, but is there a Torah-based source for it or is it purely cultural?


texts:
What are the views of Rishonim and their predecessors regarding the scope of תורה שבכתב, Written Law. This has ramifications for halachos such  דברים שבכתב אי אתה רשאי לאומרן ,בעל פה in addition to simply understanding various talmudic dicta about the Written and Oral Laws. Which of the following does it include: Torah, Prophets, Writings?

Rambam seems to write fairly clearly (Laws of Torah Study 1:12) that the Written Law includes Divrei Kabbalah (usually translated as Prophets and Writings)

  וְדִבְרֵי קַבָּלָה בִּכְלַל תּוֹרָה שֶׁבִּכְתָב הֵן

However his language elsewhere (Laws of Fast Days 4:7) implies that his usage of "Divrei Kabbalah includes only Prophets; not Writings.

  וּמַתְחִיל לְהוֹסִיף שֵׁשׁ בְּרָכוֹת שֶׁהוּא מוֹסִיף זוֹ אַחַר זוֹ. וּמִתְחַנֵּן בְּכָל אַחַת מֵהֶן בְּדִבְרֵי תַּחֲנוּנִים וּפְסוּקִים מִדִּבְרֵי קַבָּלָה וּמִכִּתְבֵי הַקֹּדֶשׁ כְּפִי שֶׁהוּא רָגִיל וְחוֹתֵם בְּכָל אַחַת מֵהֶן בַּחֲתִימוֹת אֵלּוּ

(This inference is noted by the Yeshu'os Malko commentary thereon).

Accordingly, the Written Law would include only Chumash and Neviim-not k'suvim.


texts: How did numbers "look" in earliest known Torah/Tanach scriptures?

texts:
When I read the Bible in my domestic language, the numerals I found there, if written in numeral form, are Hindu-Arabic numerals 0,1,2,3,4,5,6,7,8,9.

But, I would like to know how did numbers look, if they were written in numeral form, in oldest known Torah/Tanach scriptures? Were they written in the form of words or there were special symbols for numbers? Were there 10 of them, or more(less)? How did their form evolve through time? I would like to know about this topic as much as you can help me.


texts: When did Yitzchak pray for Rivka to become fertile?

texts:
Bereishit 25:21 tells us that Yitzchak prayed for Rivka because she was barren and God accepted his prayer.  They were married for 20 years before she had the twins.  I am assuming that they didn't know on day one of their marriage that she was barren.  When did they figure out that prayer was called for and when did he make this prayer?

I understand that Yitzchak is credited with beginning the mincha prayer, so did he pray for Rivka daily as part of that?  Or was this a one-time plea that God heard?  If it was a one-time plea, did Yitzchak wait almost 20 years to make it or did he make it earlier but God delayed in responding?  I am curious about when Yitzchak decided that prayer was called for and, after that, what he did and for how long before God responded.

Rashi describes his prayer but doesn't talk about the timing or frequency:

  opposite his wife: This one (Isaac) was standing in this corner and praying, and that one (Rebecca) was standing in that corner and praying.

Finally, if this was part of his daily prayer, then does this Rashi indicate that Rivka, too, prayed daily?


texts: Is it forbidden or just disrespectful to wear a kippah with ads on it while in shul or learning?

texts:
When my kids were in yeshiva, the school had a policy that they were not allowed to wear kippot that had any writing other than their name, or "Yerushalayim" or something similar. I.e. - no logos like from sports teams or store ads (Yes, they exist. It looks a bit meshugah, but I think it's a clever idea.) The principal considered this "advertising to G-d", in a sense, and this was a Chilul Hashem while in the yeshiva. (I think he didn't want them to wear such kippot even outside of the yeshiva, but he couldn't enforce that.)

Are there any halachic problems with wearing an "advertising" kippah (as described, above)? Is it a chilul Hashem or just considered inappropriate or disrespectful to wear such a kippah in shul or while learning in a yeshiva, Bet Midrash, or for that matter even learning in private at home?


texts: What is the halacha regarding archeological digging near the Temple Mount?

texts:
Follow up to this question that discusses the holiness of the stone that fell off the Western Wall.

What is the halachic status regarding any kedusha (holiness) in doing archeological excavations on the Temple Mount? When I last visited Jerusalem (too long ago - I'm overdue!) I recall seeing that to the left of the Kotel there were many deep excavations. My brother, a licensed tour guide explained that Jerusalem was built in layers. So, the top layer was built post-Temple period, but archeologist may have dug down to an area as far back as the 1st Temple period.

