texts: Why is there a special Haftarah for "Machar Chodesh"?

texts:
Usually, a special Haftarah (meaning one that pre-empts the regular haftarah designated for the weekly parsha) is said on a Shabbat that has a holiday such as Chanukah, and Shabbat Rosh Hodesh. (Shabbat Hagadol MAY be an exception, though as I understand, it commemorates the 10th Nisan when the Pesach sacrifice was first taken and guarded for 4 days. Please feel free to correct / edit.)

Machar Chodesh is a special haftarah that is recited whenever the first day of Rosh Hodesh is on Sunday. (Note that I am pointing out 1st day Rosh Hodesh, which may not necessarily be the 1st day of the new month. I'm stating this because the first verse of the haftarah has the term Machar Chodesh which means, "tomorrow, is the New Moon", i.e. - the 1st of the month.)

Why is there a special haftarah designated for such a Shabbat when the occasion occurs on the next day, and in the case of a Sunday / Monday "Rosh Hodesh", the date is actually 2 days away.

Note: - Other "special" Shabatot such as Shabbat Parah require a special maftir. Every occasion that has a special maftir has a special haftarah as well. (seems to indicate a general rule that the maftir and haftarah are "related" somehow?) Shabbat Hazon, e.g. does not pre-empt the regular weekly haftarah.


texts: How do we know where the Dibros start and end?

texts:
Each of the Aseres HaDibros, generally speaking, begin and end at consecutive Parshah breaks. Nevertheless, the first and second are combined into one parshah, while the last one is split into two. This is true in both sets, in Yisro and Va'Eschanan. How do we know that Anochi HaShem and Lo Yihiyeh aren't one Dibbur, with Lo Tirtzach rounding out the first five, and the ninth and tenth each being Lo Sachmod/Sisaveh?

I'm looking for a source that demonstrates that the Dibros must start and end where we know they do. Not just one that says it, but one that weighs the different possibilities until coming to the correct conclusion.

(Granted there have to be ten Dibros - they are referred to as such in Shemos 34:28.)


texts: Why do we specifically recall the greenery of Har Sinai on Shavuos?

texts:
While there are several reasons why there is a custom to spread greenery in shul, one which is brought by the Mishnah Berurah (494:10) is that Har Sinai was covered with greenery.

Why is it specifically this point about Har Sinai which we recall on Shavuos? Why doesn’t anyone, for instance, blow the shofar in shul, since there was a shofar at Har Sinai?


texts: What is the halachic source for wearing in a kippa

texts:
I wear a kippa and tzitzis everday. The source for tzitzit is easy, we say it in shma and it's mentioned in the Gemara in brachot.
The source for the kippa is wholly unknown to me, yet it is such an essential part of my daily life and I'd like to be more informed.

Where is it discussed in Rabbinic literature?
What is the motivation for wearing a kippa?
When did it come into practice in history?
What did the rabbis in mishnaic times wear?
What are the halachic ramifications of wearing a kippa?
Does one get schar for wearing a kippa?


texts: How to introduce oneself to Judaism as an adult?

texts:
I wasn't brought up in the Hebrew tradition (I was brought up as a catholic) but I have become interested about Judaism as an adult.

I don't have almost any knowledge about Judaism, I have read the catholic Bible and all my knowledge about Judaism came from there.

I would like to read more about it because I believe that there are a lot of topics of Hebrew life that are not explained very deeply in what I've read so far.

What lectures would you recommend to an adult with little previous knowledge of Judaism to gain some insight and understand Hebrew traditions?

I know that there are a lot of different groups which may differ in some aspects but, as I have no previous knowledge, I would like to read something as general as possible.


texts: Why repeat עקיבא נחמתנו?

texts:
On the last Amud of Maseches Makkos, the three Rabbis in the story are inspired by the words of Rabbi Akiva and proclaim  Maccoth 24b:

  בלשון הזה אמרו לו: עקיבא, ניחמתנו עקיבא, ניחמתנו.

  Said they to him: Akiba, you have comforted us! Akiba, you have
  comforted us!

Why the repetition of the statement?


texts: Years ago I ran across a recording online of a niggun for reciting the opening paragraphs of Mesillat Yesharim. I can't relocate it, but I slightly remember reading that it was a well known learning niggun of a particular rabbi. Is anyone familiar with melodies for reciting Mesillat Yesharim?


texts: PTIJ: Gomel chassidim tovim- who gives us good chassidim?

texts:
In the first b’racha of the amida, we praise G-d for giving us good chassidim. Why are good chassidim so important to us? Which chassidim are good? Note that it is talking about modern-day chassidim, because it uses the present tense ‘gomel’ Verses the past tense ‘gamal’.
(Thank you @josh k and @ezra for the idea.)

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


texts: What was the source of Samson's strength?

texts:
It’s a popular notion that the source of his strength is his hair, but that doesn’t seem right to me.

Most supernatural powers are blessings by God for some purpose. It is known that Samson was a Nazirite; does it not stand to reason that his strength is bestowed by God due to his consecrated status as a Nazirite?

His hair is cut, which would end his Naziriteship and his strength, or is that just a coincidence?

Is the power in the hair?


texts: Did Aaron's staff turned into a snake or a crocodile?

texts:
In exodus 7 it says on verses 8-12:

  ח וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן לֵאמֹר.  ט כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר, תְּנוּ לָכֶם מוֹפֵת; וְאָמַרְתָּ אֶל-אַהֲרֹן, קַח אֶת-מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי-פַרְעֹה--יְהִי לְתַנִּין.  י וַיָּבֹא מֹשֶׁה וְאַהֲרֹן, אֶל-פַּרְעֹה, וַיַּעֲשׂוּ כֵן, כַּאֲשֶׁר צִוָּה יְהוָה; וַיַּשְׁלֵךְ אַהֲרֹן אֶת-מַטֵּהוּ, לִפְנֵי פַרְעֹה וְלִפְנֵי עֲבָדָיו--וַיְהִי לְתַנִּין.  יא וַיִּקְרָא, גַּם-פַּרְעֹה, לַחֲכָמִים, וְלַמְכַשְּׁפִים; וַיַּעֲשׂוּ גַם-הֵם חַרְטֻמֵּי מִצְרַיִם, בְּלַהֲטֵיהֶם--כֵּן.  יב וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ, וַיִּהְיוּ לְתַנִּינִם; וַיִּבְלַע מַטֵּה-אַהֲרֹן, אֶת-מַטֹּתָם

Clearly talking about the staffs of both Aaron and the Egyptian sorcerers turning to crocodiles. Yet, later on verse 15 it says:

  לֵךְ אֶל-פַּרְעֹה בַּבֹּקֶר, הִנֵּה יֹצֵא הַמַּיְמָה, וְנִצַּבְתָּ לִקְרָאתוֹ, עַל-שְׂפַת הַיְאֹר; וְהַמַּטֶּה אֲשֶׁר-נֶהְפַּךְ לְנָחָשׁ, תִּקַּח בְּיָדֶךָ.

Talking about the staff that turned into a snake. Never before any staff turned into a snake. And the only staff that turned into something before was Aaron's staff, that turned into a crocodile.

What exactly did Aaron's staff turned into? And what is the reason for the difference in the animal?


texts: What is the halachic source for the minhagim of mourning during Sefira?

texts: What is the earliest halachic source for the minhagim of mourning during sefira? Note that this does not mean the story of R' Akiva, I'm talking about halachic references to prohibitions such as not cutting hair, not listening to music etc.


texts: Popular Medical Halacha Poskim for Modern Medicine?

texts:
Like the question asks, I have recently been intrigued by the topic of Medical Halacha and am looking around for some of the major poskim on the issue, be that early or recent. I know Rav Moshe Feinstien Z"tl answered many shailos regarding this topic but I am looking to know about other poskim as well.

Thank you in advance.


texts: Sources that permit applying sunscreen on shabbos?

texts: Since it's put on to prevent medical conditions, are there recognized halachic authorities who say that applying sunscreen (a cream NOT lotion) is muttar (permitted) on shabbos?


texts:
I once read that if a person makes a promise on their death bed to another person that they would come back to them in a dream and tell them whatever they wanted to know, then this is considered a valid promise and the person is allowed to recount the promise at the burial.

From what I can remember i think it's quoted in Shulchan Aruch but where? Talmud?


texts:
There is a story that the Jews were oppressed and there were harsh decrees and Rav Yonason Eibschitz was challenged by the governor to write "am yisroel chai l'olmei ad" for every Jew who lived in his town on a 2 by 4 mezuzah klaf; if he did so, the governor would stop the harsh decrees. The Rav was given an hour and indeed he managed to create a snaking puzzle with thousands of combinations of "am yisroel chai l'olmei ad".

What is the origin of this story? Supposedly it is in his sefer Tiferes Yonason but I looked and found nothing.

What math equation would be used to prove this?

See the story and puzzle.


texts:
Why don't we say blessings for solar eclipses? After all, we gladly say blessings for other natural occurrences. For example, we say blessings when we see a tree, animal, lightning, earthquakes, the latter two which are more harmful and terrifying than an eclipse, which is only part of the natural order, that occurs as often as five times a year.
Since it is a natural phenomenon of natural forces, why do we refer to eclipses as omens instead of blessings?


texts:
There are only around 20 million Jews out of a population of 7.6 billion. Of those 20 million maybe 10% (2 million) are Torah observant. According to the Torah one of the purposes of the Jewish People is to be a light upon the nations, wouldn't that be more effective if instead of a few million observant Jews there were 500 million?
(I'm not looking for practical reasons like thousands of yrs of exile & persecution, Jews don't proselytize, intermarriage, etc.)


texts: When did walking from Ner Israel yeshiva to Baltimore no longer require Eruv Techumin?

texts:
From what I'm told, several decades ago one who wanted to walk from Ner Israel yeshiva on Mt. Wilson Lane in Pikesville, MD to the greater Baltimore community (e.g. Rabbi Heinemann's shul, the Agudah, 6202 Park Heights Ave) on Shabbos would require an eruv Techumin, as the two environs were deemed non-contiguous. I've also heard that this is no longer required.

At what point did this change, and exactly why? (E.g. what was built that changed it? What year was that? And who gave the psak?)


texts: 1st century Hellenistic Jewish interpretation of Proverbs 8:22( LXX)?

texts:
Proverbs 8:22 says that Wisdom is created by God. If so, is God without wisdom before he created wisdom?

Other Jewish texts ( though uninspired),also talks about God's wisdom as created by God.

I want to know what is the interpretation of the Hellenistic Jews about Proverbs 8:22.Do these Jews believe that there is a point wherein God is not wise?


texts: Did Rabbi Dovid Feinstein of Uzda wear tefilin that were Ktav Ari or Ktav Beit Yosef? What about his son?

texts:
The biographical sketch of Rabbi Moshe Feinstein that appears in the beginning of Igrot Moshe volume 8 states that his father, Rabbi Dovid Feinstein of Uzda, was born and raised Hassidic, but took on his in-law's very non-Hassidic customs when he married.

