texts: Why does the Torah repeat the prohibition against touching Har Sinai?

texts:
First it says

  כָּל הַנֹּגֵעַ בָּהָר מוֹת יוּמָת

Then a Posuk later:

  אִם בְּהֵמָה אִם אִישׁ לֹא יִחְיֶה

Why is there a double death warning?


texts: May a nutrition scientist perform research on chametz as part of his job on Hol Hamo'ed Pesach?

texts:
For this question, I am interested only in the aspect of handling the chametz and "benefitting" from it on Hol Hamo'ed, not any problems, possibly of going to work. (Let's assume that if the worker doesn't appear, he will be fired.)

The person's responsibility is to perform chemical tests on chametz food items. A certain quantity of chametz samples remains in his work fridge, so it is, technically, in his work "property" area, though, the company owns the fridge and pays for all the samples. The worker, of course, gets a salary via studying the chametz.

Is the fact that he handles and gets a salary studying chametz considered within the prohibition of "deriving benefit" from chametz, or is it not since the chametz never belongs to him.

Also (possibly) in this equation - because of the nature of the research, in most cases, chemicals and other processing (such as centrifuging and heating) usually render the food inedible almost immediately.

Based on comments: - The question is not restricted to only this specific job, but any job where chametz may need to be handled as part of research studies, including a professional chef or baker at a non-Jewish place.

I have included the chef and baker based on this assumption - it is not your chametz. Never bought or owned by you and will never be eaten or used by you. How would this be different from going to the supermarket on Hol Hamo'ed, picking up a package of matzot and looking at the label to see the words "Not for Passover use"?


texts: Did the Sanhedrin ever use Greek as a main or auxiliary language during the Second Temple period? I ask because Sanhedrin is a Greek word and many Jews had Greek names so it stands to reason that the Greek language might have been used in the Sanhedrin as either a primary or auxiliary language.


texts: Who is the author of "תוספות "אילמלי on כתובות ל״ג עמ׳ ב׳?

texts:
תוספות on כתובות ל״ג עמ׳ ב׳ ("אלמלי") explains that the גמרא assumes that חנניה, מישאל, &   עזריה were not forced to actually worship idolatry, but merely to bow down to a meaningless statue dedicated to the honor of the king. The גמרא says the reason they stood their ground and refused was only because they were not tortured, but if they had been tortured they would have bowed to the statue. The insight of תוספות here, quoting רבינו תם, is that even though it was a meaningless statue not bowing down to it was still a קידוש ה׳.

But immediately after presenting this explanation תוס׳ concludes that the language of the gemora seems to suggest that it was an real idol.

Furthermore, on עבודה זרה ג׳ עמ׳ א׳, this גמרא is referenced by תוס׳ again, and the opinion of ר״ת is again presented, but this time without the contradictory concluding statement.

So who wrote that dissenting opinion in the תוס׳ on כתובות ל״ג עמ׳ ב׳?


texts: Which type of kavana is better to have during the shemona esrei?

texts: Is it better to daven the shemona esrei quickly and have less (and possibly no) external thoughts or is it better to daven slowly and more thoughtfully but have (or run the risk of having) more external thoughts?


texts: The Rama in Orach Chaim 470:2 says that a father fasts for his son who is a Bechor until he grows up. The common Minhag is that the Bechorim go to a Siyum on Erev Pesach and do not fast. If the child who is a Bechor goes to a Siyum would the father still have to fast?


texts: How was Charvonah at Esther's private party?

texts: If, as Haman states (Esther 5:12), only Haman and Achashveirosh were invited to Esther's party what is Charvonah doing there?


texts: Can Holiness Be Retroactively Withdrawn?

texts:
Without getting into the debate of Ashurith (Modern Hebrew) vs K'thav Ivri (Paleo Hebrew), let's just say for the sake of argument that Paleo Hebrew was the original Hebrew. It is known that the Rabbis/Talmud legislates that Kthav Ashuri is to be considered the script that we now use and that the Tetragrammaton, when written in Ashuri has holiness. However, does that mean that the Tetragrammaton written in Paleo now has zero holiness?
If I print a piece of paper with the Tetragrammaton written in Ashurith it has to go into a genizah, it cannot be thrown in the trash. But what if I printed the Tetragrammaton in paleo Hebrew, does it have any holiness according to halakha?
If one were to find an instrument of the Beit Hamikdash, lets say the Tzitz. If the original tzitz were discovered by archaeology, or found in the catacombs of the Vatican, would it be disqualified for use if it was written in Paleo Hebrew?


texts: Why say imru amein at end of silent amida?

texts: "v'imru amein" appears at the end of the sentence "Oseh shalom bimromov..." at the end of the silent (individual) amida.  That seems a bit odd for two reasons: We are saying amein to our own davening, and it is in the plural but we are not addressing other people.  Why is this amein in the siddur?


texts: How can one find a Gemarah Havruta in NYC?

texts: For someone that has some basic gemarah skills with experience in learning the gemarah together with Rashi and Tosefot, what's a good resource for finding a daily havruta to study with in Brooklyn, NY.


texts: According to the minhag I follow, one who is not a talmid chacham should not study Jewish mysticism (maase merkavah, heichalot, kabbalah, et c.). Following this, would one be able to read non-Jewish mystical texts (for non-religious purposes, of course), or would the same restrictions apply?


texts: Does anyone say the "extra" pesukim in Yehoshua about the cities from Reuven belong there?

texts:
Some versions of Yehoshua, including Sefaria, print two extra pesukim (identical to the ones in Divrei Hayamim) about the cities that Shevet Reuven gave to the Leviyim.  The Radak, quoted by the Minchat Shai, does not like these pesukim, and says that none of the meduyak manuscripts have them.  He quotes Rav Hai Gaon, who says that the cities from Reuven are not mentioned.  I see that the neither the Keter nor the Leningrad Codex have them.
They appear after 21:35:

וּמִמַּטֵּ֣ה רְאוּבֵ֔ן אֶת־בֶּ֖צֶר וְאֶת־מִגְרָשֶׁ֑הָ וְאֶת־יַ֖הְצָה וְאֶת־מִגְרָשֶֽׁהָ׃
אֶת־קְדֵמוֹת֙ וְאֶת־מִגְרָשֶׁ֔הָ וְאֶת־מֵיפָ֖עַת וְאֶת־מִגְרָשֶׁ֑הָ עָרִ֖ים אַרְבַּֽע׃

(These extra pesukim also don't match the style of the surrounding pesukim: they don't describe Betzer as את-עיר מקלט הרצח.)
Does everyone agree that the pesukim don't belong there and are just copied by someone from Divrei Hayamim?  Are there any sources or מדויק manuscripts (that weren't known to the Radak) who disagree?


texts: "Sending" mishloach manot by serving them

texts:
The obligation on Purim is to "send" 2 foods to another person. The Mishna Brurah (Hilchot Megillah 695:4) says that one may exchange se'udah food with a neighbor and is yotzei (21) even if (and I admit, my understanding may be wrong) that sender is going over to that neighbor to share in the se'udah later and will end up eating his own food.

What if my neighbor comes over after megillah reading? Can I given him his mishloach manot while he is in my house and eat it with him in my living room?

Can this be taken a step further? If I am hosting my neighbor in my house for se'udah, does my serving him a meal count as both the se'udah for him and my "sending" of ready made food? Can I be mekayem my chiyuv simply by hosting friends at the se'udah in my house and serving them (since then I won't be using a shaliach).

Is there some essence to the mitzvah that requires taking it out of my house, or "sending" it away, or is the change in who eats it, regardless of location what is important?


texts: Friday Night Prayer before Maariv - Kegavnah or Bameh Madlikin

texts:
Ashkenaz say Bameh Madlikin, and those who daven Nusach Sefard say Kegavnah... Why this distinction?

And if one is praying in a shul that does not say his Nusach, what should he do?


texts:
"And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." Genesis 2:2

Some understand that this verse teaches that Shabbat was instituted at creation, and is therefore a universal moral requirement (for all people, and all time). It follows from this assumption that Shabbat would have been observed by Adam, Enoch and Noah.

Please comment on the accuracy of this, or point me to a Jewish scholarly work that would be able to set this issue straight.


texts:
What are some Minhagim that men are accustomed or unaccustomed to do on the day of the their wedding?
Can you please list the minhag with its source, thanks.


texts: Actual dates of when the sons of Yaakov died?

texts:
The Yalkut Shimoni Shemot 162:9 lists the dates of births for the Tribes, and the age they died.

  ויהי כל נפש יוצאי ירך יעקב שבעים נפש ובעשו כתיב כל נפשות ביתו (כתוב ברמז קל"ח). ויוסף היה במצרים ראה עולם חדש (כתוב ברמז מ"ט). (סדר עולם) וימת יוסף וכל אחיו אין לך קצר ימים בשבטים פחות מיוסף ואין לך בשבטים שהאריך ימים יותר מלוי. שכל זמן שהיה לוי קיים לא נשתעבדו ישראל במצרים שנאמר וימת יוסף וכל אחיו וכל הדור ההוא ובני ישראל פרו. נמצא משמת לוי עד שיצאו ישראל ממצרים מאה ושש עשרה שנה אין שעבוד יותר עליו לא פחות משמונים ושש כשנותיה של מרים שנקראת על שם המרור. אמר ר' יהודה אמר רב שלשה דברים מקצרין ימיו של אדם (כתוב ברמז ס"ו). וימת יוסף וכל אחיו ראובן נולד בי"ד בכסליו מת בן מאה חמשים וחמש שנים. שמעון נולד בכ"ח בטבת ומת בן מאה ועשרים שנה. לוי נולד בי"ו בניסן ומת בן מאה שלושים ושבע שנים. יהודה נולד בט"ו בסיון ומת בן מאה ותשע עשרה שנים. דן בט' באלול ומת מאה ועשרים וחמש שנה. נפתלי נולד בה' בתשרי ומת בן מאה שלושים ושלוש שנה. גד בי' במרחשון ומת בן מאה ועשרים וחמש שנים. אשר בכ' בשבט ומת בן מאה ועשרים ושלש שנים. יששכר נולד בי' באב ומת בן מאה ועשרים ושתים שנים. זבולון בז' בתשרי ומת בן מאה ועשר שנה. בנימין נולד בי"א במרחשון ומת בן מאה וחמש עשרה שנים. באייר ושבט לא נולדו נשתייר לאפרים ומנשה:

This suggests their age of death would be as follows:
Reuven 155, Shimon 120, Levi 137, Yehuda 119, Dan 125, Naftali 133, Gad 125, Asher 123, Yissachar 122, Zevulun 110, Binyamin 115

We know Yosef died at the age of 110 (see Vilna Gaon, Pninim MiShulchan HaGra Genesis 42:33) and that he was the first of the tribes to die (see Bereishit Rabbah 100:3).

Are there any sources that list the actual date of death for any of the tribes?

I know there are differing opinions as to the order of the birth of the tribes, such as the Yalkut above, Rashi, Ramban and Lekach Tov, but I am looking for a source for the date of death.


texts: Newcomers Overwhelmed by Myriad Halachas

texts:
Some people, especially Baal Teshuvas who drastically change their lives to being fully observant may find it somewhat overwhelming to observe the minimum halachas in being an orthodox jew (such as praying in a minyan 3 times/day)

Let's say if a particular person knows that if he forces himself, he will become irritable and stressed out and will wind up lacking in his middos area (character traits) and bein adam lechaveiro (mitzvos between other people).