If any of these stones or, perhaps, if they find any remnants of 1st Temple utensils (a firepan or some other tools related to the sacrificial offerings, etc.) do these have holiness? What if there is a safek (doubt)? Archeologists find something but they aren't sure what it is or when it dates from? Can they dig further, or can they take a sample to a lab to determine what it is? Or do they need to err on the cautious side and assume that it might have kedusha?


texts: Can being fastidious and delicate (איסטניס) get lenience in cleaning for Pesach?

texts:
The agricultural and technological revolutions changed a lot in our perception of food and we all became more fastidious and delicate (is it good for איסטניס?) - we even have expiration dates on everything edible.

As such, we are not suspected to eat anything off floor or whatever can be found under the mattress or in the diapers drawer or a spoiled sandwich in my son's bag.

Do those trends lead to changes in the Halacha regarding cleaning for Pesach, because most of it is based on that very fear that a person would consume it?

Please feel free to edit my English.


texts: Did the New York Times really testify to the eternity of the Jewish People?

texts:
There's a story I've heard quite a few times that is reprinted all over Jewish sites on the internet. It goes like this:

On January 1, 2000, the NY Times ran a Millennium edition. It was a special issue that featured three front pages. One had the news from January 1, 1900. The second was the actual news of the day, January 1, 2000. And then they had a third front page, projecting future events of January 1, 2100.
This fictional page included things like a welcome to the fifty-first state: Cuba, as well as a discussion as to whether robots should be allowed to vote. And so on.
And in addition to the fascinating articles, there was one more thing. Down on the bottom of the Year 2100 front page was the candle lighting time in New York for January 1, 2100. Nobody paid for it. It was just put in by the Times.
When the production manager of the New York Times – an Irish Catholic – was asked about it, his answer was right on the mark. And it speaks to the eternity of our people. And to the power of the Jewish tradition and its women.
The production manager explained: “We don’t know what will happen in the year 2100. It is impossible to predict the future. But of one thing you can be certain, that in the year 2100 Jewish women will be lighting Shabbos candles."

I've tried to find some evidence of this. I looked for a NYT Millennium edition and couldn't. Does anyone know if this actually happened or if it's an urban legend?


texts: Is there work on oneself or service of Hashem which is specific to older age, say over 70?

texts:
Do the sources specify the sort of work on oneself or service of Hashem which is specific to older age, say over 70?

I might have thought that the differences that are brought on by age as expressed in Avos 5 (21)

  הוא היה אומר, בן חמש שנים למקרא, בן עשר למשנה, בן שלש עשרה למצות, בן
  חמש עשרה לתלמוד, בן שמונה עשרה לחפה, בן עשרים לרדוף, בן שלשים לכח, בן
  ארבעים לבינה, בן חמשים לעצה, בן ששים לזקנה, בן שבעים לשיבה, בן שמונים
  לגבורה, בן תשעים לשוח, בן מאה כאלו מת ועבר ובטל מן העולם.

might have implications, eg   בן שמונים לגבורה might imply that one is given or needs special strength from 80 years and בן מאה כאלו מת ועבר ובטל מן העולם could imply that there is nothing further to worry about when one reaches 100 years old.

To be clear, I am not seeking a commentary on this mishnah but rather an answer to the general question.


texts:
I was sent an email today alerting my community that Sha'atnez has been discovered in a line of baby pants. A quick internet search turned up other baby clothing that has been discovered to have Sha'atnez.

My question: Am I supposed to care?  Put less bluntly, does the Isur Sha'atnez apply to babies?


texts: Are thousands of generations to be accounted for literally?

texts:
Deuteronomy 5:10 ..."To those who keep His commandments...God's grace is extended to a thousand generations", Rashi's comment suggests when obeying out of fear.
Deuteronomy 7:9..."Those who love Him...it is extended to thousands of generations", Rashi's comment suggests when obeying out of love for God.
If a generation is reckoned 25 years, we're talking of 25,000 years (a thousand) or more (thousands). Will we have off spring in olam haba or will Israel last that long on this earth ?


texts: When to close the ark after putting away the Torah

texts: On shabbat morning when putting away the Torah, many chazzanim like to draw out different tunes for the verses recited then. Should the one honored with putting the Torah back wait until after the singing to close the ark? Should he close it when he's done putting the Torah back? Should he half close it, and complete the closing when the chazzan is finished? I have seen all three of these options done. Which is most popular/preferable?