So I'll ask: I assume that he started off with Tefilin that use the Hassidically-favored Ktav Ari script. Upon marrying, did he switch to the standard-Ashkenazic Ktav Beit Yosef script? And what about his sons/grandsons? Were they given Ktav Ari tefilin?


texts: Seeking websites that list and describe (and hopefully rate) vacation locations with a Jewish orientation (e.g., indicating the availability of a minyan daily, or on Shabbat).  (If this question is not appropriate for MY, where might I find this information?)


texts:
Tosafot on Avodah Zarah 7a: [translation from here]

  It is forbidden to ask [a second rabbi for permission] only if one  does not inform him [that a first rabbi was consulted and he forbade it]...  But certainly the [second] sage should be careful not to permit [what the first sage forbade], as we say in the chapter Kol Hayad [in Maseches Niddah], "A sage who forbade - his fellow is not allowed to permit unless he can respond to him, for instance if he made a mistake regarding a Mishnah, or even with equal logic."

(1) What is the point of allowing you to consult a second rabbi if that second rabbi is strongly discouraged from disagreeing with the first?  Why not just say, "You must go with the first ruling you got."?

(2) Why should that second rabbi be asked to produce strong and convincing logical arguments for his disagreement, when the first rabbi is not also asked to produce equally strong and convincing logical arguments for his ruling in the first place?

(Note that Tosafot talk only about a case when the first rabbi "forbade"; because if the first rabbi permitted, very few Jews would ask for a second opinion!)

Note also that when you ask for a medical second opinion, no one is leaning on the second physician to agree with the first.


texts: What should be done with yahrzeit candle jars?

texts:
I have seen people save them. I, too, am reluctant to throw them away. Are there laws or standard custom(s) for what is or should be done with the empty jars from yahrzeit candles?

We shouldn't need any more yahrzeit candles.


texts:
I hear Chassidic stories that the Samach Mem causes Jews to fight, and other evil

What is it? What is it's goal? What is it's powers? Why did G-d Almighty creat it?

Where can I read more about him?


texts:
There are many halachic chazakas. Most of them are halachic assumptions, such as:

Keeping things the way they always were - Either financial (Chezkas Marei Kama) or religious (Chezkas Tahara, Chezkas Tuma - that we assume that once something was in one state, it stays that way until we bring proof otherwise).
Interpersonal assumptions - e.g Chazaka She'ein Adam Meiz Panav (we assume a borrower won't lie completely to his lender), Milsa D'avida Le'Gluiya (people don't lie when their lie will be caught), etc.

What is the source of these Chazakas. Is it a Halacha LeMoshe MiSinai or is it a Sevara? If it is a Sevara, are any proofs brought that these Sevaras are true?


texts: What is the source of the song Od Yishama?

texts:
What is the source of the popular song Od Yeshama?

I tried searching for "עוד ישמע בְּעָרֵי יְהוּדָה וּבְחֻצוֹת" and did not find anything.

I am asking because I was wondering if it should be pronounced  יְרוּשָׁלַ‍ִם or  יְרוּשָׁלַ‍ִים? I was surprised that typing either into google did not yield the Posuk. I am now curious about the source for the song and the proper pronunciation.

Thanks!


texts:
When talking to a Torah Scholar, if you want to say that they are a "mensch" (as well), is there a better word that fits with a more Haredi/Litvish hashkafah?

I am asking as (it seems to me) a more secular Jew would find the word "mensch" a compliment, but for a Torah Scholar it does not quite seem to fit the idea of a mensch who derives part of his menschlikeit from his Torah knowledge and middot.


texts: How could Isaiah take Zechariah as a witness if the latter lived centuries after Isaiah?

texts: We find in Isaiah 8:2 that Isaiah took two trustworthy witnesses who are Uriah the priest and Zechariah Ben Yeberachiah. If this Zechariah is none other than the prophet Zechariah as Makkos 24b suggests, how could Isaiah take him as a witness if Zechariah lived centuries later during the Persian rule?


texts: time for shacharit and eating before this time

texts:
When is the obligation for Shacharit?  Is this what is considered the morning?

Is it dawn (alot hashachar), or the earliest time for tallit and tefillin, or sunrise (netz), or the latest time for tefilla according to whatever source a person follows?

I'm interested in an answer to this on its own, and I'm also interested to know because someone said it's permissible to eat and drink before that time on both Shabbat and weekdays, without first davening on either of these days, and without making kiddush on Shabbat.  Is that accurate?

Thank you.


texts: I've heard that R' Haim Soloveitchik said that although there is no law stating that  Amoraim may not argue with Tannaim, nevertheless it isn't customary for an Amora to contradict a Tanna. Does anyone know the source to this?


texts: In what Sense should non-Jews obey/disobey Torah?

texts:
There are two opinions.

In some cases I’ve heard that God rewards anyone that obeys Torah.

Also, I think I read somewhere in Exodus that anyone living in Israel, be they foreigners or not, must not work on Sabbath or face the death penalty. Would the guy that got stoned for picking sticks have been spared if he had said, “I am not Jewish any more” (because, as a non-Jew he is supposed to break the Sabbath)?

In other cases, I have heard it said that non-Jews should not follow Torah. In particular, Sabbath observance is a no-no.

Which one is right?

And in what way?

Say, because I am not Jewish I must not follow Torah. Should I kill, steal, murder, etc.?

Should I work on the Sabbath?

What’s the difference?


texts: Before the Temple (Beit Hamikdash) there was the Tabernacle (Mishkan Hakodesh). Now there's no longer a Temple and people are waiting till the (3rd) Temple will be rebuild, why isn't there a Mishkan in the meanwhile? Is this because of the missing attributes?


texts: According to the Rambam, what color would most of the tzitzis strings be if the garment was all techeilet?

texts:
The majority opinion is that, when we had the tradition on techeilet (the wool-dyed-blue string on tzitzis), each corner of the garment would have 7 white strings and one techeilet string.

If I've heard correctly, Rambam has the interesting opinion that the 7 strings should match the color of the garment.  Red tallis means 7 red strings and 1 techeilet string.  (We don't follow the Rambam!)

But according to Rambam:

If the garment was entirely techeilet, would it get 8 strings of techeilet?
What if the garment was entirely kala ilan (indigo, the Gemara says it appears close enough to techeilet to fool people; it's also chemically identical to some of the techeilet formulations out there today)?  7 strings of pseduo-techeilet and one of real techeilet?


texts: Noticing the chazzan's mistake while davening

texts:
If you are still davening but you notice that the chazzan made a mistake (yes/no mashiv haruach during the wrong season, for example), and nobody else notices, can you interrupt your davening to correct him?  Is this a valid צורך התפלה?  It doesn't affect your personal davening per se, but it does affect the davening of the whole tzibbur in a more general sense.

I'd like an answer that covers several different parts of davening, but particularly shemoneh esrei and אלקי נצור since those are the most common places to be during chazarat hashatz.

Also, is the halacha different for parts that don't ruin shemoneh esrei if they're skipped, like זכרנו?

I admit the whole situation doesn't say much for the shul: the people who are supposed be paying attention to חזרת הש"ץ aren't, and the person who isn't supposed to pay attention is.

(Not from personal experience, fortunately.)


texts: I went through a list of Master Profiles of my ancestors on Geni.com and I saw many profiles which said "tosafist" in their title or description, as well as many which said "Gaon of Sura" or "Gaon of Pumpeditha", etc., but none of them were in the existing Geni.com projects for "Tosafists" or "Geonim". Is there a sefer which quotes a list of tosafists or geonim, or some resources which has a big list of them so that I can go through it and add them to the Geni.com projects?


texts: Why "who did not make me a goy" when Hashem told Avram he would make him a great "goy"?

texts:
There is this blessing/declaration which we recite everyday:

"Baruch Atah Adonai Eloheinu Melech Ha'Olam, shelo asani goy."

But why is it expressed this way? Why the usage of the term goy

Didn't HaShem told Avram: ואעשך לגוי גדול. I will make you a great goy? And again in Shemot 19:6 teach us that we have to become a goy kadosh?
Why don't we refer to the rest of the world - in making a distinguish between ourselves and the others of this world - as amim or umot ha'olam or something like that?


texts: How can a Sukkah be used as a protection from "Storm and Rain"?

texts:
According to the last verse of "Yeshayahu - Isaiah - Chapter 4",
a Sukkah is
"for a shelter and for a covert from stream and from rain" (Chabad) or
"for a refuge and for a covert from storm and from rain" (Mechon Mamre).
I understand there are various levels of interpretation for each Bible passage, but my hereby question is in the Peshat level, how can a Sukkah be a protection from "Storm and Rain"?
A sukkah's roof (sechach), as we know it, especially during Sukkot, provides more shade than sun, and the ability to see stars through it, meaning, it is not meant to stop even rain drops.


texts: Should tax deductions be deducted from total maaser giving?

texts:
(1) Let's say your charitable contribution of $100 resulted in a deduction of $1 from your tax bill. Would your maaser contribution from that hundred be counted as $99 total or $100 total?

(2) Let's say your maaser above only counted as $99--but you owe $100 in maaser. How do you pay that, in light of the fact that the more maaser you pay, the lower your tax bill gets, and the higher your maaserable income? (see here)

(I'm more interested in whether this is addressed in halacha than whether it is mathematically or practically feasible, since I'm pretty sure it is both of those.)

Even more fun maaser and tax math here!

Related:
Is maaser calculated pre-tax or after-tax?

Does Ma'aser count if you have an ulterior motive?

Maaser Deductibles


texts: Where can we assume that time refers to Shaot Zmaniot?

texts:
For many daily activities, the time frame for completion is dependent on the proportional hours (sha'ot zmaniot). But is there an extension of those hours to proportional minutes and seconds which would then be applicable in cases where the time frame is similarly delineated?

Some quick examples -- if we light candles 18 minutes before shkiah, what kind of minutes would those be?

When announcing the new moon, do we set the molad based on proportional hours, minutes and chalakim?

When baking (or, later, eating) matzah, would the length of the minutes be proportional and different depending on how early or late in the solar year Pesach falls?

When waiting after meat, would I wait 6 shorter hours in the winter (though this one, I know, is less likely because the initial discussions weren't about hours but about meals -- but if I wait less time between meals in the winter so I can eat before it gets too dark...)

To what extent to we use proportional timing and why are there any limitations to its applicability?


texts: Would reading a seforim catalog in the bathroom be prohibited?

texts:
You aren't supposed to study Torah or even think about Torah thoughts while in a place of uncleanliness, such as the bathroom. (See here and here.)

But what about a catalog that sells seforim such as ArtScroll? Could you read something like that in the bathroom, since your primary reason for looking at it is so you could buy a Torah book?


texts:
A young couple is in love and intends to marry.  She is Jewish and he is Christian.  Each respects the other's religious beliefs and neither intends to convert.

She keeps kosher.  OTOH, he eats pork and consumes meat with dairy.  Again, neither is willing to change.   Once married and living together, how can she maintain a kosher household under these circumstances? A third refrigerator, stove, dishes and utensils for him and his foods?  A completely separate kitchen?  Or is it a lost cause?