Whereas, if he is more lax and neglects some halachas (like davening alone instead of with a minyan for mincha/maariv), he will not be stressed out and will be better in his middos area and bein adam lechaveiro (mitzvos between other people)

which is better?


texts: Why does a fresh convert retain his property?

texts:
It seems pretty obvious that a convert keeps his property. It is also Halachicly valid - a convert does not re-acquire his property back after conversion (see  Mishnah_Peah.4.6  or Mishnah_Challah.3.6 thanks Heshy).

But why? Here's how I reason: We hold that (Yevomos 48b):

  גר שנתגייר כקטן שנולד דמי
  (a convert is like a newly born child)

A convert "receives" a new, Jewish soul. Therefore he loses his association with his "former life", for example, his affiliation with all his blood relatives1.

While a Gentile, he had property and now he's a new man, so I would assume his property is no longer associated with his former soul and is [a sort of] Hefker.

So how come that he "changes a soul" but keeps all his possessions?

1 except for his biological kids for the Mitzvah of Pru Urvu .


texts:
We are moving to a new community and we will be facing the following dilemma:

If/when we get invited for a meal (Shabbos dinner, ... ) how do I determine if the house is kosher?

When we started keeping kosher we got asked  number of questions to determine that our house is kosher (i wish i remembered). But also people that knew us would endure long questions about halachot of kashrut so they knew we were not doing it kosher-style.

I am not talking about chumrot like chalav israel or particular schita, I am talking about much more basic level do they know and follow the basic halachot.

One approach is to dan everybody l'kaf zechut and accept all invitations until you learn about violation. The other approach is to decline all invitations - this is the approach of all Chabad families that I know.

I don't want this to be a discussion on how not to offend a fellow Jew which is important issue by itself. I would like this to be more halachic discussion of what makes a house kosher.

for example -
1) if you didn't tovel keilim - not sure, i think solid ok, liquid not ok
2) how you check your vegetables - i think not as long there is some check
3) which hechsherim you accept - as long they are on the list
4) where you go if you have question

one last point, an ashkenazi can eat in sefaradi house on Pesach from a pot where rice was cooked see this question. So in many cases you can follow different minhag outside of the house. So again what makes a house kosher on a very basic level.

would love to hear your opinions


texts: Is Nusach al-pi Arizal davened by anyone besides Chabad?

texts: Are there any other Chasidic sects besides Chabad that daven Nusach al-pi Arizal (Siddur Tehillas Hashem or Torah Ohr)?


texts:
Can one go out in the street on shabbas(without an eiruv) with a hat that has a feather or pin in the ribbon?

Is it considered a masuaei (load)?


texts: Non-Jew : how to do teshuva for stealing?

texts:
I heard once that a Non-Jew had to pay back twice or three times the price of the object he stole to do teshuva. I can't find sources that confirm/infirm this.

How can a Non-Jew do teshuva for having stolen another Non-Jew?


texts: Recommendation for learning Nach with Family

texts: I want to learn Nach on a "Pashat Pashut" format. I don't want to read the Hebrew-English Nach, neither the "fancy" Meforshim that delve through all of the Devrei Torah on each Passuk. Any suggestions for a resource that can help me?


texts:
What is the bracha for mushrooms?
What bracha do you make on mushrooms?


texts: When can you disregard a Jewish court's ruling?

texts:
Tractate Horayot discusses cases where rabbis and Jewish courts issue wrong rulings about Jewish observance, and what they must do to remedy.  In particular, it rules:

This is the principle: One who associates [his action] with himself is liable, but one who associates [his action] with the court is not liable. [Mishna, Horayot 2a]

This means: A court issues a ruling on Jewish observance. (1) If you are knowledgeable and you know the court was mistaken, do not follow its ruling. (2) If you are not knowledgeable and have not heard the court's ruling, but implicitly follow their ruling, you are liable.
Commentators found difficulty with this approach because Torah says to always follow what the rabbis tell you:

You shall act in accordance with the instructions given you and the ruling handed down to you [by the court]. You must not deviate from [it] either to the right or to the left. [Deut. 17:11]

The Midrash adds:

Even if it seems in your eyes [that they are telling you] left is right and right is left, listen to them. [Sifrei Devarim 154:5]

The Ohr Ha-Ḥayyim (18th-century Morocco) reconciles the two as follows: If you are knowledgeable, and you are convinced that the court ruling is wrong, do not follow the ruling privately, but do not disagree publicly with the court. [Ḥefetz HaShem]
Now, my question.  To what extent is this teaching and the Ohr HaHayyim's interpretation valid and applicable today?  Can you disregard a rabbinical ruling in your own personal observance if you are convinced you know your halacha better?


texts: Is one allowed to use hairspray on shabbos? Let's say a braid was made before shabbos and one wants to spray the braid on shabbos to prevent it from getting messy.


texts:
Does glass need tevilas keilim?

And if so, does one make a Bracha?


texts: Why doesn't R' Yehuda believe the Eidim Zomemim after the first set?

texts:
As I already asked in this answer, based on the Mishna in Makkos 1:5, that Rabbi Yehuda says that only the first set of  Eidim Zomemim are put to death.

If the same 2 witnesses disqualify further sets of witnesses by saying "but you were with us - far away - when the crime happened" they are not put to death.

In the original:

  בָּאוּ אֲחֵרִים וְהִזִּימוּם, בָּאוּ אֲחֵרִים וְהִזִּימוּם, אֲפִלּוּ מֵאָה, כֻּלָּם יֵהָרֵגוּ.
  רַבִּי יְהוּדָה אוֹמֵר, אִסְטָסִית הִיא זוֹ, וְאֵינָהּ נֶהֱרֶגֶת אֶלָּא כַת הָרִאשׁוֹנָה בִלְבָד
  :

  If other witnesses came, and they charged them [with perjury]: then [again] others came, and they [again] charged them [with perjury], even a hundred, they are all to be executed. Rabbi Judah says: “This is a conspiracy and the first set alone is [to be] executed.”

What puzzles me is why Rabbi Yehuda is worried that it's a conspiracy.

Surely the disqualifying witnesses aren't believed without being cross-examined.

If they get through the rather grueling cross-examination needed in capital offenses - as described in the 5th chapter of Sanhedrin - then why aren't they believed for subsequent sets of witnesses?

Is this some type of Gezarat HaKatuv (i.e. does Rabbi Yehuda have a Pasuk or Mesora for this)? Or are these disqualifying witnesses not cross-examined? (Since the cross-examination is not mentioned anywhere.)

I can't find anybody who discusses this.


texts: Animal sacrifice in Judaism -- was it copied from other religions?

texts: Why is there animal sacrifice in Judaism? Animal sacrifice was found in other religions before Judaism, so could it be that the Jews copied the practice of animal sacrifice from other religions?


texts: My understanding is that a horse is killed when its profit no longer matches its expense. Is this something Jews should/may do? I can think of some pros and cons, but wonder what authorities have said, whether from an halachic perspective or otherwise.


texts: Mishna Brachos 1:3 , What should have Rabbi Tarfon done?

texts:
The Mishna in Meseches Brachos 1:3 recounts the Machlokes between Beis Shammai and Beis Hillel on how one should read the Shema:
(Source provided by Sefaria.org)

בֵּית שַׁמַּאי אוֹמְרִים, בָּעֶרֶב כָּל אָדָם יַטּוּ וְיִקְרְאוּ, וּבַבֹּקֶר יַעַמְדוּ, שֶׁנֶּאֱמַר (דברים ו) וּבְשָׁכְבְּךָ וּבְקוּמֶךָ. וּבֵית הִלֵּל אוֹמְרִים, כָּל אָדָם קוֹרֵא כְדַרְכּוֹ, שֶׁנֶּאֱמַר (שם) וּבְלֶכְתְּךָ בַדֶּרֶךְ. אִם כֵּן, לָמָּה נֶאֱמַר וּבְשָׁכְבְּךָ וּבְקוּמֶךָ, בְּשָׁעָה שֶׁבְּנֵי אָדָם שׁוֹכְבִים, וּבְשָׁעָה שֶׁבְּנֵי אָדָם עוֹמְדִים.
Beis Shammai says: In the evening all people should recline and recite [Shema], and in the morning they should stand, since it says [in the verse (Deut. 6:7)], “And when you lie down and when you arise.” And Beis Hillel says: Each person may recite it in his usual way (posture), since it says (ibid.), “And when you walk on the road.” If so, why does it say “and when you lie down and when you arise”? —[It means:] at the time when people are lying down, and at the time when people are arising.

The Mishna proceeds to quote Rav Tarfon telling over his incident when following the opinion of Beis Shammai and the Sages' response:

אָמַר רַבִּי טַרְפוֹן, אֲנִי הָיִיתִי בָא בַדֶּרֶךְ, וְהִטֵּתִי לִקְרוֹת, כְּדִבְרֵי בֵית שַׁמַּאי, וְסִכַּנְתִּי בְעַצְמִי מִפְּנֵי הַלִּסְטִים. אָמְרוּ לוֹ, כְּדַי הָיִיתָ לָחוּב בְּעַצְמְךָ, שֶׁעָבַרְתָּ עַל דִּבְרֵי בֵית הִלֵּל:
Said Rabbi Tarfon: “I was once traveling on the road, and I reclined to recite [Shema] in accordance with the view of the school of Shammai, and [by doing so] I put myself in danger of [attack by] bandits.” They [the other Sages] said to him: “You would have deserved to be guilty for your own fate, since you went against the view of the school of Hillel.”

My Question:
What should have Rabbi Tarfon done? If he were to say the Shema while he was standing, would he not be going against the words of Beis Shammai?


texts: Can Kohanim who will bless the people start their journey to the duchan before Retzei?

texts:
Shulchan Oruch Mishnah Berurah 128 (8) [25] implies that the Kohanim should go up to bless the people after the prayer leader has said "Retzei".

I see that many knowledgeable Kohanim start going up before Retzei.

I can understand that the Kohanim might walk after washing their hands to a place from where they can reach the "duchan" easily. But I do not understand why they do not start their final journey to the duchan at Retzei.

Please explain.


texts: Both husband and wife lighting the Chanuka candles separately

texts:
For Ashkenazi customs:

I heard (not first hand) that Rabbi Soloveitchik's wife used to light her own candles (with a blessing). Does anyone know of a source that she may have had to support such a minhag halachicly, differing from the Shulchan Aruch / M"B paskin of "Ish Ubeito" grouping husband and wife.


texts: Why the lack of hesitance to wear pads on the sabbath?

texts:
Shulchan Aruch, Orach Chayim 301:13, and commentaries state that if a woman wears something only in order that her clothes don't get dirty from her menstrual blood, then that thing is not considered clothing (it doesn't protect her, only her clothes) and she may not go outside with it on the sabbath without an eruv; but that if she is wearing it also so that the blood doesn't go on her own skin and dry and cause her pain, then it's considered clothing (it protects her) and she may go  outside with it.

I've never heard of this distinction made practically. As far as I know (which I'll admit is not very far), no woman hesitates to go out of doors on the sabbath with a pad or tampon or liner, thinking first whether there's enough flow to pain her when it dries. Rather, women go outside.

My question is why this is so.