texts: Where is the rest of Rabbi Shmuel Belkin's manuscript of The Midrash of Philo?

texts:
I am currently researching Philo of Alexandria, also known as Philon (פילון) or Yedidyah HaKohen of Alexandria.
There is a book that was prepared in manuscript by Rabbi Shmuel (Samuel) Belkin, z”l, the past Rosh Yeshiva of Yeshiva University called The Midrash of Philo (מדרשי פילון) which was intended to be six volumes. In Rabbi Belkin’s introduction to volume one, he goes into detail about the content of each volume.
Rabbi Belkin passed away before the book was published but Rav Avraham Yosef Hirschprung and Rabbi Elazar Hurvitz took it upon themselves to actually bring the manuscript to publication.
Volume one was successfully published by Yeshiva University in 1989 (5749). But the remaining five volumes never saw the light of day.
Does anyone know where this manuscript went or how to contact Rabbis Hirschprung and Hurvitz?
I would like to assist in finally getting the remaining five volumes published. It is long overdue.


texts:
I noticed that all what was ever said about homosexuality was men homosexuality and their penalty, but I never heard about women homosexuality. I'm really curious as to why nothing has been said about it even though our sages (of blessed memory) didn't leave anything unanswered.

I happen to be a woman who was born attracted to other women, even though I never did it neither am I planning to pursue my desire due to my faith in Hashem. I know that a lot of people believe that it's impossible to be born as a homosexual, but I had it in my nature even before I entered school. I do remember some incidents that happened when I was only 4 years old concerning my attraction to women. The only thing I ever looked at was them while men never entered my mind even after I grew up.

I apologize if I offended anyone with my words, but I'm someone who is utterly disgusted with the men culture and it would be impossible for me to marry one. All the men that I ever encountered in my life only thought about sex and women's assets and their own pleasure, even if they tried to hide it it would still be obvious. Have they ever thought about pure love or is selfish pleasure all what's in their mind?

Is it so wrong that no matter how much I tried to consider men I still can't help but to be attracted to women?

I had recently come to terms where I realized that I don't really want to love men and I can't help but feel that I'm born to be thrown in hell for the way I was born and it honestly depresses me, even more when I hear what Hashem did to previous homosexuals. Sometimes I ask myself if Hashem hates me for loving women, and it's something I dread.


texts: Giving shaloch manos to minor or non-Jew

texts:
I have a friend who is planning on converting to Judaism but is not yet Jewish. I know it would mean a lot to him to receive mishloach manos. I would like to know if a person is yotzeh the mitzvah of giving shaloch manos by giving it to either a non-Jew or a Jewish child under the age of bar/bat mitzvah.

Note: I am not asking for a psak halacha in my particular case (for which I will CYLOR) I am merely presenting the background information to help people better understand the context of the question


texts: How many descendants did Abraham give rise to?

texts:
In Genesis 22 there is a divine oath that seems to suggest that Abraham's descendants will be way more numerous than has yet been realize:

  Berean Study Bible Genesis 22: 16 and said, "By Myself I have sworn,
  declares the LORD, because you have done this thing and have not
  withheld your son, your only son, 17 indeed I will greatly bless you,
  and I will greatly multiply your seed as the stars of the heavens
  and as the sand which is on the seashore; and your seed shall
  possess the gate of their enemies.

A very literal reading would put that number as 10 to the 22nd power  (which is the current scientific estimate for both the number of stars in the visible universe and, coincidentally, of the sands of the seashore, according to:

https://youtu.be/2-UuWx8zCYw?t=2m30s

Just how numerous are the descendants so far  in total since the oath?

And a related question would be whether or not there is any Rabbinic discussion as to whether or not there will be an end to the increase of the number of Jews. In other words, does the oath suggest that the People will continue to multiply forever?


texts: What should I know about tractate Bava Kamma as this part of daf yomi approaches? Any tips to keep in mind while studying it? It's the start of a new Seder of Talmud so it may have a different manner of teaching that I might be unaware of.


texts:
In the tanach, there are times when certain words are doubled (generally verbs but I'm open to other combinations) with one form of the word, followed by a second form which is in a future tense, I think. The fact that the words are doubled often opens the text up to exegetical understanding, the way the Ramban understands Bereishit 2:17.

I am trying to get a list of all instances like this to see if there is a consistent interpretive approach. So far, I have sh-ch-kh, a-b-d, m-t, h-r-g, z-ch-r, m-kh-h, kh-r-sh as roots to which this occurs, but is there a comprehensive list already available so I can start reviewing the verses?


texts:
Do women need to cover their hair if they have had children without being married?