(I am an outsider who is curious.)


texts: Is it true that Jews believed in sheol before the belief in hereafter entered into Judaism?

texts:
I have heard claimed that Jews first believed in Sheol as a place below the ground and was meant to be a place of eternal rest, free of any reward and punishment. However, in later periods and mostly during the exile new beliefs about the afterlife were introduced into Judaism. Thus Jews first believed in no hereafter or after life that could have any meaning of punishment or reward. They simply believed in a place called Sheol, which meant a place located below the ground, and all people whether righteous or unrighteous went there forever, and they believed there was no punishment or reward. During the exile, the belief in an afterlife found its way into Judaism.

Is such a claim true and right or valid? If so, would you please introduce some references about that to me?


texts:
Shalom,
Does anyone know any books / chapters in books that deal specifically with the problem of numbness of heart? I am looking for discussion / teaching on the causes and the remedies for this malady. I am also interested to know some of the reasons why Hashem might afflict someone with this problem.
Many thanks.
P.S. I cannot read Hebrew, so am looking for works in English. Thanks.


texts: Is there any known Tanach edition with Yemenite Hebrew "version"?

texts:
I know that there is only one Hebrew version of Torah and Tanach in general. What I mean is that is there any known Hebrew Edition for Tanach using yemenite spelling (e.g. Aleph instead of Heh in "Dakah") (while the Publisher is Orthodox and not Israeli) ?

(If the publisher is Israeli, this might cause me a problem in Lebanon.)

Note as requested by msh210:
1-I want to have both Ashkenazi and Yemenite Tanach.
2-I live in Lebanon, having a book published by an Israeli publisher will cause to me a problem.


texts: If one omitted אלקי נצור in Shemoneh Esrei does he have to repeat Shemoneh Esrei?


texts: May someone who is not accustomed to laying tefillin practice binding at night, when there is no mitzvah, so that they will be proficient at wrapping when the day comes?


texts: Last year I started using the Koren machzorim and I realized that the Ashkenaz editions use the wrong Shochen Ad. In most other machzorim, the section "B'fi Yisharim" forms acrostics of the names of both Yitzchak and Rivkah, while during the rest of the year, Ashkenazim have only the acrostic of Yitzchak. However, the Koren uses the latter variant for Rosh Hashannah and Yom Kippur as well. Why?


texts: Who carries the 2nd and 3rd Sefer Torah?

texts:
In the synagogue that I attend I was asked to carry the 2nd Sefer the Chazan 1st to the Bimah. Afterwards the other gentleman who I had pesicha with took the 1st Sefer back. The chazan takes the Maftir back.

Why is this? I was under the impression that whoever does hagbah takes the Sefer back except one which is given to the Chazan in this case the maftir.

Any mekomos that the one who didn’t take to the Bimah now takes it to the Aron.

Otherwise how would it work when Rosh Chodesh Chanukah and shabbos fall?


texts:
If someone has a sore throat on a fast day (excluding yom kippur) may he suck on a throat lozenge (Ricola)* or do we consider that breaking the fast?

*throat lozenge has flavor and one needs to make a bracha, but it is definitely not a shiur kzayis, especially the time it takes to consume the whole lozenge.


texts: Age for Studying Academic Scholars of Kabbalah

texts: It is a given that there are restrictions related to age and level of scholarship regarding who may study the Kabbalah (see Minimum Age to Learn Kabbalah?, for example). Do such restrictions extend to studying secular, academic materials on the subject by scholars such as Gershom Sholem?


texts: Can a Jew tell a Gentile to fix his ambulance on Shabbat?

texts:
I Understand that a Jew is not allowed to ask a Gentile to do work for him specifically on Shabbat.

Thus, one cannot bring a car to the Gentile mechanic on Friday and tell him specifically, "Fix my car, tomorrow, because I will need it Sat. night."

However, a Jew is allowed to violate Shabbat for his or someone else's life-threatening situations.

So let's say Hatzalah (the Jewish ambulance corp) has two ambulances. If an emergency occurred on Shabbat, they have one that they can use, but, having both available obviously, makes things more efficient. as it's certainly possible to have multiple emergencies at the same time.

One ambulance broke down just before Shabbat. The Jew brings the ambulance to the Gentile mechanic and tells him, "I need you to fix this on Shabbat, and call me as soon as you can, because we need it pronto."

Is this a "life threatening" situation exemption that would allow the Gentile to do the work? Furthermore, when the ambulance is fixed, can another Jewish Hatzalah member drive someone on Shabbat to the mechanic so that he can get the ambulance?

To ponder: At the moment, no life threatening situation exists (not even a doubtful one). But, an ambulance needs to always be ready.


texts: Why no music and singing during daily prayer?

texts:
Throughout the (morning) prayers a large amount of passages speak about praising and singing to the Lord.

"Shiru lo, zamru lo..."
"Nihalelicha... Bishvachos Uvizimiros..."
"...bo'u lifonov birnana".

Why is there not more singing and music instituted in daily prayer? In the Temple prayers were sung with a full orchestra.
I saw somewhere that said that Rabbi Akiva Eiger said we should not have music during praying because then it's similar to non-jewish ritual praying services.
So we refrain from the very important concept of praising God because other religions also praise their God??
Perhaps, because everyone is busy rushing to work in the morning, there's no time. I that case shouldn't the rabbis have instituted at least once a month a musical gathering to sing praises to God?


texts:
Who knows one hundred thirty-seven?
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: Difference between the words מיחייב and חייב

texts: Rava in masheches megillah 7b famously said that one is obligated to drink until he cannot differentiate between Haman and Mordechai. My question is: Rava used the loshon of  מיחייב instead of חייב. Is this change teaching us something, or do they mean the same exact thing?


texts: Does anyone know of any good Jewish academic presses like Littman?


texts: Abortion on grounds of emotional instability/wellbeing

texts:
Is there ever a point of emotional instability beyond which a women may have an abortion?

I know all cases are different but here are some possible examples:

A) she struggles too much with the number of kids she has already and this one was a 'mistake' and she now has regular panic attacks,

B) she is told during pregnancy that there's a small chance that the baby will be deformed in some way leading to severe anxiety,

C) she is very young and cant cope with thinking that she wont be able to complete an education and 'doom' her life leading to severe depression

D) a woman gets raped and can't cope with the thought of baring a child of her rapist, etc.

Is there ever an emotional point beyond which the pregnancy can be terminated? And does it depend on how far along she is in the pregnancy in terms of being 'מקיל' or 'מחמיר' to abort? If the baby is viable do we disregard the woman's mental health despite it being possible that her life could be 'emotionally ruined' and save the baby, or not?

I'm interested if there are these considerations in 'older' sources; most of the room for leniency that I've seen are based on more modern sources.


texts: What is the name of the book about Reincarnation (Gilgul) written by one of the Arizal students

texts:
The book consists about relating different lifes in the Torah. E.g: the couple Yossef and the Pharao's wife and Yoshua and Rachav are the same souls.
The author is one of the Arizal's students.


texts:
I already know that it is forbidden to make a bracha on a stolen lulav (SA OC 649:1). However, i'm not sure if this also applies to making a bracha on stolen food. The difference seems to be that by a lulav, the bracha is on the mitzvah, which is being done with something forbidden. By food, the bracha is on your benefit (ברכת הנהנין), so it's possible that you might make a bracha on benefiting, even if it came to you in a non-permissible way.

So: should a bracha be made on stolen food?


texts: Can meat grown from living cells be kosher? Is it eiver min hachai?

texts:
Earlier questions such as In vitro meat — further questions dealt with meat grown from stem cells of slaughtered animals. This question is specifically about meat grown from stem cells taken from live animals. Indian-American Scientist Has Discovered A Way For Us To Eat Meat Without Killing Animals says:

  WASHINGTON -- An Indian-American scientist-led team has developed
  contamination-free meat from animal cells in a laboratory that could
  be harvested in 9 to 21 days, a new technique that could help in
  stopping large scale slaughtering of animals globally.

  Hoping to go in for large scale commercialisation by selling meat
  grown from animal cells in the next few years, Uma S Valeti said the
  popularity of such meats would help stop large scale killing of
  animals.

This may be considered eiver min hachai as well as the other considerations that may arise to make it non-kosher. Does anyone have sources that might shed light on what this would do halachically?


texts:
I have never attended an adult (usually a result of conversion, but not necessarily) brit. I am curious what parts of the ceremony are different from what occurs during a baby's brit. For example:

Is there a sandak or kvater?
The prayer for someone who wants to change his name. (Kudos to mevaqesh for clarifying that this is not halacha, though frequently converts do this.)
Do we say Baruch Haba at the beginning? Usually, atthis point, the baby would be carried in. Would an adult "walk down an aisle" or something while we said this?
Do we use kiseh shel Eliyahu? (Elijah's chair)

Is there anything else not mentioned above that is different? (I'm not discussing what may or may not be served during the se'udah.)


texts: what is the first thing to teach total beginners

texts:
Looking to teach a total beginner (i.e. someone not yet interested in following any halachas) college student for kiruv purposes. What is the best part of torah to teach first?

Is it better (for kiruv purposes) to teach inspirational agadah or grind away some Gemorah, or perhaps tanach with Malbim?

i.e. what is the ideal subject to teach for kiruv purposes, assuming the person is ready to learn anything.


texts: Who wrote the last eight Pesukim of the Torah?


texts: The Me'am Lo'ez (מעם לועז), begun by Rabbi Yaakov Culi in 1730, is a commentary to Tanakh written in Ladino. It was subsequently translated to Hebrew and translated from the Hebrew to English in a fairly popular commentary in print. Does anyone know of a modern publishing house who has printed this in/with the original Ladino? When was the last time this was printed in Ladino?


texts: Why is birkas kohanim in the masculine singular?

texts:
If the kohanim are blessing the entire people, one would think that it should be worded, "יברככם...וישמרכם" Why is it in the singular form?

On a related note, if a father places this blessing on his daughter, should he change it to Yevarechech? If not, why not?

(Possibly related)


texts: Are there any organizations that provide ongoing preparation for Kohanim to immediately assume their priestly duties upon the arrival of Moshiach? I would imagine that performing the sacrifices and mixing the incense would require some hands-on experience in addition to reading Jewish texts.


texts:
This photo of my great great grandfather was taken around 1900. He's a Lubavitch Jew from Belarus. His name is Zalman Malkin. He is from Liozna. The story of his life is here.

I was wondering if his kippah indicated a particular region, tradition, or style, or if that was just the general style of kippahs
during that time period:


texts: Internal Passive With Characteristic "u" Vowel

texts: In Biblical Hebrew, what is the "internal passive with characteristic u vowel"?


texts: How is סדר טהרות properly pronounced or pointed?

texts:
The last seder of the Mishnah is טהרות, but I can find no agreement on the vowels for this word. Some variations I have seen:

טְהָרוֹת
טַהֲרוֹת
טָהֳרוֹת

There may be others. Which answer makes the most sense from the aspect of Hebrew grammar? What do the various pointings above imply? What is an authoritative source on this matter? If there is more than one correct answer, why would this be?


texts: What is the story of Yehudit which takes place during the Chanukkah Story?

texts:
I have heard many varying and conflicting stories about Yehudit  and her effect on the war with the Greeks at Chanukkah time and was wondering if anyone has sources for her story and what it truly is.