Is it because it's accepted that all flows are enough to pain people? (Perhaps people nowadays are less pain-tolerant.)
Or is that (to the extent I'm right that women aren't careful) the women are simply wrong and should be more careful?
Or what?


texts:
I heard before (I think in the name of the Rogatchover) that there is one Amora in every masechta of Talmud that does not appear in any other masechta.

Is there a source for this, and is there a list somewhere of each masechta's unique Amora?


texts: What is the general process for writing errata pages to sefarim?

texts:
Not sure if this question is on topic but here goes.
Background
There is a STA"M textbook called מאיר עיני סופרים which summarizes the rulings of the major sources on hilchos STA"M for contemporary ashkenazim. The book was released in one edition and is now out of print but it is still a well-used reference despite many citation errors and typos. I am thinking about writing en errata page.
Questions

What would the best way to publish such a project? Options include web, pdf available on request, print booklet, or something I haven't thought of.
Would such an errata page require permission from the author's estate (rendering the idea DOA for now)?
Does anyone here have experience with this sort of endeavor in either the Jewish or general academic publishing industry?


texts:
The Mishnah says:

הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ
Turn it and turn it [the Torah], for everything is contained in it. [Pirkei Avot 5:22]

What does it mean?
(1) That absolutely every bit of information is already in the Torah -- events past and future, secular knowledge, wisdom and ethical teachings, laws of nature, etc., and we need to work harder to extract them from it, to find the right "Torah codes".  The Vilna Gaon said:

The rule is that all that was, is and will be, until the end of time, is included in the Torah from [the word] "Bereshit" to "l'enei kol Yisrael." And not merely in a general sense, but including the details of every species and every person individually, and the most minute details of his life from the day of his birth until his death. [Commentary on Sifra d'Tzniusa]

(2) That all the wisdom and ethical teachings that you need in life are in the Torah.  [Rabbenu Yonah on Pirkei Avot 5:2]  No facts, events or details, just wisdom.
However, the Midrash says:

If someone tells you there is wisdom among the nations, believe him... If someone tells you there is Torah among the nations, do not believe him.  [Eicha Rabba 2:13]

This implies that there is wisdom outside the Torah.
(3) It's a useless truism.  The Torah contains all the letters of the Hebrew alphabet.  By rearranging them, you can get all the statements you want, some true, most false.  Thus, "everything" is in the Torah.
(4) Insert other possibilities here.


texts: Where's the Ketzos Hachoshen about hashava?

texts:
I remember many years ago learning a ketzos who quotes an acharon (with a name similar to sason, I think) that the monetary obligation incumbent on a thief flows from the torah's commandment to return the item. In other words, the chov mamon beganav or gazlan comes (shtams) from the chiyuv hashava.
Does anyone know where this ketzos is?


texts: Source for Dubno Maggid's rebuke of the Vilna Gaon?

texts:
In a shiur I heard that the Vilna Gaon begged the Dubno Maggid to give him mussar (rebuke) after repeatedly declining the Maggid responded that

  It is not so difficult to be a Gaon, cloistered in your study, learning torah day and night. But try to go out among the people. See if you will then still remain a Gaon.

The Gaon's response was to reis kriah (tear his clothing in mourning) but in practical terms to ignore the rebuke and continue with his practice of being disengaged from most communal matters.

I'm looking for the source of this story and any corroborative evidence that it took place.


texts:
Since the Maharal (born 1512) lived around the same time as the Arizal (born 1534), and it doesn't seem like they had any acquaintances.

Which sources did the Maharal utilize when learning Kabala?
What is the difference between his and the Arizal's Kabala?
What was the general philosophy of the Maharal's study of Kabala?

I am no expert in the Maharal's book. Even though I have studied them, I don't seem to understand any of his philosophies from them.


texts: Nebuchadnezzar II failure to conquer Egypt

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Ezekiel 29:19 states the G-d will give Egypt to Nebuchadnezzar II.

Therefore this is what the Sovereign LORD says: I am going to give Egypt to Nebuchadnezzar king of Babylon, and he will carry off its wealth. He will loot and plunder the land as pay for his army.

How is this compatible with the fact that Amasis II the pharaoh of Egypt repelled an attempted Babylonian invasion in 570/569 BCE?

The following quote is from A Companion to Ancient Egypt by Allan B. Lloyd:

Babylonian king embarked on an invasion of Egypt, apparently accompanied by
Apries, whom he perhaps sought to restore to the throne as a vassal king. Probably even before he was able to penetrate into the east of the Delta, he was repulsed by Amasis. Apries himself was killed in this engagement, an event which gave his adversary the opportunity of burying him with dignity in Sais as evidence of his desirer for reconciliation.


texts: Flexibility in choice of verses for morning Kiddush

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The morning Kiddush on Shabbat and holidays consists of one or more Torah verses followed by the blessing on the wine (or perhaps other beverage). I have seen in print and in practice various different customs for how many and which verses to recite on different days. For example, I've seen Shabbat customs ranging from just "Zachor et yom hashabat lekadesho." up to multiple paragraphs.

Where do the various customs for verse choices come from?
May an individual choose which custom to follow on a given occasion?
May an individual choose any verses [s]he feels are appropriate, even if there isn't an existing custom of using those verses?
Are Shabbat and holidays treated differently for these rules?


texts: Explain how the last word of Yosef's "oath" got into the verse in Shemot 13:19

texts:
In Shemot 13:19, the verse quotes the oath that Yosef made his brothers and descendants swear about carrying his bones when they leave Egypt. Compare these words in this verse with the actual oath that Yosef said as quoted in the 2nd to last verse in Breishit. The last word "Itchem" that is in the verse in Shemot is not mentioned by Yosef.

I viewed the commentaries and they seem to explain what this extra word means. But, according to the way the verse reads, it looks like they are quoting what Yosef actually said. So, did Yosef say the word "Itchem" as part of his oath? If yes, how do we know; If not, why is this word included to make it seem as if he did? Or, is the quote not meant to be exact?


texts: Why does Rashi interpret Chizkiya’s dragging Achaz’s bones differently in different locations?

texts:
The Braisa says (Pesachim 56a, quoted as Mishnah 4:8):

  תנו רבנן ששה דברים עשה חזקיה המלך על שלשה הודו לו ועל שלשה לא הודו לו גירר עצמות אביו על מטה של חבלים והודו לו [...]

  The Rabbis taught: King Chizkiya did six things; regarding three did [the Sages] agree to him, and regarding three did they not agree to him. He dragged his father’s bones on a reed bed, and they agreed to him. [...]

Rashi there, in Pesachim 56a, explains why he did this:

  גירר עצמות אביו - משום כפרה ולא קברו בכבוד בדרגש ומטה נאה ומפני קידוש השם שיתגנה על רשעו ויוסרו הרשעים:

  “He dragged his father’s bones” - as an atonement, and he did not bury them honorably with a canopy(?) and a nice bed. This was to sanctify the Name which [Achaz] disgraced in his wickedness, and the wicked suffer.

It seems from this Rashi that Chizkiya dragging Achaz’s bones was to Achaz’s benefit, enacting some form of atonement for his sins.

But Rashi to Berachos 10b explains this Braisa differently:

  גירר עצמות אביו - לפי שהיה רשע בזהו ולא נהג בו כבוד בקבורתו להוציאו כהוגן במטות זהב וכסף:

  “He dragged his father’s bones” - because [Achaz] was wicked, [Chizkiya] denigrated him and did not treat him with honor in his burial, to take him out properly with beds of gold and silver.

Here Rashi sounds like he did not have the intention to benefit Achaz, but rather solely to denigrate the wicked.

Rashi uses this latter interpretation on Pesachim 47a as well:

  על מטה של חבלים - דרך בזיון מפני שהיה אביו רשע וביזהו לעיני כל [...]

  “On a reed mat” - in a denigrating way; since his father was wicked, he denigrated him in the eyes of all [...]

Why does Rashi change the overall message?
Rashi also changes what a “proper burial” would be - in Pesachim 56a he talks about a “canopy(?) and nice bed,” but in Berachos he describes “beds of gold and silver.” Is this related, in that he didn’t do certain things to benefit him and he didn’t do other things to denigrate him?


texts: There are those that eat two Seudos on Erev Yom kippur and those that eat only one. What is the source of eating either 2 or 1?


texts:
I am looking for a brief list (with some English, not Hebrew-only) of which selichot Ashkenazim say, on which days.
If I understand correctly, most Modern Orthodox Ashkenazi Jews basically follow minhag Poland (Polin).
(So far I have only found lists for Sephardic or Chasidic minhagim.)


texts: What are the requirements to be killed in Beis Din?

texts: It is my understanding that it is incredibly difficult to be killed in Beis Din - so much so that one that kills once every seven (or seventy) years is a murderous one (Makkos 1:10). What exactly are the requirements that must be fulfilled for a person to be killed?


texts: Can tailoring be done during the nine days

texts: Can one get something bought before the three weeks tailored during the nine days? Second, does it make a difference if it is for shabbas, or for week day use?


texts: How do books which have obviously been compiled become part of Tanach?

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Many people believe that the Tanach is completely inerrant. The idea is that God must have preserved his scripture. When later we found that popular copies and translations of the Bible are different from the original, people say that the original must be inerrant, whatever that means.

However, some books in the Bible are not original.

According to Why is Chronicles so similar to Kings?, Chronicles and Kings are definitely compiled books. That's why they have word-to- word similarity.

The original is gone.

What is Judaism’s view of this? Some books are definitely not original. They are compiled from older, lost, sources. Yet they are part of the Tanach.

Before, we had the idea of divine inspiration wherein God inspired the Bible and hence made it inerrant. Now we have a divine compiler/redactor? Or what? What's next? Divine editor? Divine modifier? Divine sanctioner? Divine censurers? Divine translators? Divine error copiers? Divine tikune soferimer?

How do we reconcile the idea that the "original" Bible is inerrant and complete with the fact that some books are not even original and the original is lost?

Why didn't God tell people to write the final version of the holy book right from the beginning? Why the book has to "evolve" first into it's final form and somehow become holy. What? God didn't get it right the first time?

If somebody latter "compile" Torah, and add Mickey Mouse story, how do we know that the latter compilation is the holy one instead of the original?

The same way, what about if the original book that form chronicle should have been the holy one but lost? Then we would have trouble with God preserving tanach theory right? Or, do God preserve Tanach at all? Christians believe it. Not sure about jews.


texts: In the Torah it says Bilaam was a prophet, also was a non-Jewish prophet receiving true prophecy, also would a genuine non-Jewish prophet that created his own religion, would that religion be true, but it doesn't say anywhere in tenak when prophecy ended for the non-Jews


texts: Oops, you said Boruch Atta Hashem Elokeinu in error

texts: When one says "Boruch Atta Hashem" in error he can say "Lamdeini Chukecha (לַמְּדֵנִי חֻקֶּיךָ)" and this way he did not say Hashem's name in vain since he has then said a complete verse (Psalms 119:12). Is there anything one can do if he said "Boruch Atta Hashem Elokeinu" in error other than saying "Boruch Shaim Kevod Malchuso Lolam Vaed"? (Source please.)


texts: Blowing out channukah candles before leaving the house

texts: I know that as long as channukah candles are lit and the candle goes out by itself, you already did the mitzvah. I also know that you should have the channukah candles lit for at least 30 minutes. What I'm wondering about is what happens if you're going to be leaving the house, and you decide to blow out the candles before you leave, to prevent the unlikely (but still real) possibility of a candle falling and starting a fire in your house. Are you allowed to do so? If you do so, should you relight the candles again when you get home?


texts: Did Joseph ever forgive his brothers? Did they request forgiveness?

texts: After Yosef revealed himself to his brothers, did the brothers ever ask for Yosef's forgiveness for having sold him into slavery?  And did Yosef ever formally forgive them?  I'm looking for chapter and verse that uses the term "forgive."


texts:
Why do we say baruch hamokom baruch hu?

