texts:
This is a personal question and I am seeking some guidance. Here is a little bit of background information so that you understand a little of what the situation is.

So both of my parents are Jewish and both have grown up non-observant and their house was also not strict on being observant or not. They moved to the U.S and have lost connection with almost all their Jewishness. My mother was convinced to go to this church and she decided to go and she said she liked it and then my father also started going. Then we all went together because it was the "normal" thing to do, however my mother never really studied it, but my father did and for some reason he studied the Torah more (which is good of course). This continued and when I was 13 or 14 my father started to tell me about his parents and his grandparents on how they were Jewish but never were observant. He studied even more Torah along with the new testament and came to the conclusion that church wasn't for him and that he wanted to be more observant in Torah because it feels right and it feels better. I was just introduced to the idea that I am Jewish and I personally grew up all my life inside a church, but I always had doubts on many things. I started to look into it and once my mother noticed I was getting more interested about Judaism and that I started observing very slow with the "easy" stuff like keeping Kosher and the Shema, she became very angry. And I still do not understand why, but whenever my father and I would have a conversation about Torah, she would intervene and start talking about church (even though she doesn't study, not even the new testament, she just goes to church). But this has been going on for the past 5 years and the more my father and I learn and start to become little more observant, the more she denies her Jewishness. She even recently said that she doesn't believe in any of this (the Torah) and this made me really really upset.
I think it is good to mention that my parents weren't married the Jewish way, and that my father and I are scared to contact local Rabbis because we don't really have solid proof of our Jewishness and that we strayed from Judaism by going to church. Oh and I have two younger siblings and sometimes we try to teach them Torah as well by my mom intervenes by telling them that it doesn't matter and that they can do whatever because its an "old book" and things of these sorts.

So now there is some context, my question is how can I be more observant in an essentially non-religious household. My mother hates it whenever my father and I bring up anything from the Torah. We don't even light Shabbat candles and Pesach is next week and she refuses to throw anything away. It makes me cry and I am very saddened because I truly want to observe all of these things, but is there a point in trying if I can't even fulfill the entire mitzva? What should I do? My father and I have completely left the church and have done Teshuva for this sin, but my mother goes at least once a month now because she doesn't like going by herself, and my father has been trying to show my mother a little more and more of the Torah and remind her of her Jewishness but she doesn't listen to a single word. Is there anything I can do, should I even try to show her Torah or try to get her to do what is right? At least even allow us to fulfill these mitzvot?

Sorry for the long story and questions, but there is just so much going on and it breaks my heart that this is the case.
Thank you very much and may H'Shem bless you!


texts: Inconsistent sifrei Torah for the required number of aliyos

texts:
Different groups (Ashkenazim, Sefaradim, Teimonim) have different traditions for spellings of different words in the Torah.  Practically, while each group writes according to their own mesorah, we consider any of the traditions valid and can use any of them, even for Parshas Zachor.

What about days where the required number of aliyos are read from different Sifrei Torah, like Ch"m Pesach or Rosh Chodesh Chanukah?  Can you read e.g. the first three aliyos from an Ashkenazi Torah and the last one from a Sefaradi Torah?  Or is this a contradiction, since you're definitely not reading the required number of aliyos from a correct Sefer Torah?

What about Shabbos Rosh Chodesh Chanuka, Shekalim, or Hachodesh, where you have exactly one Ashkenazi, one Sefaradi, and one Teimoni Sefer Torah?  Is it required or preferable to add aliyos so that you read 7 from the same Sefer Torah, or does it not matter?  (Or Simchas Torah, but then you're probably adding aliyos anyway.)


texts: Why is Tikun Chatzos said specifically at Chatzos? What's so special about Chatzos?

texts:
The Shulchan Aruch writes in Orach Chaim 1:3

  ראוי לכל ירא שמים שיהא מיצר ודואג על חורבן בית המקדש

  It is fitting for every person who has fear of Heaven to be anguished
  and concerned regarding the destruction of the Temple.

The Mishna Brurah writes on this:

  והמקובלים האריכו מאוד בגודל מעלת קימת חצות כי רבה היא

This is referring to what the world calls Tikun Chatzos.