As well, and on a side note, is there any relationship between Yael (of shoftim and Devorah fame) and Yehudit, as their stories seem to be similar?


texts: Can you plunge a toilet during Chol Ha'moed?

texts:
It's Chol Ha'moed.  Your house has four bathrooms.  You use one of them, and the toilet clogs.  May you plunge it during Chol Ha'moed?
(I've done some Web searches.  So far, I have found a discussion of repairing toilets during Shabbat, and during Erev Pesach, but not during Ḥol Ha'moed.)


texts: status of owned land after Moshiach comes

texts:
what will be the status of owned property in Israel when Moshiach comes.

Will a person's apartment remain his? or perhaps the land will be redivided.


texts: Why is mercy the only characteristic that is quantified?

texts:
In the Hoshana poem L'ma'an Amitach, various characteristics of God are enlisted as a reason for God to save us. The version appearing in my prayerbook, and recited in congregations I have been present at, lists the following characteristics:

Truth (אמתך)
Covenant (בריתך)
Greatness and splendor (גדלך ותפארתך)
Law (דתך)
Grandeur (הודך)
Assembly (ועודך)
Remembrance (זכרך)
Kindness (חסדך)
Goodness (טובך)
Oneness (יחודך)
Honor (כבודך)
Learning (למודך)
Kingship (מלכותך)
Eternity (נצחך)
Secret (סודך)
Might (עזך)
Glory (פארך)
Righteousness (צדקתך)
Holiness (קדשתך)
Abundant mercy (רחמיך הרבים)
Divine presence (שכינתך)
Praise (תהלתך)

There seems to be a very obvious "odd man out" here. The third-to-last one is the only one in which the characteristic is quantified. We ask God to save us, not on account of his mercy but on account of his abundant mercy. We don't similarly quantify God's holiness, honor, righteousness, kindness, etc.

Why do we specifically quantify God's mercy but not any of the other characteristics? (Obviously, not all of the characteristics can be modified in this fashion, but there are quite a few of them that can be.)

I am aware that the term "abundant mercy" appears in a verse in Daniel 9:18, but I don't know if that is relevant to this.

I would also note, that in other prayer contexts "mercy" is not uniquely quantified. For instance, in the Avinu Malkeinu prayer, my edition has "Act for the sake of your abundant mercy" immediately followed by "act for the sake of your great, mighty, and awesome name". Or, for example, in this Yemenite prayerbook, a similar list of God's characteristics does not quantify "mercy" any differently from the others:


texts: Should a person want to be shliach tzibur?

texts:
Should someone want to be and to ask to be shliach tzibur or should this be reserved for someone with yiras shamayim (fear of heaven) and if one does not feel he has this then allow someone else to lead?

Additional detail:
-Either everyone or almost everyone has the ability to say the words of the prayers, knows the proper sequence of the prayers, minhagim unique to the shul's nusach, and if applicable minhagim unique to that shul.
-edit from chazan to shliach tzibir to show this isn't a question about making parnasa


texts: I heard someone mention a posuk that says "Don't be ashamed of people who may laugh at us." Where does this posuk come from?


texts: Does Kabalah require us to follow the Atkins Diet?

texts:
During sholas sedudos we say אתקינו סעודתא, a remez to the Atkins Diet.  It includes descriptions like "זעיר אנפין" -- make your face smaller (thinner), and even instructions about "וַחֲקַל תַּפּוּחִין קַדִּישִׁין" -- "holy (low carb) potatoes".
Is this merely a segulah or does Kabalah actually require us to follow the Atkins Diet?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What are the best biographies Vilna Gaon?

texts:
I watched Henry Abramson's lecture on the Vilna Gaon prepared with the book The Genius: Elijah of Vilna and the Making of Modern Judaism by Eliyahu Stern.

The reviews of that book are good, but there are mixed opinions as well. Which biography about the Vilna Gaon has produced the best impression on you?

Thanks!


texts: Daylight Saving Time - forward or backward?

texts:
Halachically speaking, do I have to set my clocks forward one hour in the spring, or can I set them back one hour (this will give me two hours more in my day than everyone setting their clocks forward one hour)?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Source for an Aggadah about Moshe feeding a bird

texts:
I was reading a book called "Shylock" by Hermann Sinsheimer and he made reference to a story from "the Jewish Talmud." (can be seen here) I don't know to what he is referring. I looked online quickly and found someone else, in 1996, asking the same question (it is an old book...I'm just getting around to it). I will copy the salient parts of the question and the answer: (from http://shaksper.net/archive/1996/126-june/4318-no-subject)

On June 6 Jacob Goldberg asked where in the Talmud one could find the
following story quoted by H. Sinsheimer in his book on Shylock.
"In the Talmud, there is a legend about Moses coming down from Sinai
and seeing an eagle carrying a lamb in its beak.  In a rage, Moses
upbraids the eagle for being about to kill a fellow animal, just when
he, Moses, had received the commandment of God: Thou shalt not kill!
The eagle drops its prey, but comes down to Moses, asking him to feed
its young himself.  At this, the holy man bares his breast and offers
his own flesh to the bird of prey."
"Sefer HaAgadah" by Bialik and Ravnitzky, (Dvir (Hebrew), Tel Aviv, 3d
edition 1948) is an indexed compendium of Talmudic tales metaphors and
aphorisms, which I have no reason to believe is not exhaustive. I
looked up all the references where "eagle" and "Moses" appeard on the
same page and came up with nothing. The tale is probably spurious,
especially since a good deal the Law given to the Moses deals with the
regulation of animal sacrifice.  The commandment should read in
English "Thou shalt not commit murder", rather than "Thou shalt not
kill".  It seems that the translators of the King James Bible seem to
have taken great pains to maintain the number of words as close to the
Hebrew original as possible and even their order, presumably out of
respect for its sanctity.  In the Hebrew the commandment is stated in
a mere two words.  (Such restraints on the translation would justify
using the best English wordsmiths around - lending weight to the
proposition that Shakespeare was on the team.)
...
Quoting sources is a solid Rabbinic tradition going back 2000 years,
as is adherence to rules of derivation.  Therefore I would suggest
that Sinsheimer's failure to supply tractate and page imply that there
is none. On the other hand, maybe it wasn't an eagle but some other
bird.  No one I have asked has heard of the story but I will keep
looking."

Does anyone know of a source for this story which might have escaped the author of this web-response and which could have been to what Sinsheimer was referring?


texts: Can one "take over" the Megillah reading?

texts: Suppose the one who is leining (reading) the Megillah needs to stop in the middle of leining, and is unable to continue. Is someone who was there the entire time allowed to take over?


texts: Does one make a blessing on wondrous man-made structures?

texts: Halacha codifies making a blessing on wondrous natural events and places (see here). I would like to know if any halachic authorities discuss making a blessing on wondrous man-made structures such as the Great Wall of China or the Large Hadron Collider


texts: How old was Avraham when Nimrod threw him into the fire in Ur Kasdim?

texts: Rashi, the Midrash Rabbah, and many others mention the story of Avraham being thrown into a fiery furnace by Nimrod for refusing to worship Avoda Zara and being miraculously saved. I've spent a while looking but I haven't managed to find any early sources discussing how old he was at the time. I've always heard he was 48 but I haven't found any early sources corroborating this (I did find a few blogs or similar websites saying different ages including 48, but none of them quote any source). Can anyone find any sources (I'd prefer Rishonim or earlier, but its not necessary)? Thank you so much.


texts: Why would someone blow the shofar from a hospital?

texts:
This evening around sunset someone blew a shofar from the top of the parking garage of the hospital across the street from my house.  It’s not the month of Elul now, so what is the reason?
(I’m not Jewish so there may well be something obvious I’m missing.  My best guess from google was a folk tradition to induce labor.)


texts: Is there a problem with Ta'anit Baha"b coinciding with Pesach Sheni?

texts:
If the 1st day of Pesach were to occur on Sunday, I noticed that the fast of Baha"b (Some have a custom to fast on the 1st Monday, 1st Thursday and 2nd Monday following Rosh Hodesh Iyyar) would occur on the following dates:

Monday 7 Iyyar
Thursday 10 Iyyar
Monday 14 Iyyar which is Pesach Sheni

Some people have the custom of reciting selichot on Ta'anit Behab. However, Pesach Sheni is a joyous holiday, in some sense. It was the day that people who were tameh (ritually impure) on Pesach and couldn't make the Pesach sacrifice, a 2nd chance to eat that sacrifice on 14 Iyar. Today, some have the custom to omit Tachanun on Pesach Sheni, a custom that is often done on holidays.

So there seems to be a contradiction between the joy of Pesach Sheni and the fasting on Beha"b. Since Pesach Sheni was a Biblical holiday, and Beha"b is a minhag, if the 2nd Monday of Beha"b is on Pesach Sheni, is fasting cancelled or postponed?


texts: PTIJ: Why do we announce that there is mold in shul only on the Shabbat before Rosh Hodesh?

texts:
I located this article entitled:
על הכרזת המולד בבתי הכנסת
Regarding the announcement of mold in the shul
The first paragraph says that it is common in Ashkenazi shuls to announce on Shabbat Mevarchim Hachodesh (Shabat preceding new month) that there is mold in the shul.
Having mold in your shul is not excatly healthy. If someone knew about an abundance of mold in the shul, wouldn't you want to know about it, or, maybe close the shul until it's disinfected?
Why wait until the Shabbat before Rosh Hodesh to inform people about the shul mold? What's special about that time?
And, why is this common in Ashkenazi shuls? Don't Sefardi shuls announce about mold, or maybe they don't wait until just before Rosh Hodesh to do so?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Can a father ever be the Kohen at his sons Pidyon Haben?

texts:
I'm looking for a scenario where a father can potentially be the Kohen for his own son's Pidyon Haben.

Normally, this would be impossible, because a Kohen is pattur from Pidyon Haben. Is there any scenario where this would be possible?


texts: What Rabbinic discussion has there been about the use of contact lenses?

texts:
A chavrusa is an optician. He tells me that soft contact lenses will be squeezed when put in and taken out of the eyes.

My question is what, if any, Rabbinic discussion has there been about the use of contact lenses especially on Shabbos. Which Rabbis have said or written what decisions?

I am not asking for a discussion of the principles of the such use.


texts:
How do Jews interpret Psalm 110?  (Christians see it as a messianic reference.)  I am specifically interested in verse 1 - "The Lord saith unto my lord."  Jesus quotes this in Matthew 22:44, and Christians see verse 1 to mean God the Father is talking to Jesus.  I don't mean to be antagonistic in any way, and I understand that this site is not about comparative religion, so if I could merely ask what the standard Jewish interpretation of who is "my lord" in verse 1.

I found an answer here, and perhaps that is the answer, but I appreciate Stack Exchange's format much better in how the conclusive/majority answer seems to shine through.


texts:
We know G-d has no gender yet our Scriptures use masculine pronouns when referring to Him and also when He refers to Himself in the third person. Obviously there are only three options: male, female or just neutral but referring to G-d as "It" would seem very disrespectful. Why does the Torah refer to G-d paternally?