Why that name of hashem here? There are many more names we could have used.


texts: Seeking help constructing Purim Torah about EH"'E 22:13

texts:
A friend drew my attention to this direct quote from the (very real) שלחן ערוך:

  תקנו חכמים שיהיו הנשים מספרות זו עם זו בבית הכסא, כדי שלא יכנס שם איש ויתייחד עמהן. (וי"א דוקא בימיהם שהיו בתי כסאות בשדות, אבל בזמן הזה שהן בעיר, אין לחוש) (הגהות מיימוני פרק ב' מהלכות איסור ביאה):

I'm looking for help constructing this into hilarious/groanworthy Purim Torah.

Essentially, it boils down to that the sages decreed that women should speak to each other in the ladies' room.

I'm looking for other sources and some creative wit to help me spin this into something I'll probably regret later.


texts: הָהֵ֔ם and הָאֵ֑לֶּה difference

texts:
I am an English speaking non-Jew but am studying the Hebrew Scriptures and need help in Hebrew language for my studies.

It is quite a simple question but it will help me very much.

What is the difference between the words הָאֵ֑לֶּה and הָהֵ֔ם?

I know that הָהֵ֔ם is translated in most english bibles as "those", whereas הָאֵ֑לֶּה is often translated to mean "these". I've learnt that the root word for הָאֵ֑לֶּה is אֵ֫לֶּה which is also translated as "these". But there are parts in the Hebrew Scriptures where both words are translated as either "these" and "those" alike.

For example, Deuteronomy 18:14 uses the word הָאֵ֑לֶּה (most commonly translated as "these") is translated as "those". In Numbers 16:14, the word  הָהֵ֔ם is translated as "these".

Why are there two different words which seem to mean the same thing? And why is there a root word (אֵ֫לֶּה) that simply means "these", not "this" or "that" etc.?

The reason I ask is because of Zechariah 8. In this chapter God says how is now going to restore Jerusalem, unlike in the former days where he was determined to punish Jerusalem for its iniquity. In this chapter. He uses both words: הָאֵ֑לֶּה and הָהֵ֔ם.

I know this question may seem strange and irrelevant but it will be a great help to know the difference between the two words.


texts: Who composed this common melody for Shema' in the Musaf Kedushah (n. Ashkenaz)?

texts: Who composed the melody for the Hu Elokeinu part of the Shema' section of Kedushah recited at Musaf on Shabbath and Yom Tov, which is demonstrated in this recording (at about the 6:19 mark)?


texts: How can one achieve k'fitzat hadereh (miraculous speedy travel)?

texts:
Rav Hai Gaon in תשובות הגאונים החדשות, מהד' עמנואל סי' קטו, עמ' 125 states that there are books which contain the practical kabbalistic methods for achieving k'fitzat hadereh (miraculous speedy travel)

  ודבר ברור ומפורסם לאנשי ספרד ומסורת בידם מאבותיהם כי מר נטרונאי גאון ז"ל בקפיצת הדרך בא אליהם מבבל ורבץ תורה וחזר וכי לא הלך בשיירא ולא נראה בדרך. וכמה ספרים מצויין אצלינו כתוב בהם מהשמות וכמה שמות מלאכים וצורת חותמות ואומ' הרוצה לעשות כך והרוצה להגיע לכך יכתוב כך וכך כמו זה על כך וכך ויעשה כך ויתקיים לו המעשה

I would like to know what exactly those instructions are. Meaning the names and symbols which need to be written and in what order etc.


texts:
Isaiah 1 (28): And destruction shall come over rebels and sinners
  together, and those who forsake the Lord shall perish.        כח.
  וְשֶׁבֶר פֹּשְׁעִים וְחַטָּאִים יַחְדָּו וְעֹזְבֵי יְהֹוָה יִכְלוּ

The translation of חַטָּאִים is sinners according to Rashi there.

  Psalms 104 (35) חַטָּאִים will be destroyed from the earth and the
  wicked will be no more; my soul, bless the Lord. Hallelujah.      לה.
  יִתַּמּוּ חַטָּאִים | מִן הָאָרֶץ וּרְשָׁעִים | עוֹד אֵינָם בָּרְכִי
  נַפְשִׁי אֶת יְהֹוָה הַלְלוּיָהּ:

When neighbours harassed Rabbi Meir and his wife Beruriah, he prayed and asked God to strike down those who are responsible. To this Beruriah responded: “Do you justify yourself because of the Psalmist’s pleas, ‘Let sins cease from the land?’ Sinners don’t have to die for sins to cease; it is sufficient that they stop sinning” Brakhot 10a

Beruriah understood that חַטָּאִים means sins and that חוטאים means sinners analogous to פֹּשְׁעִים.

How do we translate חַטָּאִים ?


texts:
Are there any texts or commentators which discuss the idea of Rosh Hashanah being a day of friendliness?

The Artscroll/Stone on Bamidbar 23:22 follows Rashi's understanding (Bamidbar 23:21) of "utru'at" as from the language of re'ut (though other meforshim stick with "trumpet blast"). If one can understand tru'ah here as neighborliness, this might add a dimension to the meaning of Rosh Hashanah as Yom T'ru'ah.

Is anyone familiar with sources which explore this possibility?


texts: What do Agag, April Fools, and Mt. Sinai have to do with each other?

texts:
It's a known rule in Gematrias, that any words with the same Gematria (or off by one) have a connection.
Now the Gematria of אֲגַג מֶלֶךְ עֲמָלֵק is 337, the Gematria of אחד באפריל is 336, and Har Sinai is 335, which shows on an inner connection.

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


texts: Is one allowed to remove sections from a Torah to repair one or more pasul ones?

texts:
This is a scenario of possibly benefiting multiple communities.

Let's say there are five different shuls all in remote communities. Each shul has just one Torah but it is pasul (non usable). They each called a professional sofer, and the sofer says that the place where it is passul has extremely brittle parchment and numerous errors that he cannot properly rewrite it without replacing the whole piece of parchment.

Let's further state that each of these Sifrei Torah are "Vavei Ha'amudim" Torah, meaning they they all are written in the same (standard) format. But, in each Torah, the brittle parchment is in a different place. None of these communities can afford to pay for a sofer to rewrite this section on a blank parchment, and they are all seeking a donation from someone for the correct parchment replacement.

A shul in a big city has an extra Sefer Torah that they can spare, and they would like to help out all five communities. It's a choice of these shuls having no Torah at all, so there is never a public Torah reading, or helping them out. Can the shul use a completely good Torah and divide it to help out these other shuls?

What if the shul in the big city has a pasul Torah, but this one could be easily fixed? Now that the Torah is pasul anyway, can they choose not to fix it and divide it up for the other shuls?


texts: Halachic sources that say that Kippah is not obligatory

texts:
Are there any Halachic sources that say that one doesn't have to wear a Kippah?
In a day to day situation. Nothing to do with work. Just simply no Kippah anywhere.


texts:
I was reading Rav Schwab On Prayer (page 541) where he says the following about the timing of parts of the Seder:

  According to some poskim, even the recitation of Hallel should be completed before chatzos.

Which poskim hold that way?


texts: Does a kohen get preference when making a siyum?

texts: If a few people finished a massechet of gemara together, one of whom is a kohen, should the kohen be given the kavod of reciting the kaddish just as we give mezumin to a kohen or does it not matter?


texts: Does everyone say the piyut addressing Af beri?

texts: According to the opinion that Machnisei Rachamim should not be said as we don't pray to angels, is there a problem to address Af Beri? I haven't heard of anyone skipping that piyut.


texts: Why is "Av haRachamim" said every Shabbat?

texts:
With few exceptions (days when Tachanun isn't said, possibly on the Four Parshiyot), the prayer Av haRachamim, which talks about "the destruction of the Ashkenazi communities around the Rhine River by Christian crusaders during the First Crusade", is recited on every Shabbat.  This prayer does not fit with the joyous theme of Shabbat, and as mentioned in Why are some bakashot made on Shabbat? , "prayers of request (bakashot)" are generally prohibited.  Why, then, is this prayer recited every week?

(I could understand if it was recited specifically during the dates when the destruction took place, but every week?)


texts: Will accidentally wetting a page of an English Tanakh rend it non kosher?

texts: If someone accidentally dropped a drop of water on a page of Tanakh will reading it, and the Tanakh is in English and the drop of water didn't fall on any name of HaShem. Will that make it non kosher ?


texts: Can a person Sprinkle Mei Niddah on many people?

texts:
Please correct me if I get details wrong.

Someone who is tamei met has to have the water with the red heifer ashes in it sprinkled on him twice (days 1 and 7) by way of a hyssop branch. The sprinkler becomes impure by the action. Does that impurity stop him from sprinkling anyone else until he becomes pure again (which I assume is after a trip to the mikvah and a pause until the evening). Can he only sprinkle one person (or maybe a small group?) per day? Or can he keep sprinkling because he doesn't have to be pure in order to sprinkle others?

If I only have 65 kohanim who can sprinkle, does this put a local limit on the number of people who can be purified on a given day?

(inspired by page 163-164 of The Falconi Effect)


texts: Are unimposed or uncompelled vows (or any related synonyms) annulled by "Kol Nidrei"?

texts:
Are the following vows (or any related synonyms) annulled by "Kol Nidrei":

Any vows or promises or oath (or any related synonyms) that I said to God? For example, I say, God, I promise to give 20% of my income to you?

Any vows or promises or oath (or any related synonyms) that I said to my friend or relative, who did not impose or compel me to make such a vow? For example, I say, If you shut up, then I will give you a gift.


texts: Origin of custom of cantor walking for "Hineni"

texts:
Prior to the Musaph service on the High Holidays, the cantor recites a prayer called Hineni, named after the first word of the prayer meaning "Behold, I am...". The prayer's contents is mainly the cantor's plea that G-d grant him the strength to serve as the congregation's prayer representative and listen to his and the congregation's prayers and requests.

I have notice that in several shuls, the cantor begins the prayer at the back of the shul and slowly walks towards the bimah by the time the prayer is completed.

What is the origin of this custom and why is this done?


texts: Seeking information on the Targum to Iyov

texts:
Tosefta Shabbat 14(13?):2-3 describes a targum to the book of Iyov which was subsequently hidden away.

  א"ר יוסי מעשה [שהלך ר'] חלפתא אצל רבן גמליאל לטבריא ומצאו שהיה יושב על שולחנו של ר' יוחנן [בן נוזף] ובידו ספר איוב תרגום והיה קורא בו אמר לו רבי חלפתא זכור הייתי ברבן גמליאל הזקן אבי אביך שהיה יושב על גב מעלה בהר הבית והביאו לפניו ספר איוב תרגום ואמר לבנאי תגנזו תחת הנדבך באותה שעה שלח רבן גמליאל וגנזו ר' יוסי בר יהודה אומר ערבה של טיט כפה עליו [ר' אומר] שתי תשובות בדבר דטיט לא היה בהר הבית [דבר אחר] וכי מאבדין [אותן] ביד אלא מניחין [אותה] במקום התורפה והן מתאבדין מאליהן

I would like to know if there is any additional information know about this work.