My question is: Why should a person be anguished concerning the destruction of the Temple specifically at Chatzos? Why is Chatzos special and what makes it special?


texts: What exactly was Adam's "rib" that was used to fashion Eve?

texts:
My question is out of the book of Genesis. The description of the "rib" being taken out
and used to fashion Eve. I was told the word rib in this content from a Rabbi that this
would also have the meaning of a "side chamber" or chamber. It could be read as God took the side chamber out of Adam and made Eve. This side chamber alluded to the reproductive
system that Adam held inside of him. As the scripture say both male and female they were
made.  Is this possible that Adam meaning all mankind had both parts in him from the beginning and God had to put him to sleep to remove this part to enhance and complete the
command to be able to reproduce and be fruitful?


texts: Is Sikhism Compatible with the 7 Laws of Noah

texts:
I am an observant Noahide looking to get married.  Could you please let me know if Sikhism is compatible with the 7 Laws of Noah?

Is there a rabbi you could refer me to for discussing this further?

Warm regards,

DR


texts: Is there a special trope for the very end of the Torah? If so, what is it and what does it sound like?

texts: I am pretty sure that there is a special trope for the very, very end of the Torah. However, I cannot find it. I need to know by tomorrow so please answer! Thanks!


texts:
The book Mesilas Yesharim prescribes a ladder of stages to master.

Must one master each lower stage before moving on to the next one, or can he work on two or more simultaneously?


texts: Kevias Ittim Vs. the General Mitzva of Talmud Torah

texts:
The basic mitzva of learning Torah can be fulfilled minimally with Kerias Shema. This comes from a Gemara in Menachos (99b) which goes through several conflicting interpretations of the verse in Yehoshua which says "והגית בו יומם ולילה"; "and you will/shall contemplate it day and night." The same Gemara records a machlokes about whether it is a mitzva to tell this to the lay people - so they'll feel like they're already worth something and perhaps be motivated to do more; or it is forbidden to tell them - because this knowledge might cause them to be even more lax than they already are. Shach (YD 246:1) rules in accordance with Rava, that it is a mitzva to inform people of this.

There is another Gemara (Shabbos 31a) which discusses things that we will all have to give an accounting for in the future, and one of the things is whether or not we set aside time for learning. In this vein the Tur and Shulchan Aruch rule (OC 155) that one ought to set aside time each day for learning Torah. This is known as kevias ittim.

Question: Is the halacha of kevias ittim an absolute obligation which is separate from one's general obligation to learn each day - the one that is technically fulfilled through the evening and morning kerias shema? Or is the only absolute obligation the general mitzva of talmud torah as it is delineated in Menachos, and the Gemara in Shabbos is simply telling us the proper way to live (a Pirkei Avos/darkei hamussar kind of thing)?

I am leaning toward the latter understanding. Some reasons: 1) If you still have to be kovea ittim then it seems a bit disingenuous for the Gemara to say that one is technically finished with his minimum obligation of talmud torah after the morning and evening kerias shema. 2) If kevias ittim is an absolute obligation then I would assume it has some basis in Tanach. As far as I know the only relevant pasuk is והגית בו יומם ולילה.

What do you think?

(Thanks to Double AA for suggesting I post this.)


texts: What where Kayin and Hevels Sisters names?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is there something special about being born on purim?

texts: Since in Judaism we have a lot of things made by HaShem that have a certain influence on our lives (like the day of the week in which we were born, the month, the hour of the day that we were born on and so on) I would like to know if there are any insights of being born on Purim.


texts:
My question is what sorts of questions should a consumer ask a kashrut organization to determine if he should rely on it?

An example:

Reuven finds some hard candy that is certified by Kosher-Z. The only information Reuven could find is that the agency is headed by R' Shimon, who is an orthodox rabbi.

What would be appropriate questions for Reuven to ask R' Shimon?


texts:
Does anyone know if there is a chart of the Rishonim available? Like a genealogy tree (but for rav/talmid and by region).

If it goes on to Acharonim, even better.

I have one for the Tannoim and Amoroim and find it most useful to remember seniority and schools of thought etc.