Note: I realize the Shechinah is considered feminine but I cannot recall one instance in the Torah where it's addressed as "she" or "her."


texts: How to deal with uncertainties in the Torah that lead to a change in meaning?

texts:
In Vayikra 14:19, there are different versions of the trop, and unlike most of them, this difference causes a change in the meaning of the words:

וְכִפֶּ֕ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ
(zakef-gadol, tipcha, etnachta)
and he will bring atonement for (the one becoming pure from his impurity)
(This is the one I've seen in most places, including Artscroll and Mechon Mamre; Simanim ascribes it to the Keter and תאג' תורה קדומה [I have no idea what that is])

or:

וְכִפֶּ֥ר עַל־הַמִּטַּהֵ֖ר מִטֻּמְאָת֑וֹ
(mercha, tipcha, etnachta)
(and he will bring atonement for the one becoming pure) from his impurity
(Simanim gives this as the default, and Koren uses this one)

It's possible that this has halachic ramifications: if it's the first option, the Kohen should primarily concentrate on the tzaraat itself; if it's the second, he should focus on the lashon hara or whatever caused the tzaraat.
At the end of the day the two are linked, and I assume bedieved the korban would be valid anyway.  I wouldn't call it a huge difference, but it's much larger than, for example, zeicher/zecher or lifneihem/bifneihem.  Although changes of a letter have consequences for the validity of a Sefer Torah, I don't know of any other cases that result in a bigger change in meaning than this one.

Where do the two versions come from, and what are the arguments in each direction?
Does anyone specifically discuss the difference between them?
Is the difference in meaning significant enough that if you read the wrong one, you are not yotzei?
Have there been recommendations to read both?  (I've never heard such a thing.)

(The practical aspect is moved here)


texts: In terms of obligation in mitzvos, what is the difference between an Eved Knani and a woman? And if they are the same, why do we have two separate brachos for each in the morning prayers?


texts:
I'm a Christian who wants to know more about history of the Jewish concept of "The Evil Inclination".    (I find myself often arguing against saint Augustine's Original Sin theology and the more early sources the better).

1) Anyway I'm interested in the Theological Development of that idea.  What are the earliest direct references as far as Books of the Bible, Lexicon terms, midrash, quotes from sages and so on.

2) Concerning the use of this term by contemporary rabbi's as a kind of allegorical interpretation of the Serpent in the Garden of Genesis, are there likewise early sources for that?   (This interpretation appears to me as something that came with later Judaism, like a medieval sage etc.)

Anyway, I look forward to hearing your responses!


texts: Bentching in a different place than where you started eating

texts: If you ate a meal by the table and finished it on the couch (in the same living room), can you bentch by the couch or must you go back to the table to bentch?


texts: Why specify the wind as the force for Hashem's miracles?

texts:
There seems to be a consistent phenomenon where the Torah relays a miracle or sign of Hashem, but only when He carries the act out through wind is the process specified. Why is this?

See parshas Bo 10 13 where the east wind is described as bringing the locust. By no other makeh is the physical process for bringing the plague described.

Famously in parshas Bishalach 14 21 a powerful east wind is described as drying the sea bed.

Again in parshas Beha'alosecha 11 31 the quail are brought through a wind. We are never told how Manna was created or brought.

Also of note is ורוח אלקים מרחפת על פני המים in Bereishis 1:2, as pointed out by @Shokhet. Targum there says it was a רוח מן קדם ה׳, a wind from Hashem.

I am not going into descriptions of wind involvement found in the prophets, but if it would help, feel free to reference them.

So what is special about wind that it is mentioned when used by Hashem? There seems to be no other force consistently mentioned when used by Him.


texts: Looking for information about going to Mikvah with an IUD

texts: I am interested in going to a Mikvah for the first time.  I have an intrauterine device (aka IUD, a form of birth control) and get very little or sometimes no bleeding.  I don't now how to determine when I should go to the Mikvah.  Whom should I consult to get this information?


texts: Some people own certain “energy crystals” for specific “energies” they want, such as a motivation or self-love crystal. Is owning one of these considered avoda zara, witchcraft, etc.?


texts: Is there a distinction between משתה and משתה יין?

texts:
Throughout the Megillah, the term משתה is consistently used to refer to feasts (ex. 1:3,5,9; 2:18). Rashi on Esther 5:4 writes:

  אֶל הַמִּשְׁתֶּה. כָּל סְעוּדָה נִקְרֵאת עַל שֵׁם הַיַּיִן שֶׁהוּא עִיקָר:

  "To the משתה" – any feast is called after the wine, which is the primary part.

(Seemingly Rashi is addressing the usage of משתה, from the root שתה, to drink.)

The term appears nineteen times in the Megillah. But in three of them, 7:2,7, and 8, all in the context of Esther's second banquet, the Megillah instead refers to it as a משתה היין, a feast of wine.

If the term משתה already implies that the main part of the feast was the wine, why does the Megillah add the term היין, of wine, in these three pesukim?


texts:
What are some good resources for deciphering a Tosfos comment that I can't figure out?

Here is what I am looking for in a resource:

When Tosfos brings another gemoro this resource should provide an explanation of it without me having to look it up.
Unlike Artscroll, it shouldn't be just a summary of the Tosfos, but a full explanation of it.
And the most important it should be written by someone who really understands tosfos and gets it right.


texts: Obligation to Tell People Online if Changing Time Zone Before Shabbat?

texts:
If a person changes time zones while going on a vacation, do they have an obligation to alert others to this effect? By using social media and other types of online sites (like Mi Yodeya), not telling people in advance might create the impression that they are doing these things on Shabbat.

Is this a case of mar'it ayin: leading people to believe that this person is doing something wrong?

Is it a case of lifnei 'iver: causing people to think that using computers on Shabbat is okay?

And if it is a problem, what is the minimum effort that a person needs to go to in order to inform others? Does a person need to add something to their public profile, for example? Is it necessary for them to change their status on Facebook? Is this issue discussed in any contemporary literature?


texts:
In Maseches Beitzah 7a the gemara says that any animal that mates by day will give birth at day-this is talking about a chicken ,and any animal that mates by night gives birth at night, this is talking about a bat. Any being that mates by day or night will give birth either by day or night-this refers to man and alike beings.

The gemara goes on to say that if a person checks a chickens nest erev yom tov and doesn't see an egg,but then after yom tov starts he checks again and finds the egg (fertilized egg see gemara inside), as long as it was before daybreak the egg is permissible since we say that it was there from before yom tov since a chicken doesn't give birth at night.

My question is was this a scientific belief in those days or a halachic reality, and would we say this halacha today? (I don't know the zoology aspect of this case.)


texts:
Possible Duplicate:
  Gedole HaDor: who and how

The phrase "Gedolim" or "Gadol haDor" has appeared in several questions and answers on this site (see here, here, here, and here).  However, the definition of "Gadol" is unclear.  (Most of these questions have been closed due to this  exact issue.)

How does a rabbi become a "Gadol?"

Who decides?
Are there any specific requirements?


texts: Special merit of the keeper of the Ark of the Covenant

texts:
In Shmuel 1, chapter 6, the Plishtim returned the Ark of the Covenant back to the Jews, and it rested on a big stone in the field of Joshua from Beis Shemesh (verse 14).

What was the special merit of Joshua that he deserved that the Ark would be placed in his territory?


texts: Netilat yadayim in the presence of rotting food, splash back and berakha

texts:
Regarding morning teliah:

Can one do morning (or any really) netilah in the presence of a bad smell and/or physical presence of  rotting  food (not the berakha)?

If some drops of water splashes back from the basen onto the hands, are the hands still tamei?

If one already washed but did not make the berakha and went about daily tasks, should the berakha still be said at a later point?

Thanks!


texts: How many people are needed to eat a korban pesach in one night?

texts:
I am trying to figure out mathematically how many people were at a typical Pesach seder in the times of the Temple.  I think the number can be approximated from the size, in terms of kosher portions of a typical animal that is suitable for a korban pesach.  With that, we could divide by the size of a typical serving of meat.  In our times that might be 1/4 pound, but since the korban pesach was to be eaten when satiated, it might be 1/8 pound. So this question boils down to how large is a typical animal that is suitable for a korban pesach. (The weight of kosher portions can be estimated by the weight of dressed meat, which might be found on secular websites related to food.)

Update: Since both a lamb and a kid are valid as a korban peasach, the answer, ideally, would provide information about both.  The age of the korban is relevant, since young animals gain weight with time. The korban pesach must be at most one year old (Zevachim pg 25). I do not know the minimum allowable age. So, the question now asks for answers based on species (lamb or kid) the weight at one year and at the minimum acceptable age.


texts:
In the book מנהגים דק"ק וורמיישא, one of the first simonim notes that the rov and chazzan in Worms should wear a Seidenmantel (He: מעיל משי), which the notes explain was rabbinical garb in those days.

What was the rabbinical/cantorial robe of early 18th-century German Jewry, which R' Juspa Schammes references ?


texts: Is counting the Omer considered one mitzvah or 49 individual ones?

texts:
The verse in Vayikra says that one must count 7 weeks until after the 7th week one would count up to 50 days (i.e., a total of 49 days).

Is each day counted considered its own separate mitzvah, or does one fulfill the mitzvah once only when he completes the full count of 49 days?

One implication of this difference - If at the start of the counting, one knows that he won't be able to complete it (say he will have major surgery, or a boy that becomes Bar Mitzvah in the middle of the Omer)

If it is one mitzvah, and he has been saying the bracha each day, if there is no completion, wouldn't all the brachot said, say, prior to the Bar Mitzvah be considered bracha levatala - a bracha in vain?


texts:
There is a tradition that the Alter Rebbe (R' Shneur Zalman of Liadi) innovated a new Ksav (not the one in the Shulchan Aruch Harav) and taught it to sofrim who passed it on from teacher to student.

There is an argument between Rabbi Zilbershtrom and Rabbi Zirkind regarding this tradition.

According to R' Zilbershtrom, the Lubavitcher Rebbe couldn't find a reliable tradition of this script, and didn't use it (According to him, both the Rebbe and the Previous Rebbe used Arizal teffilin). Therefore, he says that the "Alter Rebbe Ksav" that exists nowadays is not the real ksav.

We have a Megilla of the Rebbe Maharash (the fourth Lubavitcher Rebbe).

Why can't we just compare our "Alter Rebbe Ksav" to that Megilla?


texts: Is there any experience about the contracts used to  lease the specific rooms of a house or furniture with chometz that would indicate whether it would be allowed to enter if one found  another food item or needed to check something there?


texts:
The mesader kiddushin at my wedding did not conduct any classes with me, did not read the ketuba out loud, did not recite any of the brachot. While he gave a speech under the chupah and explained certain aspects of the ceremony, he didn't "do" anything sacramental. I think he signed the civil marriage document but that was in his rabbinic capacity -- it was not part of the wedding ceremony. He happened to have been my communal rabbi and we chose him because we wanted to give him an honor, but there seemed to be nothing in the role which demanded that he be Jewish, male or ordained.