Who was the author? To my knowledge the targum found in current mikraot gedolot on Iyov is erroneously attributed to Yonatan ben Uziel who did not write a targum on ketuvim Megillah 3a). Is there any opinion that the targum we currently have for Iyov is the same as that referenced in the Tosefta?
Why was it deemed unfit for public consumption such that it needed to be hidden away?
Assuming the targum we have is not the same, are there any surviving copies of this targum?
Does anyone suggest that it is in any way related to the work 'the testament of Job'?


texts: Can a person increase in joy before Adar?

texts:
It is written:

משנכנס אדר מרבין בשמחה (When Adar comes we increase in joy)

If a person started to get happy on Tu b'Shevat instead, is this permissible b'dieved (after the fact)?  What if someone had an intention beforehand to increase joy before Adar and carried it out, for example, they told Purim Torah (offline) in Shevat?

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


texts: What's the reason for conquering the different nations in Joshua?

texts:
The first book of the prophets, Yehoshua, begins with God commanding Joshua to battle the various nations in Israel.

Did these nations do any evil to the Jews prior? Or, was this simply the will of God?

Was there no other peaceful option for the Jews to obtain the land?


texts: Intellect above heart; the way to beat the Yetzer hara?

texts:
Before I ask my question I would like to present a couple of teachings from the chabad website which have to do with my question:

Looking at the sefirot there is this general accepted twofold excisting of Sechel (intellectual powers) and Middot (emotive powers).

The initials of the words for "brain" [in Hebrew, "moach"], "heart" [in Hebrew, "lev"], and "liver" [in Hebrew, "kaved"] make up Melech: A person whose consciousness descends from his brain to his heart and then to his liver, i.e., whose intellect rules his emotions, which in turn determine the way he acts, is a "king", i.e., in charge of himself and his body.

The seat of the Neshama is in the head, i.e., the brain; the seat of the Ruach is in the heart; and the seat of the Nefesh is in the liver.

Question:

If one look at the Yetzer (hara) which is in or from the heart, and one takes the heart as the Seat of emotions and thought, it seems that a Yetzer is the force or drive behind these thoughts and emotions... or at least influence these in some way, this is my first thought about it.

I became to wonder if the Yetzer, because it's with the heart could be beaten by intellect. But the Tenach  never talks about the brain (Moach; nor the Neshamah) but rather about the body and inner man in terms of soul and heart etc. Still there's this teaching about placing our Moach first.. pure intellect above the emotions (and subjective).. how does the Yetzarim fit into this all, and can we overcome our Yetzer hara by pure intellect (through our mind?)

How do these different teachings complement each other?


texts: Should Yom Tov candles be lit in the Sukka over Sukkos?


texts: Praying for the Moon to "fill the defect"

texts:
During Kiddush Levanah, a brief prayer is recited:

  וִיהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹקי וֵאלֹקי אֲבוֹתַי לְמַלֹּאת פְּגִימַת הַלְּבָנָה וְלֹא יִהְיֶה בָּהּ שׁוּם מִעוּט.
  וִיהִי אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וּכְאוֹר שִׁבְעַת יְמֵי בְרֵאשִׁית כְּמו שֶׁהָיְתָה קוֹדֶם מִעוּטָהּ.

... that God "fill the defect of the moon, that there should be no more diminution thereof, and that the moon's light be like the sun's light and like the light of the Seven Days of Creation..." [trans. mine]

What does this mean? Are we really praying that the moon stop its phases and outshine the sun? And how will we be able to keep the calendar if there's never a "new moon"?


texts: One might naturally expect that the Jewish people would enter the land and then receive the Torah there. It seems logical to me that the Torah should come from a holy place characterized by the revelation of Hashem, in keeping with passages like "Ki mitziyon tetze Torah." The wilderness, in contrast, seems to represent a sort of exile, or at least an imperfect condition. So why was the Torah given in the desert rather than in Eretz Yisrael?


texts: Why do we have Kosher L'Pesach quinoa but not buckwheat (kasha)?

texts:
Neither of the two pseudocereal grains I've seen used frequently for consumption,quinoa and buckwheat, are one of the 5 grains that can become chametz. I know that for many years, quinoa was banned, but in the past few years, some kosher agencies (OU for one) have allowed using quinoa. Yet no one has allowed using buckwheat on Pesach, AFAIK.

Both quinoa and buckwhet look like grains or "seeds". But have they still placed buckwheat in the kitniyot category, but not quinoa? If so, why? What's the difference with these two grains that allows one but not the other?


texts: Posture / Prostration in Yemenite Tradition

texts:
It is related that the Prophet Muhammad (pbuh) initially prayed three times a day face to Jerusalem. It is evident that this practice corresponds the Jewish practice.
The Salat prayer in Islam consists of a sequence of recitations associated to a sequence of standing and prostration.
Does anybody know whether Yemenite/Arabic Jews used to pray (or still pray) in a similar form, i.e. alter the position of the body (standing, bowing down, kneeling down, falling on the face etc.).
P.S. This question is motivated by my research of the origins of Islam, but only Jews or Judaists can answer this question. That is why I would very much appreciate an answer.
P.P.S: A negative answer from somebody living or knowing Jemenite practice that none such is related or practiced is also welcome.


texts: Agreement of nouns and adjective in Rosh HaShana greeting

texts:
If addressing more than one person, would one say Ktivot V'chatimot Tovot in place of the common "k'tiva vachatima tova" to achieve agreement between the adjective and its nouns? Why or why not?

Update: With respect to money, I have heard Israelis say 50 סֶנַט (50 cent) rather than centim.


texts: PTIJ: How did the Guide to the Perplexed affect thermodynamics?

texts:
Maimonides insists in Guide to the Perplexed that demons do not exist, despite mention of them in the Talmud. Some have later suggested that he wrote them out of existence!
So what did that do to Maxwell's Demon, and ergo, all of thermodynamics?

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


texts: Can anybody recommend a good history of the Mir Yeshiva - specifically until the outbreak of World War II, but ideally even inclusive of the war years? Shaul Stampfer has an excellent history of Volozhin, Novaradok, Telz and Kovno (Lithuanian Yeshivas of the Nineteenth Century) and Gil Perl has a wonderful biography of the Netziv (The Pillar of Volozhin), but I've yet to find a history of the Mir or its rabbonim that wasn't published by Artscroll.


texts: Understanding of Ravina's view on Churban timeline

texts:
I came across a Gemara in Arachin 12a

מכל מקום תשסרי לרבינא קשיא
The Gemara objects: In any case, the assertion of the baraita that the destruction of the Temple occurred in the nineteenth year is difficult for Ravina, because there are eleven years from the first exile until the year of the destruction, not counting the year of the exile or the year of the destruction, and then an additional fifteen years, including the year of the destruction, until the date mentioned in the verse in Ezekiel, which is a total of twenty-six years, not twenty-five. (Sefaria.org)

The Gemara is finding diffculty understanding a Pasuk which states the prophecy about the third Temple occured in the 25th year from Ezekiel's exile. The Gemara asks on Ravina, surely there are 26 years not 25 years as the Churban took place in the second year of a 2 year exile. The calculation is: 11 years from Ezekiels's exile to the Churban (19th year of Nebuchadnezzar's reign) and another 15 years from the Churban until the prophecy (Yovel) = 26 years, not 25 as the pasuk stated.
I don't understand this calculation as surely if the Churban took place over two years, there were only 14 years from the Churban to the prophecy?
Please could you provide a clear explanation of the Gemara's difficulty at this stage as I don't see the difficulty.


texts:
What is the Pilpul methodology?  (Examples demonstrating application of this methodology would be appreciated.)
Who utilizes this methodology?  (Which yeshivot learn this way?)
Where did this methodology originate?  (Who started it?)


texts: Will we be obligated to bring many chatats when the temple is rebuilt?

texts:
When the Temple is rebuilt will we each have to bring chatats ("sin" offerings) as necessary based on different sins we have done (which would likely amount to quite a lot of korbanot for a lot of people) or is there some sort of process to "start over" and begin like new, bringing chatats only for new sins?

Is there perhaps some discussion of what happened with regards to this when the 2nd Temple was built?


texts: Why does the Brisker Derech focus on the Rambam?

texts:
In Reb Chaim Soloveitchik's Wikipedia page, it says about his derech that

  That focuses on precise definition/s and categorization/s of Jewish law as commanded in the Torah with particular emphasis on the legal writings of Maimonides.

Why does the Brisker Derech focus on the Rambam so much as opposed to any other Rishon?


texts:
Do the additional Rabbinic prohibitions that apply to Yom Tov but not Shabbos (such as the stricter muktzeh laws) also apply to Yom Kippur, in addition to the Shabbos-style prohibitions of that day? That is, does Yom Kippur follow the strictest aspects of both Shabbos and Yom Tov law?

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


texts:
I heard (in a few dvar Torahs, though I can't find them now) that the Bais Yosef had recorded that his magid (the angel that taught him) had tricked him, and something like "from this we know that lying has a place in Torah too".

Please help me find the original of the Bais Yosef's recording of this story.

Please correct me if I got something wrong.


texts: Exile if one killed someone extra while in self-defense?

texts:
Say Mr. X is pointing his gun and trying to kill me. My friend, happened to be walking by, grabs Mr. X and struggles to tackle him to the ground. I tell my friend, "No, go away; I got him!"

I have my gun, I shoot Mr. X; the bullet goes through his body and kills my friend too.

The Torah's story about an accidental death talks about a more direct death - I was chopping a tree and the handle flew off and killed someone who was passing by.

In this situation, my friend was trying to help me, and, was aware of the dangers in doing so, as he saw the man with the gun, and he heard me warn him to go away. In a sense, it wasn't a direct "accident" as described in the Torah, from what I can tell. My friend, "volunteered" to help and place himself in danger.

Given this scenario, is this considered a type of accidental death that would require me to go to a refuge city?


texts: "People who recite Ashrei many times": a question on Tosafot

texts:
In Berakhot 32b, Tosafot (s.v. קודם תפילתו) provide a reason as to why we start Ashrei with Psalm 84:5. In their words, it's "לאפוקי מנהו דאמרי אשרי הרבה", which either means to exclude or to exempt those who recite Ashrei many times (or those who recite many ashreis). Excluding somebody can denote marginalising them; exempting somebody can also denote allowing them to carry out a practice - like יצא in Hebrew.