Some explanations for hair covering relate it to modesty in light of the supposed attractive power of hair, which would imply that she only needs to cover it if she is actually married to someone (or has been married and therefore obliged to cover).

However, other explanations have to do with virginity and/or public presumptions of virginity. According to these, one imagines any woman with children would have to cover.

Finally, there may be a concern in this case of ma'arit ha-ayin for not covering.


texts: Exemption from wearing tallit katan other than in extreme heat?

texts:
בס"ד
I saw an exemption for wearing a tallit katan if the tempature is extremely high. I think this was cited by the Tzitz Eliezer, but I can't find it.

Are there other exceptions?


texts: Is it just a fancy name for the Poylishe minhogim, or what? Is any Nusach Sfard siddur automatically minhog Polin or is it more specific?


texts: In the Bible, why did robbers bother tunneling into houses to rob them?

texts:
Exodus 22:1 speaks about the robber who was found "tunnelling in" to someone's house (vis-a-vis self-defense).  Is that just a figure of speech, or did they actually go to that much trouble?  (What were houses like back then?)  I'd say try the door first ...

I since found that R' Hirsch and others say the word "machteret" simply means "breaking in", not necessarily tunnelling.  But for those who say it means tunnelling (e.g. Radak) ... how would they explain?


texts:
Shemirat Shabbat KeHilchata 16:13 brings down that plaster, clay, wax, and the like may not be molded on shabbos. (footnote 36 quotes SA and says it's due to mimareach)

As far as I'm aware, a collection of objects like a magnetic sculpture may be played with on shabbos, since it is comprised of distinct individual pieces - no actual violation of mimareach is taking place.

What about something like playfoam, which functions much like clay but is ultimately comprised of small, distinct foam balls? Is this considered to be like a collection of magnets? Or is it closer to clay, since it is held together by a tacky polymer and not through magnetism?


texts:
In Sefer HaYashar, Perek 25, it lists the grandsons of Avraham and Keturah. However, in Tanakh (Chayei Sarah and Divrei HaYamim), it specifically choses to only tell us the names of Yokshan and Midian's children. Why does the Torah only choose the children of Yokshan and Midian if any of Keturah's grandchildren?
To clarify, I am looking for reasons as to why Yokshan and Midian are so special that their sons are mentioned by the Torah as apposed to the others.


texts: I will be going on a cruise. I know that some cruises have Kosher menu selections that are actually verified Kosher, not just “Jewish Style meals”. My question is that how can these be kosher without a mashgiach? I am assuming that they don’t have one, does anyone know? Also, I doubt they have a separate kitchen for kosher food, or do they? If anyone can let me know how the Kosher food on cruises work, please let me know. Thanks.


texts: Why couldn't man be alone, and what was the need for a ezer kenegdo.

texts:
Why was it not good for Adam to be alone?
And why was it that he needed a ezer kenegdo?

Genesis 2:18 (Mechon Mamre)
יח  וַיֹּאמֶר יְהוָה אֱלֹהִים, לֹא-טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ; אֶעֱשֶׂה-לּוֹ עֵזֶר, כְּנֶגְדּוֹ - And YHVH Elohim said: 'It is not good that (the) man should be alone; I will make him a help meet for him.'


texts:
Does anyone have a reliable list (or lists) of Kosher for Passover products that is (or are) available online?

{There are several that I've used in the past, but they seem to be cut off in their online versions this year. I'm specifically looking for what toothpastes are good for this year, but I assumed that would be too localized.}


texts: Is the passage describing an approximation of pi or is it one of the miracles of Bais Hamikdash?

texts:
In Sepher M'lakhim we read how different measurement was taken. I wonder if this passage (Ⅰ M'lakhim 7:23) is describing an approximation of PI (3.1415...), or was this one of the hidden miracles?

וַיַּעַשׂ אֶת־הַיָּם מוּצָק עֶשֶׂר בָּאַמָּה מִשְּׂפָתֹו עַד־שְׂפָתֹו עָגֹל ׀ סָבִיב וְחָמֵשׁ בָּאַמָּה קֹומָתֹו [וּקְוֵה כ] (וְקָו ק) שְׁלֹשִׁים בָּאַמָּה יָסֹב אֹתֹו סָבִיב׃
Now he made the sea of cast metal ten cubits from brim to brim, circular in form, and its height was five cubits, and thirty cubits in circumference.