What are the requirements for being a Mesader Kiddushin (sources appreciated) assuming that the person in the role does not say anything in way of ritual?


texts: Shelosha Ve'arba'im Umatayim - mi yodeya?

texts:
Who knows two hundred forty-three?
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.

Shabbat Shalom, everyone!


texts: What is the difference between a temple, a synagogue, and a congregation?

texts:
Jewish communities of worship are referred to by different English words:

temple
synagogue
congregation

(Feel free to edit the question to add to this list.)

What are their differences?

I am assuming that usage for an adherent depends on his or her branch of Judaism.

Information about Hebrew or Yiddish words corresponding to these is also very welcome.


texts:
I recently saw an ad for Otzar HaChochma in one of the Jewish magazines, where they claimed to have done a search in their database, and found an obscene number of self-references where recently published sefarim referenced research done in their search engine.

Have any published sefarim referenced research done on Mi Yodeya?


texts:
Possible Duplicate:
  What is the beracha on gnocchi?

I'm not sure whether gnocchi have mezonos. Does anybody know? Also, if not, would they be haadama or shehakol?


texts:
Numbers 21:16, on the topic of the "Wars of God", after describing the flow of the streams of Arnon toward the borders of Moab says:

וּמִשָּׁם בְּאֵרָה  הִוא הַבְּאֵר אֲשֶׁר אָמַר יְהוָה לְמֹשֶׁה אֱסֹף אֶת-הָעָם וְאֶתְּנָה לָהֶם מָיִם

Onkelos Translates:

וּמִתַּמָּן אִתְיְהֵיבַת לְהוֹן בֵּירָא  הִיא בֵּירָא דַּאֲמַר יְיָ לְמֹשֶׁה כְּנוֹשׁ יָת עַמָּא וְאֶתֵּין לְהוֹן מַיָּא
And from there a well was given to them, it is the well about which God said to Moses 'Gather the nation and I shall give them water'.

Targum Pseudo Jonathan does this as well. As far as I can tell this implies that the well was given to the Israelites from the streams of Arnon.
Two wells are mentioned in the Torah, One was given in Exodus 17, when the Israelites traveled from The wilderness of סין, Sin, and camping in Refidim. The second was given in Numbers 20, when the Israelites traveled to the wilderness of צין, Tzin, and camped there in Kadesh, (the wilderness names are very similar, perhaps suggesting proximity?) Has anyone determined if either of these locations line up with the streams of Arnon?
Based on the Israelites' song about the well and Onkelos' translation thereof, it seems clear that the well was given in the desert, (see verse 18), and then it descended with them into the streams and then ascended with them up to the heights. It seems like 'there' in Onkelos on verse 16 should mean the desert then, but the context of verse 16 doesn't fit at all. Was the well 're-gifted' at the streams?
What does Onkelos mean in verse 16? Where was the well given from?


texts: A Ger can mean a stranger, foreigner and many other things but what is the origin? I have heard the Ibn Ezra say that it comes from the Hebrew word Gargir meaning a certain type of berry because it is severed form the branch. Can anyone provide a source.


texts: Is it permitted to listen to Prank phone calls

texts:
Prank phone calls very often transgress the prohibiton of "gneivat daat" misrepresenting and Onaat Devarim causing anguish (Mishpatei Hashalom page 89). Is it permitted as a listener to derive benefit from these prank calls?

Does it matter if the caller or victim is a gentile? is there a problem of gneivat daat for a gentile?


texts: Is hastening death of a Jew allowed for a non-Jew?

texts:
A Jew may not do anything which will hasten the death of another Jew. This is a selection from here, by Rabbi J. David Bleich (I added the bolding)

  The practice of euthanasia-whether active or passive-is contrary
  to the teachings of Judaism. Any positive act designed to hasten the
  death of the patient is equated with murder in Jewish law, even if death
  is hastened by only a matter of moments. No matter how laudable the
  intentions of the person performing an act of mercy-killing may be, the
  deed constitutes an act of homicide.

  One nineteenth-century commentator finds this principle reflected
  in the verse "But your blood of your lives will I require; from the hand
  of every beast will I require it; and from the hand of man, from the
  hand of a person's brother, will I require the life of man" (Genesis 9:5).
  Fratricide is certainly no less heinous a crime than ordinary homicide.
  Why then, having already prohibited homicide, is it necessary for Scripture to prohibit fratricide as well? R. Ya'akov Zevi Mecklenberg, in his
  commentary on the Pentateuch, Ha-Ketav ve-ha-Kabbalah, astutely
  comments that, while murder is the antithesis of brotherly love, in some
  circumstances the taking of the life of one's fellow man may be perceived as indeed being an act of love par excellence. Euthanasia,
  designed to put an end to unbearable suffering, is born not of hatred or
  anger, but of concern and compassion. It is precisely the taking of life in
  circumstances in which it is manifestly obvious that the perpetrator is
  motivated by feelings of love and brotherly compassion that the Torah
  finds necessary to brand as murder, pure and simple. Despite the noble
  intent which prompts such an action, mercy-killing is proscribed as an
  unwarranted intervention in an area which must be governed by God
  alone. The life of man may be reclaimed only by the Author of life. So
  long as man is yet endowed with a spark of life-as defined by God's
  eternal law-man dare not presume to hasten death, no matter how
  hopeless or meaningless continued existence may appear to be in the
  eyes of a mortal perceiver.

(TRADITION 30:3 / Copyright 1996 Rabbinical Council of America, pages 52-52)

However, there is a famous story of the death of Rabbi Chanina Ben Tradyon and his executioner from Avodah Zarah 18a

  אמר לו קלצטונירי: רבי אם אני מרבה בשלהבת ונוטל ספוגין של צמר מעל לבך אתה מביאני לחיי העולם הבא?
  אמר לו הן. השבע לי. נשבע לו. מיד הרבה בשלהבת ונטל ספוגין של צמר מעל לבו.
  יצאה נשמתו במהרה אף הוא קפץ ונפל לתוך האור.

  The executioner said to him: My teacher, if I increase the flame and take off the tufts of wool from your heart, so that you will die sooner and suffer less, will you bring me to the life of the World-to-Come? Rabbi Ḥanina ben Teradyon said to the executioner: Yes. The executioner said: Take an oath for me, that what you say is true. Rabbi Ḥanina ben Teradyon took the oath for him, and the executioner immediately increased the flame and took off the tufts of wool from his heart, causing his soul to leave his body quickly. The executioner too leaped and fell into the fire and died.

Not only is the suicide of the executioner apparently condoned, but his act of "mercy", hastening the death of R. Chaninah earns him a place in the world to come.

Is, then, euthanasia on a Jew allowed if performed by a non-Jew?


texts: Is our practice often at variance with the psak of the Mishnah Berura as in the brocho on the Talis Godol?

texts: Mishnah Berura, OC 8 (4) [10] says that the brocho on the Talis Godol is “lehisataif b*e*tzitis” and not as I see in the all my siddurim “lehisataif b*a*tzitis”. Are there many cases where what we do differs from the psak of the Mishnah Berura?


texts: Does one make a blessing if preparing to die al kiddush Hashem?

texts:
If one is reasonably sure that he is about to die al kiddush Hashem does he make a blessing before fulfilling this mitzvah? What would the nusach (text) of this blessing be?

Note: I realize that even with a sharp sword at your throat you are never supposed to despair of God's salvation, but practically speaking if it is not apparently imminent should one not also prepare for another eventuality?


texts: Is there an 'Inyan of Upsherin for girls?

texts: Upsherin is cutting a boy's hair at or about the age of three for the first time. Is there any 'Inyan (idea) of an Upsherin for girls?  Why or why not?


texts:
At Sefaria there is a kind of commentary on Talmud called ‘Daf Shevui’. Commenting on Meg. 15b the author writes:

  The Attribute of Justice argues before God—why do you give this reward to righteous people who have the above attributes of self-control and not to everyone. The answer is that those who are righteous but still follow their appetites (wine and strong drink) are treated as if they were wicked. This midrash is heavily focused on self-control. Only those righteous who also are able to control themselves are deserving of such a great reward. Indeed, we might say that a righteous person who does not control himself is even more deserving of such a serious punishment.
  There is a sentence in the Hebrew which is missing in all manuscripts. I have not translated here because it does not seem to make sense at all.

What sentence is the writer referring to?


texts: For most halachot that require a specific number of people present, do Siamese twins count as 2 people or as 1 person?

texts:
Let's say you have Siamese twins - two heads coming out of a single torso - one set of arms and one set of legs.

Is this human considered as 2 people or one for purposes of:

minyan counting
testimony requiring 2 witnesses. (Assume that this is a case where the 2 witnesses may be related to each other. I think that Kiddush hachodesh may be an example. Perhaps, criminal case testimony may work, also.)

The above two are just examples of what I can think of at the moment regarding places where something requires a specific number of people for an event to occur. Feel free to add others.


texts: Request document Identification (Ancient Scroll?)

texts: Hi I have a document from Tunsia that I can't identify.  Can anyone help me with this?


texts: Early Sources that Charity Should Optimally Support Torah

texts: What are the earliest sources that state that charity ought to optimally be used to support Torah study. I.e. if one can choose various charitable causes to support, that s/he should choose to donate towards Torah study. (Looking particularly for pre-18th century sources).


texts: Is one obligated to report a crime he witnessed?

texts:
Is there a Halachic obligation (besides for dinah d'malchuso) to report a crime to the non-Jewish (local/state/federal) authorities should one witness one?

Does it matter if the crime is something illegal according to Torah?
Does it matter if the criminal is Jewish or not?


texts: What are the three letters either samechs or pe's which are at the end of the parasha in the Chumash?


texts: Where from the Torah does the Talmud know that all verses are from G-d?

texts:
The Talmud (Sanhedrin 99a) wrote :

תניא אידך כי דבר ה' בזה זה האומר אין תורה מן השמים ואפילו אמר כל התורה כולה מן השמים חוץ מפסוק זה שלא אמרו הקדוש ברוך הוא אלא משה מפי עצמו זהו כי דבר ה' בזה It is taught in another baraita:

“Because he has despised the word of the Lord”; this is a reference to one who says the Torah did not originate from Heaven. And even if one says the entire Torah originated from Heaven except for this verse, i.e., any one verse, claiming that the Holy One, Blessed be He, did not say it but Moses himself said it on his own, this is included in the category of: “Because he has despised the word of the Lord.”

However, it could be possible to say that the "narrative" part was written by Moses, and the parts where there is no "And G-d said to Moses etc.".
So where did Hazal see this in the torah, that all verses are from G-d?


texts: During the seder, are you really not supposed have any charoset left on your maror when you eat it?  Why is this?  When do people actually get to eat the charoset?


texts: Does חי נושא את עצמו apply only when the human being is conscious?

texts:
The concept Gemoro Shabbos 94a that חי נושא את עצמו -
a living being “carries itself” - means that someone who carries a living being out on Shabbos unwittingly is not liable to bring a sin offering.

I understand that one of the reasons for the concept of חי נושא את עצמו is that the living being adjusts his posture and hence how his weight bears on the carrier in response to the movements of the carrier. If he is unconscious, he may not be able to do that.