What are they referring to? To put this into historical context, the tosafot recorded in this tractate are those produced in the school of Evreux, which Wikipedia tells me flourished at the beginning of the 13th century. Do we know of any customs around the recitation of Ashrei from this time? People who said it repeatedly, or who said many different varieties? And what do Tosafot think of this practice? Are they for it or against?


texts: What is the source of netilat yadayim before eating bread?

texts: From where do we learn that one must wash one's hands before eating bread? What does washing one's hands before bread symbolize? Why is ritual hand washing required for bread, but not other foods?


texts: Mappik hei in word in Onkelos Devarim 23:11?

texts: The Artscroll Chumash has no mappik hei in the word "mikrei" in the phrase "mikrei leilya" in Devarim 23:11 in Onkelos.  However, I have seen some non-Artscroll Chumashim that have the mappik hei in the same word.   Which is correct?


texts:
We have several "pizza bracha" questions on this site, but, I will focus on a specific item on this answer. Excerpts:

  1.The opinion of Harav Moshe Feinstein zt”l holds two slices makes you responsible to wash.(I believe this would be the Main Psak (Halachic
  Ruling) for American's)

I'm thinking that at the time Rav Moshe said this, he was referring to the "standard" dough thickness and the standard pie diameter which, according to Wikipedia is 14 in. in diameter. (I am terrible at trigonometry, so, I don't know how to calculate that into what the volume of 2 triangles would be.) There weren't too many kosher pizza stores in the NY area and, from my recollection, NY style pizza was the only style available.

Now, kosher pizza stores sell different pizza styles. Besides Sicilian (answer to that is addressed in the linked answer), there is thin crust, Chicago pan pizza (thick crust) and probably a few other styles I can't think of. The pizza pies also come in different sizes.

Given all these options, my question, here, is has anyone compiled a revised ruling regarding how much one can eat (assuming following the rulings that distinguish amounts between "snack" vs. a meal. I know there are rulings that don't make this distinction.) before he would be required to wash and say "hamotzi" that addresses the various pizza styles? Obviously, all this is related to the volume of dough that's consumed, but, has anyone related these styles to the "triangle" concept ("piece") as above?


texts: Source for Seforno that the Earth was tilted at the time of the Flood

texts:
In Oorah's 2009 Shmorg video, one of the tracks is about Birchat Hachama, and at around the 10 minute mark, the narrator states the following (I'm paraphrasing):

  The Sforno writes that before the flood, the Earth's equator was coplanar with the celestial equator. Due to the sins of mankind, Hashem tilted the Earth to its current position of 23.5 degrees from the celestial equator.

Where does the Sforno say this? What can we learn from his commentary?

Background information:

In this context, the celestial equator is the plane extending from the equator of the sun.
Birchat Hachama is a blessing recited once every 28 years upon seeing the sun in the spot it was created in.
For those unfamiliar with Oorah, it is a kiruv organization. Every year, they hold a fundraiser that sometimes involves mailing out a Jewish-themed DVD called the Shmorg.


texts:
This site:
https://www.torahmusings.com/2014/08/mispronouncing-hebrew-2/
quotes Rashi as saying:
"By using an ayin sound rather than an alef in birkas kohanim, they change the blessing into a curse."
What exact words are being changed by mispronunciation and what is the curse?


texts: Is there a documented basis in halacha for the commonly held concept that no damage is done by slandering people without naming them?


texts: Is basing one’s self worth on his achievements a Jewish idea?

texts:
David Burns, one of the founders of CBT, refers to the belief that one’s worth is entirely based upon his achievements as “Achievement Addiction”, and notes that there are many disadvantages to this way of thinking. He suggests having a different formula for determining one’s self-worth (e.g., intrinsic self-worth, totally irrespective of one’s achievements) or of disposing of the idea of self-worth altogether. My question: is there any evidence in favor or against this philosophy (that one’s worth is based entirely upon his achievements) in the Torah or in logic? And what about one partially basing his self-worth on his achievements?
Please provide sources if possible.


texts: What is the minimal required text to say for the bedtime shema?  Is it sufficient to say only Hamapil and the first paragraph of shema?


texts:
Who knows two hundred eleven?
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: Direction & order of strokes when writing letters

texts:
When writing Torah scrolls, mezuzahs, or tefillin scrolls, is there any significance to the direction of the strokes of the pen for each letter?   Or the order of the strokes for each letter?
IE:  (If it matters, I am a lefty)  For an aleph, I start with the upper left and do the long stroke down to the right, then the left small stroke down, and the right small stroke up.


texts: Different versions of Haazinu song structure

texts:
I have heard (in conversation) that there are early Torah scrolls, or sources mentioning this, that don't follow the two-column Haazinu that is now universally written; but rather, something similar to the Az Yashir 'brick like' structure.

Could someone locate this source please? If it is indeed the case, why was it different? Was it a legitimate way of writing the song? And is there a reason why it is no longer adopted?


texts:
If someone apologizes to you for wronging you, but you either suspect or believe that their apology is insincere, what should/must/may you do in response?

Some subquestions:

Is saying you forgive without actually forgiving (assuming you can't yet manage to actually forgive): Required/Meritorious/Advisable/Permissible/Discouraged/Assur?
How halachically necessary is it to actually abandon your grudge in this case? (Assume it was halachically impossible to rebuke them at the time.)
How might all this vary if you are, say, 40% sure that their apology is insincere, or 80% sure that their apology is 50% insincere, or 100% sure that their apology is 100% insincere?

If the halacha does not provide clear guidelines about what to do in such a situation, please discuss what is considered the most righteous and yashar course of action, ideally with sources. Thank you!

Related:

Forgiveness vs. Justice?

Forgiveness in Judaism


texts: What went down in 1666 before Shabtai Tz'vi's apostasy?

texts:
It seems agreed upon that one or more representatives from Lvov traveled to either investigate, visit or out Shabtai Tzvi in 1666 when he was still claiming to be the mashi'ach. Immediately following this meeting he [at least nominally] converted to Islam. It also seems accepted that the visitors had some relationship to the Ta"z, who was the av bes din at the time.

Encyclopedia Judaica has at least three conflicting stories of the nature and events of this meeting written by three different authors - one of whom (Abraham David) cites the work of another (Gershon Scholem) as a source. And I've heard yet other versions elsewhere.

What really happened? Who was sent from Lvov? What was their mission? What happened at the meeting in Gallipoli?


texts: Severe allergies to perfume and dust...laundry during 9 days and chol ha'moed?

texts: Every year I just suffer rather than finding out if it's permitted. I haven't seen health reasons to permit doing laundry during this time. In addition, I am lodging in a house owned and occupied by a busy family. How on EARTH can I do laundry privately, even if it is permitted??


texts: Rosh Hashonoh. Pray for forgiveness and needs – or not?

texts:
In my copy of the Siddur HaGr”a there is an introduction to the prayers of Rosh Hashonoh. It is quite clear there that we mention neither our sins nor our needs.

Therefore our Rabbis forbade us to mention any type of sin in order
that a person should not request forgiveness for his soul because he
has gone off the way. Similarly a person should not turn to the woes
of his heart and request children, life and sustenance like a dog
barking because in this way he will awaken judgement ...

How is it  then that after reciting the 13 middos when taking out the Torah, the following prayer is printed which explicitly asks for forgiveness from sins (and later asks for our needs)?

Lord of the world, fulfil our request for good and supply our requests
and forgive us and our households the various types of sin,with all
sorts of  forgiveness and remember us for good before You …

Is the prayer when taking out the Torah somehow different, is this a mistake of the printers or is there another reason?


texts: Can someone translate this "hidden" message from Hebrew to English?

texts:
Can someone translate this "hidden" message? I would have pulled out the letters, but it is difficult for me not being very familiar with Hebrew to even identify some of the letters.

This is a picture of a tree stump with a green shoot coming out of the roots and I'm interested to know if this has to do with Isaiah 11.

This is from the back cover of a new book called Preserving the Restoration by Denver C. Snuffer Jr.

I also find it strange that there is what appears to be a pine cone at the stump. The rest of the cover art depicts an olive vineyard and olive trees which, I'm pretty sure, are not coniferous.


texts: Do Beta Israel eat kitniot during Pesach? More broadly do they have unique a mesorah for Pesach kashrus?


texts: Tehillim while waiting for medical test results for an unborn baby

texts: The suggestion is made that one recite tehillim #119 "with the letters corresponding to the name and mothers name" of someone awaiting medical test results. What if the sick person is an unborn baby (who of course has no name yet)? Also, it is necessary to pray for the mother?


texts:
We find in Shas that the Rabbi's asked questions although they knew their answers in order to sharpen the other:

Berachos 33b: And Rabba too knew this Mishnah - but merely asked Abbai this question because he wanted to hone Abaye's sharpness.

What does this mean - why would one get sharper by being asked a question?


texts:
Rema Orach Chayyim 428:8 mentions a custom to read a special haftarah for a shabbat following a wedding.
Was there ever a custom to read a special haftarah for a shabbat on which a b'rit milah took place? If not, does anyone discuss why there would be difference between this case and that of a wedding?
To further motivate the question, I note that piyyutim were composed and recited for both the shabbat following a wedding and a b’rit milah.


texts:
Sh'mot 34:29 tells us that when Moshe came down from Har Sinai with the second set of tablets he did not know that קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ -- horns of light were on his face from his speaking (with God).  The gentile sculptor Michelangelo depicts them as short, knobby horns, similar to those that young goats have, if this city-dweller understands correctly.  But that's not very stately, not the sort of thing you would expect as a divine symbol, and anyway we shouldn't trust the source to be familiar with our mesorah.  Oh c'mon, the same guy painted God as a man, as if such a thing were possible!  So surely this work has no hechsher (unless it's this one).
So the horns probably didn't look like this:

But what did they look like?  Perhaps they looked like ram's horns, to remind us of the call of the shofar at Sinai even after the people moved on from there:

But that seems impractical if we assume that he needed to be able to lie down and sleep each night for the next forty years.  So maybe the horns were more like this:

But if so I can't determine what meaning we should take from it, nor have I found any source that might support it.
So maybe all of these are wrong.  And anyway, it says on his face (panav), not on his head (rosho), and none of this reflects that.
What did Moshe's horns look like, and how do we know?

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


texts:
Chesed, kindness, is a mitzvah in Judaism.

Say people are coming to you all day asking for favors, should one make an effort to do every favor that is asked or is there a sane limit to how much chesed one should be doing?

I know that with charity the upper limit is 20% of one's income. Is there any such limit with chesed/gemilut chassadim?

Should one take any measure to prevent others from taking advantage of him?


texts:
There is a pair of kohanim in the womb. One of them dies and the other is born. Before the dead kohen leaves the womb, is the living kohen tamei or is it like he didn't exist until he was born?

Similarly, if his mother touches a body when he is inside.


texts: Why isn't the Kabbalistic doctrine of Sefirot considered Shittuf if the Christian Trinity is?

texts:
From the answers to this question it seems that most if not all Jewish sources treat Trinitarian Christianity (in particular, their doctrine of the Trinity) as either Shittuf or outright Avoda Zara, both of which (if there is a difference) are expressly forbidden for Jews to believe.

For background, the Christian doctrine of the Trinity explains the Godhead as: "the Father is God, the Son is God, and the Holy Spirit is God, and yet there are not three Gods but one God" (in the Athanasian Creed) and therefore Christians would seem to be monotheists, except that God has parts or aspects which cannot be understood but together comprise God's unity (since the Trinity is classified as a 'mystery'). It is this doctrine which is problematic in Jewish sources (which were, of course, not written by Christian theologians but Jewish ones whose understanding of Christian doctrine was probably similar to the level I just presented).

In the Jewish Kabbalistic doctrine of Sefirot, there are 10 Sefirot which are often described as either parts of God's "body" (each corresponding to a different limb) or manifestations or emanations, which although separate, with unique properties and sometimes male or female associations, nevertheless somehow do not contradict that God remains unified and indivisible. His unity is also, in this sense somewhat mysterious.