Many thanks in advance.


texts: BBava Batra 124b, for instance, has Rav Nahman quoting "the remaining books of Debei Rav." How many were there? What were they exactly? If they contained written halachot, why were they allowed? (Assuming that it doesn't just mean the Sifra/Sifrei as we have them.) Articles references/modern sefarim would also be welcome.


texts: Midrash from עין יעקב that is not found in ש"ס. What is its status?

texts:
Various articles cite to this section from עין יעקב

בן זומא אומר: מצינו פסוק כולל יותר והוא 'שמע ישראל'. בן ננס אומר מצינו פסוק כולל יותר והוא 'ואהבת לרעך כמוך'. שמעון בן פזי אומר: מצינו פסוק כולל יותר והוא 'את הכבש האחד תעשה בבקר ואת הכבש השני תעשה בין הערביים'. עמד רבי פלוני ואמר: הלכה כבן פזי, דכתיב: 'ככל אשר אני מראה אותך את תבנית המשכן"

However, one of the article authors mentions that he did not actually find this Midrash in the Gemara:
"לא מצאתיהו בכל שיתא סדרי (היינו בכל התלמוד) וזה נסח
https://www.biu.ac.il/JH/Parasha/pinchas/araq.html

Does this midrash have much authority if it seems to have no Talmudic basis?


texts:
The Gemara in Eiruvin 54b says:

באהבתה תשגה תמיד כגון רבי (אליעזר) בן פדת אמרו עליו על רבי (אליעזר) שהיה יושב ועוסק בתורה בשוק התחתון של ציפורי וסדינו מוטל בשוק העליון של ציפורי (תניא) א''ר יצחק בן אלעזר פעם אחת בא אדם ליטלו ומצא בו שרף

Soncino Translation:

With her love wilt thou be ravished always, as was the case with R. Eleazar4 b. Pedath, for instance. It was said of K. Eleazar that he sat and studied Torah in the lower market of Sepphoris while his linen cloak lay in the upper market of the town. R. Isaac b. Eleazar related: A man once came to take it and found a venomous serpent in it.

Rashi says:

באהבתה תשגה תמיד. בשביל אהבתה תעשה עצמך שוגה ופתי להניח עסקיך ולרוץ לדבר הלכה:

I would like to know what the difference would be betwen what Rashi did say (Ta'aseh) as opposed to if he said "bishvil ahavasah assei atzmecha etc. "

My motivation for asking this question is: either I will learn something about grammar and/or I will learn something about Rashi's intention by contrasting a similar wording of the same idea with a slight variation. Whether the inference resulting from the variance was part of what Rashi had in mind could end up being debatable (diyuk eino muchrach).

Additionally I do not feel the need to provide why I think any alternative would be better in order to ask this question (contrary to what some people wrote in the comments) since my question is a standard question to be asked on Rashi when applicable. This is clear from the sefer Darchei HaTalmud by Rav Yitzchak Kanpanton (1360–1463) (Wikipedia ) who writes "At the beginning of your inquiry into the Commentators on the Talmud... And after you know the intention of his words and his explanation, be exacting and see what is the opposite and alternative...

You can see this paragraph here: Darchei HaTalmud Siman 1


texts: Explain details of Creation of the Sun and the Moon

texts:
Regarding the purposes of the sun and the moon, Breishit 1:18 says (my translation):

  "To rule during the day and the night, and to separate between the light and the darkness. G-d saw that it was good."

There are a few things puzzling me in this verse:

1 - The moon is visible during the day as well as the night. If so, doesn't it "rule" during the day as well as the night? However, the sun is not visible at night. So, what does the word "AND" in the beginning of the verse, where it says, "To rule during the day and the night mean regarding the sun? Or, is this to be translated differently and it does not apply to both the sun and the moon?

2 - Aren't light and darkness opposites? The verse implies that the moon would be used to separate between light and darkness. But, if the moon is providing light at night, then there is no more darkness. So, where is the distinction, or how is the moon being used to make any type of separation?


texts: Mikva fees seem high relative to swimming pool fees (iun the USA).  For example, two local swimming pools near me charge under $10 while the mikvaot charge $20-$30+.  What factors do or should go into the setting of mikva fees? For example, are mikvaot expected to make a profit, break even, or be a community service?  If break even, what are the ongoing and upkeep expenses for a mikva?


texts: I'm learning Hilchos Mikvahos (YD 201). I'm learning Tur, Bais Yosaf, Shulchan Aruch with the Nosa Kalim. Does anybody know of any good sefarim on mikvoas.


texts: Dearth of material in Taharas HaBayis on calculating Vesstos

texts:
The sefer Taharas HaBayis is R' Ovadia Yosef's comprehensive compendium on hilchos Niddah.  It is 3 volumes, with a lot to say about everything, as one would expect from R' Ovadia.