(BTW - A dead person is not heavier  than the same person before he expired.)

When the “living being” is a human, is it right to think that חי נושא את עצמו applies only  when the human being is conscious?


texts: Why did Isaac trust his senses over his feeling?

texts:
וַיִּגַּשׁ יַעֲקֹב אֶל־יִצְחָק אָבִיו וַיְמֻשֵּׁהוּ וַיֹּאמֶר הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו׃ - So Jacob drew close to his father Isaac, who felt him and wondered. “The voice is the voice of Jacob, yet the hands are the hands of Esau.” Genesis.27.22

Apparently, Isaac was puzzled with the choice - whether to believe his senses (touch and smell) or to believe his feelings and logic (Yaakov's language). And he chose to stick with his physical senses and think it's Esov.
I would expect a Tzadik to look at the essence of a person and not the outer form as the Mishnah in Avos: Don't look at a jar but its content.
Why did Itzhak trust his senses over his feeling?


texts: Why was the side door to the hechal unlocked so oddly?

texts: The hechal (central room) of the bes hamikdash had its main entrance on its eastern end. To either side of that entrance were cubicles, and the main-floor cubicles on each side had a door to the east also. Thus, the eastern exterior wall of the hechal had three entranceways visible. The northernmost of these, which entered into a cubicle, was unlocked and opened every morning before the korban tamid (morning sacrificial offering) could be brought. Mishnayos Tamid chapter 3 mentions that fact, and mentions, also, that door's means of opening. While commentators differ on what is meant there — the Rav says (ibid.) that one had to reach through a hole in the wall to unlock the door from the inside, while the Rashash says that one merely had to bend over to use a keyhole near the floor — it was by all accounts an awkward way to unlock a door. I haven't seen anyone, however, explain why that door had such an awkward means of unlocking from the outside, especially in light of the fact that the door was unlocked daily from that side. Why did it?


texts: Where can I download a free audio Tanakh in English?

texts: I'm searching for an audio Tanakh in English that I can download for free online. Preferably it should be a non-Western version. Can anyone point me in the right direction?


texts:
Sometimes I'll hear a Midrash and sometimes people might say, "Well, I don't know if it's meant to be taken literally."

When do we know when Midrashim are speaking metaphorically or when they are telling a real story?

Related.


texts: Are there any sources that would constitute the following as gezel/stealing: If you purchase a movie ticket to let’s say Spider-Man and you go to watch Spongebob, and both movie tickets are the same price?


texts: How to reconcile the concept of hora'at sha' ah in regards to a legitimate prophet?

texts:
There are many instances where the Bible allows the prophets to commit certain acts contrary to Torah law. Thus the Midrash Sifrei Deuteronomy 175 and the Babylonian Talmud, Yevamot 90b, exempts these acts as an exception to the rule. This exception is called hora’at sha’ah, which means the “extraordinary needs of the time.”

Deuteronomy 18:15, commands the Jews to obey whatever the prophets tell you. The Midrash and the Talmud captures this idea, stating that:

  “even if he [a prophet] directs you to violate one of the commands recorded in the Torah –
  just as Elijah on Mount Carmel [in I Kings 18] – obey him in every respect in accordance with the needs of
  the hour (lefi sha’ah).”

According to Moshe, one way we can tell if a prophet is legit is if he preaches the same Torah as Moshe. How do we reconcile the two?


texts: If my home is on fire on Shabbos or Yom Tov, what can I do?

texts: G-d forbid, but let's say that my house catches fire either on Shabbos or a Yom Tov.  Can I call 911 or must I find a non-Jewish neighbor to call? We have an eruv. Can I take my car keys, cell phone and wallet with me?  If the fire is still small, can I do anything myself to put it out?


texts: Explanation in Rokeach in regard to kissing ones wife

texts:
The Rokeach in Hilchos Niddah (see here) discusses the results of certain events or actions by the parents prior to conception, affecting the build or personality of the child. One case he brings is:

  "ואם מהפך יד ליד ומהפך לשונו דע כששימש אביו עם אמו נשק לאמו ויצא לשונו מפיו"

What's p'shat in the Rokeach? What does he mean exactly? What type of kissing is he referring to?

(I was by one of the Gedolei HaPoskim today in Eretz Yisrael and he had on this table a letter someone sent with 8 shailos, this was one of the shailos! The rest were more practical shailos in Halacha.)


texts: Divorcing one's wife if "she burnt his food OR he saw someone prettier." Huh?

texts:
The mishnah on Gittin 90a lists two starting reasons that could be grounds for divorcing one's wife:

  ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר
   ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו

  [He may divorce his wife] even if she burned his dish, as it is stated: “Because he has found some unseemly matter in her” .
  Rabbi Akiva says: even if he found another woman who is prettier than her, as it is stated “And it comes to pass, if she finds no favor in his eyes” (Deuteronomy 24:1).

2 Questions:

1) Aren't these 2 reasons- burning her husband's food, husband seeing someone prettier- ABSURDY shallow?

2) Doesn't divorcing for one of these reasons run counter to the EXACT reason why Chazal instituted a Ketubah?   (Ketubot 11a- "So that she will not be inconsequential in his eyes, enabling him to easily divorce her")


texts: Explanation of Alter Rebbe's proof of G-d?

texts:
I heard recently from a Rabbi's speech (a.k.a., I don't know the actual source) that when the Alter Rebbe was in prison in Russia one of the Russians there asked him to prove the existence of G-d.

So the Alter first asked him to think of something that doesn't exist, the Russian said: a flying cow. The Alter Rebbe then said that that's incorrect, because a cow exists, and wings exist, he's just putting two things that already exist together, but it's impossible to actually think of / know about anything that doesn't exist, so the Alter Rebbe concluded that since we know about G-d, he must exist, because we know about him, and it's impossible to know about something that doesn't exist!

When I first heard this it sounded pretty good, but then I thought: why can't you just respond that he know of human creators of art (for example) and the "know" about G-d is just to consider everything as like a big art piece, and then to imagine some bigger creator, so it would just be like imagining something that does already exist, a human creator, and putting it in another perspective.

So I'm not trying to challenge the existence of G-d, chas v'shalom, nor am I challenging the wisdom of the Alter Rebbe, but I was trying to understand this particular proof from the Alter Rebbe (and the Rabbi I heard it from said it was found later in the Rishonim). So if anyone either #a can explain why it can't be refuted from the above or #b just find the source of this story somewhere ('cause it might clarify things to see it inside), then that would be the #1 answer.

EDIT
just to clarify, the context in which this story was said was to explain the following: There's some parts of G-d we can actually know about, like how He creates the world(s) etc., like it's actually possible to know about / imagine the energy that gives life to every being, that's something we can comprehend, know about, imagine, etc. so relative to that level of G-d, it's considered an "existence", hence the Alter Rebbe's proof that G-d "exists", since it's referring to that aspect of G-d, which another aspect of G-d (which isn't at all related to the Alter Rebbe's proof) is that aspect of G-d that's totally removed from the world(s), it doesn't create them at all, it has nothing to do with actively giving life to the world, and regarding that level of G-d, it's actually not at the level of "existence", because we can't know about it, and (the Rabbi I heard the speech from goes on to say) these two levels correspond to "Memale" and "Sovev" as discussed in Kabbalah etc.

but anyway, the Alter Rebbe was just trying to answer the question of a Russian "How do we know there's a G-d at all!" and to that question the Alter Rebbe just gave the proof simply about since we know about it, it must exist (and he was only / simply referring to the first level "Memale", since he didn't want to get into deep Kabbalah with this Russian, just to simply explain that there is a G-d at all).

My question was only just why can't you say, according to this simple answer, that by "knowing about Him" the person is just putting other things that exist together to form a "Super Creator".

As I was just writing this, I realized I actually answered my own question that the proof G-d exists is because we know about the G-dly energy behind the worlds, as said above ,or even if someone hasn't reached that stage, he at least knows about the basic energy that gives life to everything, it's simple that everything (or at least) somethings have energy at least giving them life, and because we know about that, that's proof that it exists. So basically, I (with Double AA's help) actually answered my own question.


texts: Why may a master torture his non-Jewish slave?

texts:
We’re commanded to be sensitive to a convert, as we know what it’s like to be in a foreign land (Shemos 23:9):

  וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

  Do not oppress a convert: you know the soul of a stranger, for you were strangers in Mitzraim.

By the same logic, one would expect that we be commanded not to oppress a slave, as we know what it’s like from being slaves in Mitzraim. Yet the Rambam (Avadim 9:8) rules that, by non-Jewish slaves, one is technically allowed to oppress them:

  מֻתָּר לַעֲבֹד בְּעֶבֶד כְּנַעֲנִי בְּפָרֶךְ. וְאַף עַל פִּי שֶׁהַדִּין כָּךְ מִדַּת חֲסִידוּת וְדַרְכֵי חָכְמָה שֶׁיִּהְיֶה אָדָם רַחְמָן וְרוֹדֵף צֶדֶק וְלֹא יַכְבִּיד עֵלּוֹ עַל עַבְדּוֹ וְלֹא יָצֵר לוֹ וְיַאֲכִילֵהוּ וְיַשְׁקֵהוּ מִכָּל מַאֲכָל וּמִכָּל מִשְׁתֶּה.

  One is allowed to make a non-Jewish slave work with hard work. Even though this is the law, it is the the pious measure and the way of wisdom that a man be merciful, chase righteousness, not weigh his yoke on his slave, not pain him, and feed him and give him to drink from all food and drink.

The Rambam goes on to describe how the earlier Sages would give their slaves from whatever they themselves were eating, even feeding them before themselves; how they wouldn’t embarrass them, reasoning that they were sentenced to enslavement, not embarrassment; how they would listen to their sorrows and comfort them, rather than heaping pain on them; etc.

All that said: while one might be an idiot for doing so (not walking “in the way of wisdom”), the Rambam clearly writes that one is allowed to be a cruel master toward his non-Jewish slave. Why? The same way we’re supposed to be sensitive to other groups, since we know how it feels to be in that position, why isn’t there a strict requirement to be a kind master to a non-Jewish slave?


texts: Choosing between Brachos on Shma and Sof Zman Kriyas Shema

texts:
Let's say Yosef woke up late one day, and by the time he was ready to say kriyas shema, it was two minutes before sof zman kriyas shema (the latest time at which a person could say kriyas shema). He has time to say shema before time runs out, but he won't start shema before the time is over if he starts with the brachos.

What should Yosef do? Should he

Say shema without the brachos?
Start the brachos and say shema whenever he's up to it?
Something else?


texts: Why are there eight days of Chanukah if there were only seven miracles?

texts: There is a famous question asked by the Beis Yosef (R' Yosef Karo): Why do we celebrate eight days of Chanukah if the miracle lasted only seven? The jug of oil contained enough to be lit for one day, so the first day was not a miracle.


texts: May a person with a nature of getting angry be a dayan?

texts:
I sit in a beis din with a dayan who gets angry very easily. He can't seem to control his anger, causing great anguish to the litigants, and a big chilul Hashem at times. I have been asked to approach the av beis din to complain, and I would like to make a solid Halachic case.