The Rivash (Rabbi Isaac Ben Sheshet, 14th Century) famously wrote in a responsum, #157:

  .וכל זה הוא דבר זר מאוד בעיני מי שאינו מקובל כמו הם; וחושבים, שזה אמונת שניות. וכבר שמעתי אחד מן המתפלספים מספר בגנות המקובלים, והיה אומר: הנוצרים מאמיני השילוש, והמקובלים מאמיני העשיריות
  And all this is very foreign in my eyes, as someone who is not a Kabbalist such as myself; and they think is is dualist theology...and I heard one of the ones who philosophizes speaking to the detraction of the Kabbalists, saying: the Christians believe in 3 and the Kabbalists believe in 10.

If the Christian doctrine of the Trinity as understood by Jews is deemed Shittuf/Avoda Zara by them, is the Kabbalistic doctrine of Sefirot considered that as well?

Is there any reason to distinguish between the Christian divided/united God as understood by Jews (and deemed by them problematic) and the Kabbalistic one?

(Note that I am not interested in whether the doctrine of incarnation is problematic from a Jewish perspective. I would like to explore merely the question of a multipart Godhead and whether there is any reason to distinguish Christian and Jewish beliefs in that regard alone. Is there some difference in the perspective on the "parts"? Or a difference in the interpretation of the level of independence of the "parts"? Or a difference in regards their unification/unity? Or is there not fundamental difference aside from incarnation?)


texts: Why is יה אלי before Ashrei and הנני העני after?

texts:
At least in Nusach Ashkenaz, there is a piyut before Musaf on the 3 regalim, יה אלי, and one on Rosh Hashana and Yom Kippur, הנני העני.

However, in every shul I've been to, יה אלי is said before Ashrei of Musaf, while הנני העני is after Ashrei (and after putting back the Sefer Torah), right before kaddish.  Why the difference in placement?


texts: Recommend Book on Jewish Philosophy contrasting Secular philosophies

texts:
BSD

I am looking for a contemporary book with Jewish philosophies and how it relates to other philosophies throughout history whether comparing or contrasting. Not comparative religion books but books from the Orthodox Jewish Perspective. For example the Guide for the Perplexed would be an example. Psychology is also welcomed. Does anyone know of any books that deals with this topic that is contemporary?


texts: Where can I find Rambam's commentary on Bavli (whatever remains of it) besides for his commentary on tractate Rosh HaShana?


texts: Could one today be blessed with the wisdom of Solomon and love of David?

texts:
I am a Muslim, And I would like to know what the Jewish perspective is about attaining the wisdom of Solomon (may peace and blessings be upon him) and the love for G_d of David (may peace and blessings be upon him).

Solomon was known to be a very wise king and judge. Also, according to our belief, David (may peace and blessings be upon him) used to fast on alternate days throughout the year, and had divine love.

Can a human being of the 21st century be blessed with such a wisdom as that of Solomon (may peace and blessings be upon him) and the divine love of David (may peace and blessings be upon him)?


texts: There are many names of G-d and all of them seem to be written in a singular form. But Elokim is the only name I know that has an "-im" termination. What is the meaning behind this?


texts: Contradiction between Shemos 9:6 and 9:20-21?

texts:
In Shemos 9:6:

  "HASHEM carried out this word the next day, and all the livestock of
  Egypt died, and of the livestock of the Children of Israel not one
  died."  (Artscroll English Tanach)

This was after the fifth plague: the Epidemic.

But we see in Shemos 9:20-21:

  "Whoever among the servants of Pharaoh feared the word of HASHEM
  chased his servants and his livestock to the houses. And whoever did
  not take the word of HASHEM to heart - he left his servants and
  livestock in the field." (Artscroll English Tanach).

Now after the Torah said that all the livestock of Egypt died in the fifth plague, it showed that right before the sixth plague there was still some livestock who survived.

Now I checked the Biblia Stuttgartensia, the word for livestock in 9:6 is "miqneh" and in 9:20-21 is "miqnehu" (his livestock).

So is this a contradiction ? if not, how the Rabbis explained this contradiction ?


texts:
BS"D
Which yeshivot relocated throughout the 20th century due to war, pogroms, etc.?
For example, I know that The Mir Yeshiva moved to Shanghai in 1941.
Are there any other similar yeshivot?
Do any of them exist today (like in Eretz Yisrael)?
Please provide sources for your answers.


texts: "Milky" chocolate does not have milk as ingredient - implications?

texts:
The hechsher on this chocolate says it is milky but it contains no milk.

How is that possible?

Would it be wrong for me to eat it after a meaty meal and if so why?


texts:
I'm looking for sources around the idea that these days everyone in the world is tumat met – particularly:

the earliest souces reaching this conclusion, and
any sources which explain why we would all be tumat met.

Thanks!


texts: On what halachic grounds can you be compensated for teaching Torah?

texts:
The Tanach says:

Buy truth, but do not sell it. [Proverbs 23:23]

Does that mean that a paid Torah teacher is a sinner?  Am I abetting sin by hiring him?


texts:
What does the Chazon Ish say, on Mishneh Torah   Laws of murder and saving life 4:11? And does what he said on 4:10 apply to 4:11?
4:10 "........apikorsim refers to Jews who deny the Torah and the concept of prophecy.  If there is the possibility, one should kill them with a sword in public view. If that is not possible, one should develop a plan so that one can cause their deaths.  What is implied? If one sees such a person descend to a cistern, and there is a ladder in the cistern, one should take the ladder, and excuse oneself......"
And I understand from How are we supposed to understand Rambam's Rotzeach uShmirat Nefesh 4:10?  that a similar thing is mentioned in Yoreh Deah, and the Chazon Ish says
"Chazon Ish on Yoreh Deah 2:16 gives an explanation why this law is not operative today, namely he says that it applies in a time when divine providence is evident and heretics would know that their actions lead to catastrophes. But in our day, this is not the case, and people would see the killing of heretics as destructive and not constructive, so it should not be practiced. Instead, nowadays he advises that people "attract the masses to Torah through love".   He also adds that there is a proper way to rebuke them which we don't know how to do and thus "one must treat them as transgressors under duress" and that heretics are victims of the "spirit of the times" and likewise they are not necessarily regarded as heretics and sinners."
Now if I look at Mishneh Torah, Hilchot Rotzeach 4:11, (So, the next halacha in the mishneh torah after 4:10 that I mentioned), it says  "With regard to a gentile  with whom we are not at war, a Jewish shepherd of small livestock, and the like, by contrast, we should not try to cause their deaths. It is, however, forbidden to save their lives if their lives are threatened. For example, if such a person fell into the sea, one should not rescue him."
Note- Accurate text of RAMBAM it refers to gentiles not specifically idolators http://www.mechon-mamre.org/i/b504.htm
I'm aware that later major halachic authorities have made clear that it's forbidden to not save a non-jewish life, since it'd lead non-jews to hate Jews.
I'm wondering if 4:10 is brought down in the Shulchan Aruch, such that the Chazon Ish comments on it and if so, what he says.
Does he apply his statement that  "it applies in a time when divine providence is evident and heretics would know that their actions lead to catastrophes." ?
And did he think that divine providence was around at the time of the RAMBAM?


texts:
During the holiday of sukkot, whenever you eat, sleep or do other "living" type activities they must be done within the sukkah. The exception to this rule is that if you are caused pain because of bad weather conditions or mosquitoes you might be exempt (consult your kitzur/shulchan aruch for the sources).

The reason I say "assur" and not simply "exempt" is because you are not allowed to cause yourself tzar on yom tov.

How cold does it have to get for it to become assur to sit in the sukkah during the holiday of sukkot? Can't you always add on more sweaters/coats?


texts: Teshuvah: How to return or going back to one's true nature?

texts:
In the 5th bracha of the Amidah, we request from HaShem "our father" (אבינו), to return us (השיבנו) we mention three kinds of Teshuvah – 1. returning to HaShem, 2.returning to the Torah, and 3. returning in “complete” Teshuvah.
The first two I get, but the understanding of the last kind of Teshuvah I don't get.
Rabbi Mordechai Becher that this kind of Teshuvah is a return to the purity of one’s soul:

אלוקי נשמה שנתת בי טהורה היא, אתה בראתה, אתה יצרתה, אתה נפחתה בי
... "My G-d, the soul you have given me is pure. You created it, You
formed it, You breathed it into me ...":  Teshuvah, literally
translated means “return.” We believe that the soul is intrinsically
pure and began  its sojourn in this world in a state of purity.
Mistakes and wrongdoings are departures from the  essential nature of
the human soul. Therefore when a person has done something wrong, the
process  of teshuvah is really that of going back to his or her true
essence.

So Teshuvah doesn't only mean to return to HaShem and His Torah, but it also means to return, to return to the original state (its pristine core; to one's original nature) we were in.
But how does one achieve this? How does one return to his original self; what does this even mean? And how does this helps a person not to do a sin anymore in the future; wasn't it from this state of being that one sinned in the first place?


texts: Skipping parts of pessukei dezimroh to get to work on time?

texts: Kitzur shulchan aruch states that if a person is afraid of being late to recite shmonei esreh with minyan, it is allowed to skip some parts of the pessukei dezimroh... Does this apply to a person that may be late for his job?


texts: Chazal rationale regarding shaving beard

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How did our Sages come up with the halacha (or rather idea) that using scissors (or appliances that do not cut the root like most electric shavers) does not constitute 'destroying the corner of the beard'?

Leviticus 19:27 states, "You shall not round off the side-growth on your head, or destroy the side-growth of your beard."

I agree with many things in the Oral Torah and with ideas conceived by Chazal but certainly with not all of them. That one idea seems perplexing to me. Maybe some things were simply lost in the English translation of the original Biblical Hebrew which makes it somewhat questionable how one could come up with the idea that getting a close to hairless jaw (safe some stubbles that can't be removed with scissors effectively) is not 'destroying' the beard.


texts: Can one wear their clothing backwards on Purim?

texts:
I've seen many people on Purim who wear their clothing inside out, in the spirit of ונהפוך הוא. Yet the Mechaber writes explicitly (SA OC 2:3):

  ידקדק בחלוקו ללובשו כדרכו שלא יהפוך הפנימי לחוץ

  He should be particular with his cloak to wear it properly, that the inside not be turned outside.

Now, crossdressing may be permissible on Purim, depending on your posek and rationale. I'd imagine turning one's garment inside-out, which is simply a matter of looking respectable (Mishnah Berurah ad. loc.), is a much lesser prohibition and so should be permitted. Nevertheless, are there any sources which explicitly address this one way or another?


texts: Why is it forbidden to eat after the Qorban Pesah?

texts:
The Mishnah (Pesahim 10:8) states (Hebrew, English):

אין מפטירין אחר הפסח אפיקומן
They may not add an afikoman after the Pesach offering.

The commentators (e.g. Bartenura) explain that this is to ensure the taste of the Qorban Pesah remains on one's palate.
Why is it important for the taste of the Qorban Pesah to remain on one's palate?


texts:
This photo shows a pair of Jewish dervishes.  It has been going around the Jewish-oriented pages of the internet and social media lately, and it got me wondering: would this be a problem of following the ways of non-Jews, especially religiously-oriented practices?