However, there is a serious dearth of material regarding the calculation of vestos.  The index in the back has no entries for maseches Niddah 62a - 64b (the primary location of these topics), and a mere 4 or 5 entries for Yoreh De'ah Siman 189, the primary siman in Shulchan Aruch discussing this topic.

Is there any reason that R' Ovadia has such a lack of content on these topics?  Does he discuss anywhere why he would direct less attention to it?

(For comparison, Badei HaShulchan has 356 se'ifim and 382 tziyunim, aside from his more in-depth biurim, on Siman 189.)


texts: Going out of their way to look for דם בתולים the second time

texts: I know the p'sak of the Aruch HaShulchan, that you must check the sheets after the 2nd/3rd time a newly-married couple are intimate. I heard that there is a more lenient opinion that you don't even have to check the sheets at all. Where is the source for such an opinion (I heard maybe it was something Rav Moshe Feinstein said) and what is the explanation with regards to such a leniency?


texts: Why do we not use oil for the havdalah candle?

texts: Generally it seems to be perferable (mehudar) to use an oil based candle for mitzvot. Why doesn't anyone use an oil based candle for havdalah?


texts: What will happen to most of the text of our prayers once the next Temple is built?

texts:
King Solomon, who built the 1st Temple, said during its inauguration, (I Kings 8:30):

  וְשָׁ֨מַעְתָּ֜ אֶל־תְּחִנַּ֤ת עַבְדְּךָ֙ וְעַמְּךָ֣ יִשְׂרָאֵ֔ל
  אֲשֶׁ֥ר יִֽתְפַּֽלְל֖וּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וְ֠אַתָּה תִּשְׁמַ֞ע
  אֶל־מְק֤וֹם שִׁבְתְּךָ֙ אֶל־הַשָּׁמַ֔יִם וְשָׁמַעְתָּ֖ וְסָלָֽחְתָּ׃

(My modifications to Sefaria)

  And you shall listen to the supplication of your servant, and your
  people Israel, when they shall pray toward this place; and you shall
  hear in your  dwelling-place in the sky; and when you hear, you shall
  forgive.

From here, we see that sacrifices did not totally abolish prayers in the Temple, but prayers were done in the Temple in addition to sacrifices.

I'm assuming that when the 3rd Temple will be built, soon, prayers will resume in the temple.

My question is, would any of our current prayers be recited during this period, for those who do not attend the Temple, or for those prayers said in the Temple itself?

Is it correct to assume, particularly that current prayers that we recite that make references to the destroyed temple, such as the "Retze" - the 1st of the last 3 prayers at the end of the Amidah, which deals with restoring the service to the Temple, would be deleted?


texts: Where is exactly is שָֽׁם in the pasuk גַּם־בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם (Devarim 1:37)

texts:
In Devarim 1:37, Moshe tells us that

גַּם־בִּי֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּגְלַלְכֶ֖ם לֵאמֹ֑ר גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁם
Because of you the LORD was incensed with me too, and He said: You shall not enter it either.

The only problem is that Eretz Yisrael (and every land in general) is nikaiva (feminine) so the Torah should have said גַּם־אַתָּ֖ה לֹא־תָבֹ֥א שָֽׁמָּה

Is Moshe saying that he can't enter Eretz Yisrael or someplace else
(ex: another land, one specific part of Eretz Yisrael?

If he IS saying that he can't enter Eretz Yisrael, why does he refer
to the land in zachar (masculine) and not nikaiva?

If he ISN'T saying that he can't enter Eretz Yisrael, then to where
is he referring?

Based on the comments of DonielF, I am also wondering if anyone knows why referring to Moshe it says שם and why in the next pasuk referring to Yehoshua, the Torah uses the word
שמה?


texts:
Nusach Maharitz is the nusach used by Dushinsky Chassidim, and it blends elements from Nusach Ashkenaz and Nusach Sefard almost equally, according to this Wikipedia article regarding N''S.