So:

Can someone who cannot control his anger be a dayan?

I'd appreciate Halachic grounds and sources regarding the prerequisite of a dayan to be in control of his emotions and outbursts.


texts:
In Negaim 11:5, the mishna lists one of the preconditions for burning a garment: if its green or red discolouration hasn't changed for two weeks. Two mishnayot later, in 11:7, Rabbi Eliezer is asked why a garment that doesn't have room for the discolouration to spread would still need monitoring, and he doesn't know the answer. Rabbi Yehuda ben Beteyra tells him that it is because the discolouration might remain for two weeks, in which case the garment would need to be burnt, and Rabbi Eliezer praises him for being a great scholar (חכם גדול אתה).

What is so impressive about Rabbi Yehuda ben Beteyra's answer? Did Rabbi Eliezer not know the law recorded in Negaim 11:5?? I find that rather unlikely, since it's also recorded in Leviticus 13:55. Seeing as it is recorded there (and therefore not a particularly profound observation), why did Rabbi Eliezer not say it himself, and why was he so impressed when Rabbi Yehuda ben Beteyra did?


texts: Does someone who does teshuvah get answered only after he prays or even before?

texts:
The Rambam in hilchos teshuvah (7:7) states:
כמה מעולה מעלת התשובה אמש היה זה מובדל מה' אלהי ישראל... צועק ואינו נענה  שנאמר [גם] כי תרבו תפלה [אינני שומע ...

והיום הוא מודבק בשכינה... צועק ונענה מיד שנאמר והיה טרם יקראו ואני אענה

How exalted is the level of Teshuvah! Previously, the [transgressor] was separate from G-d, the Lord of Israel... He would call out [to God] without being answered as [Isaiah 1:15] states: "[Even] if you pray many times, [I will not hear]...

Now, he is clinging to the Shechinah... He calls out [to G-d] and is answered immediately as [Isaiah 65:24] states: "Before, you will call out, I will answer":

The pasuk that the Rambam quotes says that Hashem will answer even before he calls out, so why does the Rambam say only that "He calls out and is answered immediately"?


texts:
According to Shulchan Aruch, (please cite Saeef and Siman so I can read further):

What are all the days we add Al Hanisim? (Just Purim and Hanukkah?)

What happens if we forget to say it?


texts: Looking for Source for explanation in Chafetz Chaim

texts:
R' Moshe Sherer brings an interesting explanation from the Chafetz Chaim:
The reason for the Torah's double expression of my Shabbos's in ויקרא יט:ג - ואת שבתותי תשמורו is to teach us that our Shabbos observance is incomplete so long as there are others around us who are not Shabbos observant.

שבתותי teaches us that to properly observe שבת. I need to observe my own and do my utmost to ensure that others are keeping theirs.
בשתי עינים p48 and http://www.hebrewbooks.org/pagefeed/hebrewbooks_org_50144_6.pdf

I have not managed to find this explanation in any of the Chafetz Chaim's writings (though have come across a different explanations in Shem Olam Chap. 4).


texts: Any good sefarim to learn basics of Kodshim?

texts:
does anyone know of any Seforim that are good introductions/ basics of Kodshim? (They can be in Hebrew/ English)
Thank you so much in advance!


texts: How can constant creation of new stars explained theologically?

texts:
"... we get on average about one new star per year, and one star dying each year as a planetary nebula in the Milky Way.... therefore there are about 275 million [born] per day, in the whole observable Universe. (from cornell.edu)

How can this phenomenon be explained in Judaism, where, seemingly, G-d ceased creation of heavenly bodies on the 4th day?


texts: The difference between ארון and תיבה in the Torah

texts:
I'm a little confused here: in contemporary Hebrew the difference is simple - a box that opens on the side [and has a door] is called a cabinet (ארון) while a box that opens on the top is called a box (תיבה).

Even-Shushan dictionary holds a similar opinion. It is pretty much consistent with the Mishnaic use of those words (Masechet Shabbos, Kelim and more), but in the Torah, it is hard to tell, for example, Aron Habrit that was a box or Yosef's coffin is also called Aron vs Tevat Noah or Moses' Tevah.

Do the interpreters address this difference?


texts: Can a non-fasting person be a shaliach tzibur, ba'al kri'ah, or receive an aliyah on a fast day if he is the only qualified person to do the job?

texts:
I think I read in Shulach Aruch (don't recall exact place) that someone who does not fast with the rest of the tzibbur is considered an "outsider" and cannot participate in any of the fast-specific activities such as being Shalicah tzibbur, Ba'al Kri'ah (either Torah or Haftarah at mincha) and receiving an aliyah.

Is there an exception if he is the only one in the shul qualified to do that job (e.g. - only one who can daven at amud, read Torah or only Cohen or Levi in the shul?)


texts: When does one become considered shomer shaboss?

texts:
Clarification : Mr. X is a orthodox religious Jew. Mr. X has a rebellious phase and violates shaboss. Mr. X later starts keeping the rules again. I'm asking in both cases:

Case 1: Ten people knew about it.

Case 2: Fewer than 10 people knew.

I'm asking specifically in regards to yayin nesech. If a person was known to not be shomer shaboss (i.e. not frum) and he (or she) then becomes shomer shaboss, when would one be allowed to drink non-mevushal wine with them?


texts: Can one drink a beer outside the Sukkah? Since it is alcohol, it may be different than a regular drink... But then again, it's not as chashuv as wine or scotch...


texts: Does 100% pure avocado oil need special kosher l'Pesach certification?

texts:
Costco carries a brand of avocado oil that I think is produced by Whole Foods. I know that OU, and I think other kashrut agencies have stated that 100% pure olive oil needs no special Pesach certification.

Would avocado oil be in the same category? If not, how is the processing of avocado oil different from olive oil that requires certification whereas olive oil does not?


texts:
The passage "על כן בשכר זאת קל חי חלקנו צורנו צוה להציל ידידות שארנו משחת" is part of one of the blessings recited at a b'ris mila. Pische S'shuva (Yore Dea 265:4) cites a difference of opinion as to whether the word "צִוָּה / tziva / commanded"[1] or "צַוֵּה / tzave / command"[2] appears in it, and concludes that either is okay. (The commentaries he quotes discuss why one word might be better than the other.) In practice, which communities recite each?

[1] That is, "therefore, in this merit, the living God… commanded to save…".
[2] That is, "therefore, in this merit, O living God… command to save…".


texts: What's the story with "undershirt Tzitzis"? In case you've never heard of them, they're special Tzitzis made to be worn directly on the body. So is there any problem with them? Like, do some hold they're no good?


texts: If someone forgot to recite the Havdalah section in Yom Tov Kiddush, must he repeat any part of kiddush?

texts: When Yom Tov falls on Saturday night, Havdalah is included in Kiddush. If someone forgot to say the two blessings M'oraui Ha'esh and Hamavdil does he need to repeat any part of Kiddush? If so, which parts?


texts:
I have observed two ways of moving the lulav.

1) Moving the lulav to and fro and incorporating a sudden movement at the beginning and the end to cause the leaves of the lulav to rustle.

2) Waving the lulav and making no attempt to have the leaves rustle.

What are sources for the two methods?


texts:
Rabbi Moshe Feinstein in Igros Moshe Even Ha'Ezer 2 #13 says (my translation):

One should not plan a simcha on a non-Jewish religious holiday. If it was planned specifically for that day because it is their holiday, then by letter of the law it is assur. If it happened to come out then, it should still be assur due to maaris ayin.
A seudas Mitzvah like a bris or pidyon haben one could make even on their holiday, because we should not make assur a seuda that is incumbent upon us due to maaris ayin. Whereas a Bar Mitzvah should be pushed off for another day, and a wedding too should be planned originally for another day.
New years and Thanksgiving is not assur by letter of the law but a baal nefesh should be stringent.

My question is what about a Chanukah party on Christmas. The poskim all say a chunakah party is not a seudas mitzvah, but at the same time perhaps perhaps the day forces our hand, like a bris or pidyon haben. Of course it is not exactly the same, there you have one day here eight, but those eight days are not completely up in the air to choose like a bar mitzvah or wedding.
(E.C. Also, are there any more modern responsa dealing with this mar'is ayin? I don't really understand how this maaris ayin works.)


texts: Should one keep praying for something when it seems like G-d has refused it?

texts:
If one feels like G-d has refused his prayer, has He slammed the door permanently shut on the prayer, or should one keep praying for the same thing?

For example, if one has a female friend with whom he would like to cultivate a romantic relationship, and in spite of his prayers, she wishes to remain a platonic friend, should he keep praying? Would it make a difference if she is already dating someone else?


texts:
If you find small (but visible) pieces of dirt on your food or drink is it permissible to eat it? Are there sources that discuss this?

By dirt I mean "an unknown foreign object that makes the food look bad".


texts:
What does Judaism say about the conflict between forgiving someone who has wronged you and continues to do so, and the need to correct the injustice?

What does Judaism say in general about handling situations when someone has done you wrong in the case where the offender does not acknowledge wrongdoing?  What does it offer in terms of self healing in these sorts of situations?  What about seeking justice from the court system?


texts:
Among the materials used for the mishkan were "reddened rams' hides" (T'ruma 25:5). There are two ways one can read that phrase: it can mean "reddened hides of rams", that the hides were reddened, or "hides of reddened rams", that the rams were reddened.

Rashi ad loc. says it means "reddened hides of rams", that the hides were reddened. However, Rashi to Bavli Shabas 75 (s.v. משום נטילת נשמה) lists "reddened rams" on a list with other animals that were killed for use in the mishkan.

Why does Rashi feel a need to say the latter explanation, that the rams were reddened, different from his own on Chumash, in his commentary to Shabas? It seems to me that the Bavli would make perfect sense even if it were discussing unreddened rams, and Rashi could have omitted the word "reddened".


texts: Kibud Av Veim if parent(s) is an idolater

texts: Suppose someone has a parent(or both) who, chas vshalom, became an idolater. Do their kids still have the obligation of Kibud Av Veim towards them?


texts: Is it allowed to put G-d's most revered name in a wooden bracelet?

texts: Is it allowed for someone to put some sort of wooden bracelet engraved in it "lamed yud heh vav heh" like saying that this person belongs to G-d only and to remind this person that he is G-d's and to always remember his master ?


texts:
Related to Why do we don the tallit gadol? and Is there any basis for Chabad minhagim regarding tallit gadol?

I'm not really clear on the rules of when someone who is called for a function during davening should wear a tallit gadol. I have seen people (including those under 13) put one on when doing gelilah on Shabbat, but I have seen people over 13 not put one on when doing gelilah on a weekday. In some places the chazzan is told to put one on for mincha, but not in other places. Today at mincha I noticed that when people went to the bimah to hold the Torah and recite the Kel Malei Rachamim, they did not put tallitot on (and I don't recall if people put them on when dancing with Torahs on Simchat Torah).

The other questions talk about kavod hatzibbur (which would require counting people and figuring out if a majority is already wearing one) and kavod hatorah (which seems only to apply sometimes), but there seems to be some inconsistency. Does it all boil down to local minhag or are there consistent, overarching rules that explain all cases?