Related: May a Jew be a Freemason?


texts: If a person isn't sure he is Jewish, does he have to keep Mitzvot?

texts:
Let's say that a person has a reason to think his mother might be Jewish (there is some evidence, but only a little), and it is likely that the person will never be able to know for sure. In such a case, does he sin if he is Jewish and does not keep Mitzvot?

Is there a precedent or a standard ruling as to what a person like this should do?  Should he convert?  Or do you say that maybe it does not matter because if a person is unaware they do not need to follow the law?

(I am not writing about myself even thought I was in such a situation, as I have already made a decision what to do next. It is because I am curious about my family members.)

The question is not about conversion, it is about being unsure about whether one is a Jew and living like a gentile and if that is wrong.


texts: Why doesn't Chabad differentiate between Ches and Chaf, and Ayin and Aleph?

texts:
The Previous Lubavitcher Rebbe writes that the Shabbos before the great debate in Minsk, the Alter Rebbe served as the chazzan and baal koreh for his minyan. Furthermore, although the Alter Rebbe used Ashkenazi pronunciation, he did differentiate between Ches and Chaf, and Ayin and Aleph, like Sephardim.

Why doesn't Chabad read like this now? Did the most recent Lubavitcher Rebbe's baal koreh read like this?


texts: Why דָּת in Esther but דַּת in kidushin?

texts:
There are two places "דָּת" appears in Tanach in a form that means "the law of": Esther 2:12 and 9:13. In both places it appears as "דָּת" with a kamatz.[1]

Yet, when we marry, according to the ArtScroll sidur, we say "הרי את מקדשת לי בטבעת זו כְּדַת משה וישראל", with a patach. (That's as we might naively have expected from pairs like שֻׁלְחָן ("table", Psalms 78:19) and שֻׁלְחַן ("the table of", Malachi 1:7[1]).)

What gives?

Is ArtScroll simply wrong?
Or is there a grammatical distinction to be made between Esther and the marriage ceremony which affects the vowel to be used in "דת"?
Or did Hebrew change (in this respect) between Esther's time and the composition of that line in the marriage ceremony?
Or what?

1. Possibly of interest, it appears there without a following makaf. I'm not sure what, if anything, the relevance of that fact is.


texts: Is it better to wear wool tzitzis? indicates that it is better Halachically to wear a woolen Beged with woolen Tzitzis. Recently I met a fellow who the entire week wears cotton Tzitzis, yet on Shabbos wears woolen Tzitzis. He indicated that this is mentioned by Poskim (did not remember which ones), yet I have been unable to find a source. Is there a source to wear woolen Tzitzis on Shabbos, more than during the week?


texts: Good Jewish Blogs about the Modern Hebrew language?

texts: Are there any good Jewish Blogs about the Modern Hebrew language?


texts: Why does kaftor vaferach mean "very nice"?

texts:
I have seen sefarim, and heard people giving derashos, use the expression "kaftor vaferach" to mean that an idea works out very nicely, or everything comes out very cleanly.

The words kaftor vaferach are part of the instructions of how to form the menorah (Shemos ch. 25), and they mean "knob and flower."  Why does this phrase mean, essentially, "very nice"?


texts: Why "לא ידענו מה היה לו" if they saw his bier?

texts:
My kid asked:

Ki Sisa 32:1 says that, when Moshe didn't return from Mount Sinai when the people expected him to, they said "this man Moshe who brought us up out of the land of Egypt, we don't know what has become of him". Rashi comments that "this" means that they saw Moshe: specifically, [as Shabas 89 amud 1 makes more explicit,] that the satan showed them Moshe's corpse being borne.

Why, then, did they say "we don't know what has become of him"? They (thought that they) knew what had become of him: he had died.


texts:
Are there any more songs similar in folk dance and style like Hava Nagila?

I'm looking for a song to listen to while studying Torah commentary. All suggestions are open and appreciated.


texts: How was time measured for the purpose of Zmanim before we had accurate clocks like we do today? Was it possible to accurately determine Chatzos (at night) or the different watches of the night? I know the Gemara in Brachos suggests some ways to tell, but these seem to have more of a mystical significance than a physical one or at least I do not understand how someone could accurately determine time based on these at night.


texts: How much time must pass before making a second beracha on the same food?

texts: If you made a beracha on a food or drink item and you took a sampling of it, how much time must pass until the next sampling for you to be required to make an additional beracha?


texts:
In viewing the Shabbat zemirot, I noticed that some were listed for the evening, some for the afternoon, and some for the 3rd meal.

Is there any pattern or characteristic that qualifies a specifc zemer to be sung at one of these meals?

The chazzan in my shul said that in general, night time zemirot should not be sung during the day and vice versa. The only two exceptions he mentioned were Tzur Mishelo and Kah Ribon that were appropriate for any of the 3 meals. I haven't been able to ask him why this is. Is there any halacha or strong minhag that would prohibit a zemer from being sung at the inappropriate meal?


texts: What is the rule regarding a dead person's shomer during a flight?

texts:
A shomer from my local Chevra Kadisha explained to me that a dead body needs to be constantly watched and never left alone until burial. He also explained that about every 20 minutes, they say Tehillim.

With this concept, I am curious as to what occurs when the body is shipped on a flight from U.S. to Israel (or any flight). In my case, I was an onen on the flight, and, of course, the body was handled as cargo and placed in the luggage / cargo area. I wasn't watching the body; if anything, I was asleep most of the flight.

During the loading and unloading process, (well, considering burial was in Israel, perhaps just loading ;-) Gentiles were handling the body (I assume that they can't be Shomrim), so there were no Shomrim at that time.

Does the body actually require constant guarding or are exceptions allowed such as for the circumstances that I described?


texts: Does the messianic age imply heaven and earth will merge into a new plane of existence?

texts:
When I read about the various descriptions regarding the messianic age, I can't help but wonder if the age is one where the earth ceases to exist and instead merges with a divine plane of existence.

The rising of the dead
The amount of Jews living in the State of Israel
The Holy Temple falling from the sky
Animals that were once predatory living in harmony
Knowledge of the Torah being accessible in the minds of all
etc.

There are various ideas which have been discussed regarding the messianic age. Obviously, there is debate regarding these ideas and much of these are up in the air.

I'm simply asking if the Messianic Age is an "end of the world as we know it" kind of situation and less of a revelation. If the events depicted actually came to fruition, the very nature of life on earth would be altered drastically and in a divine fashion. This makes me wonder if the messianic age is a union between heaven and earth (even partially)


texts: What is the source for the tradition that the philtrum is formed by an angel before birth?

texts:
Physiological context: The philtrum is the dip or groove in the middle of the upper lip below the nose (link). It is a feature of most mammals, thought to draw water from the mouth to the nose to keep the nose moist but is vestigial in humans. It is formed around the second month as the parts of the embryo's face grow together and meet there (link).

Anyway, I've heard that it is formed by an angel striking the lip just before a baby is born so it forgets all the Torah it learned in the womb. What is the source for this tradition? The best I found was Nidah 30B (PDF link) (point by point Daf Yomi link) which says, "Once he is born, an angel slaps him on the mouth, and he forgets everything." What is the link between that statement and it forming the philtrum? (I'm sure the chachamim would have seen the feature on stillborn fetuses, non-Jews, and maybe even noticed it on mammals, so it might not even make sense for them to say the angel forms the philtrum. I'm not sure if they do or don't; I'm asking for the source for the part of the tradition that says it changes the face.)


texts: Rambam's 9th principle - "the Torah will not change/be changed", sources and interpretations

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Did Rambam himself elaborate on:

His sources for this principle? Did he derive it from somewhere or it was his own thought?
The principle itself, what it covers, what kind of changes he's talking about, what times does he speak of?

I'm aware that numerous Kabbalic sources (my Rabbi Z"L included) sided with a very different approach about the future of the Torah, so the question is exclusively about Rambam's own sources and views, not general interpretations.


texts: Is there any website available so that i can compare lot of translations on Tanach?

texts:
I would like to know a good website so that i can compare different translations (English) of the Tanach per line/paragraph.

What I'm looking for is a website similar to http://quran.com, where you can compare different translations of the Quran per line/paragraph.

It will be very helpful if you provide me a similar site for the Tanach.


texts: What is one allowed to do during time that one was kavua to learn torah?

texts: Specifically, I was wondering if the mitzvah of kibbud av va'em is docheh setting aside time for learning torah. For example, if one has set aside time for learning torah and a parent asks their child to do a chore, is one obligated/ allowed to pause one's talmud torah to help their parent?


texts: What's the difference between "Tanya" and "Tanu Rabanan"?

texts: The Gemara often introduces a braysa by using the term "Tanu Rabanan" or the term "Tanya". Assuming there is a difference, what is the difference?


texts:
Why is God not mentioned in the opening line of Pirkei Avot?

Moses received the Torah from Sinai and transmitted it to Joshua; Joshua to the Elders; the Elders to the Prophets; and the Prophets transmitted it to the Men of the Great Assembly. [Avot 1:1]

This line establishes the legitimacy of the Jewish tradition.  We have dozens of names for God, but Sinai not one of them. Wouldn't this have been a wonderful occasion to stress Who everything comes from?
The Maharal addressed the issue:

"Moses received the Torah from God" would have implied that God's ability to transmit Torah was limited to Moshe as the receiver, which is not true.
A student learns Torah from a Rav, which creates a bond between them. Saying that Moses received the Torah from God implies this kind of bond, which is not respectful of God. Even though the Torah says in many places "And God spoke to Moses saying...", this doesn't imply the bond of Rav to student.
Emphasizing that Moses received the Torah "from Sinai" shows how integral the place (Sinai) was in this process.
God was speaking "to Himself" and it was Moses' responsibility to receive the Torah. It looked as if Moses was receiving the Torah "from Sinai" since God was not required to interact with him.

Are other explanations available?
My real question is: What would have been LOST by saying that Moses received the Torah from God?


texts: Saying magein avraham versus magein avram

texts: The chazzan is at the end of Avos (first bracha of Shmoneh Esrei) and he says, "...מגן אברם" (without the hei) instead of "...מגן אברהם," (with a hei). Would he be יוצא?


texts:
The Chida has a very unique signature.

What is the significance of this signature (if any)?
Is it in any way related to the seven kabbalistic seals?
Are there other similarly unusual signatures by other prominent talmidei chachamim?


texts: Why did Rabbis stay away from Amei Haaretz?

texts:
The Gemara tells Torah scholars that they should not mix with Amei Haaretz, and shouldn't be around them, eat with them, etc. The reason is that the Torah Scholars would learn from their bad ways.

Yet, nowadays (and for the past few hundred years), most Torah Scholars don't mind hanging around with ignoramuses. The main Heter given is that they want to influence them for the better.

Why didn't the Amoraim want to get more involved in the life of the Am Haaretz for Kiruv purposes? (Especially given the amount of hate that the Amei Haaretz had to the Torah scholars, wouldn't it have been better to be around them to teach them the beauty of the Torah then to avoid them altogether)?


texts: I've moved into a new apartment and need to buy some mezuzot. Looking around, each seller seems to offer a range of options in terms of price. It seems like the way it works is the bigger the klaf, the higher the price, though I'm not sure. Is there any reason to choose one size over the other or to choose a more expensive klaf over a less expensive one? Aside from size, there also seem to be choices to make in terms of shitah, with terms like Ari, etc. Do these characterize issues that make a difference halakhically?