I am interested in obtaining such a siddur. Does anyone know where one could purchase one? (Online, of course.)

Also, in least priority, what is the history behind this nusach, and how close to N"A is it?


texts: Why do we give tzedakah money to someone to pass along in Israel?

texts:
Reuven is planning a trip to Israel.  Shimon, knowing this, gives Reuven money for tzedakah with the expectation that Reuven will distribute it when he gets to Israel.  Reuven and Shimon both regularly support Israeli institutions.

Why do we do this?  Is there some extra benefit to Reuven because he is participating in Shimon's mitzvah?  Does Shimon benefit because Reuven might choose a recipient that Shimon hasn't previously supported?  Is there particular value to cash donations (versus the checks Reuven and Shimon use for their other tzedakah)?


texts: What is the Heter for the prevalent Clothing among Women?

texts:
The Eida HaChareidis1 paskened (and R' Wosner agreed) in accordance with the Mishna Berura2, who requires women to go in public places only when wearing redid (a head-covering wrapping the entire body like men wear a  talis3) concealing the triangular space between head and shoulders, and the split between arms and torso. This applies even today.4

According to R' Moshe Feinstein5 a woman may select any posek she wants, even if her husband is a posek. Indeed, no wife of any of these poskim followed their husband's psak. It is also the prevalent custom not to follow this, although some do.6

Which poskim would they be following?7

1. Written kol koreh by R' Weiss with R' Fisher, R' Rabinowitz,  R' Halberstam, R' Bernsdorfer, and R' Ulman.
2. Biur Halacha on Siman 75: Veda shekol ze (...) le kula alma (...) overes al das yehudis...
3. Rambam Hilchos Ishus Perek 13 & 24, Shulchan Oruch Even HaEzer Siman 73.
4. Diyuk in Rambam ibid. shenohagu bnos yisroel and not shenohagin i.e. it doesn't change according to current custom.
5. Written by R' Leib Tropper in the name of R' Feinstein's son.
6. At least in Bet Shemesh, Jerusalem, Kiryas Joel, London, Monsey, and Montreal. E.g. one of the two Shomer Emunim Rebbetzins, and R' Shlomo Brevda's daughter-in-law.
7. It would seem that they would be either later than the Mishna Berura, or that he did not know (or consider) them.


texts: When should one change one's Minhag with one's Makom (and when should one not)?

texts:
I know there are conflicting views on certain issues relating to following a local custom vs. one's family custom. However, what are the general concepts that are applied in determining the Halachah?

It should seem that the straightforward Halachah is that if someone moves to a new location that has a different Minhag than the Minhag with which one was raised, one automatically needs to conform. Yet, in matters ranging from Tefillah to public mourning to Yom Tov Sheini (in or out of Israel), there are conflicting practices within the same community.

What are the rules - or maybe the circumstances - that need to be weighed?

Some variables that might need to be considered (or might not, I don't know):

Visiting students (which can be subdivided into short-term, medium-term, and long-term, and can further be subdivided into other categories)
Official-ness of local Minhag
Majority observance of local Minhag (or not)
Type of Minhag


texts: Can the below procedure serve as an Agunah escape clause?

texts:
If one marries Mr. X under the assumption that he is a tzaddik (or rich or smart etc), but he is really a rasha,that marriage was done under a false understanding and is not valid and does not need a get to dissolve because it is nothing.

I, with two kosher witnesses in tow and a video camera approach the bride before the ketuba signing and ask the following:
"You think your Fiance is a tzaddik and a desirable husband, but if he were the sort of person to refuse to grant a get when asked, would you not want to marry him?"

If she answers that she would not want to marry him if that were the case, and several years later the husband turns out to be a get refuser, is my evidence sufficient to demonstrate that the marriage was done under a false understanding? If not, what additional rigors are needed?

Apparently R'Moshe Feinstein ruled that these 3 conditions must be met to annul a marriage. The potential issue is that "being the sort of person to..." doesn't count as a preexisting condition (2).

(1) The woman must discover a serious defect present in her husband after they are married.

(2) That defect must have been present in the husband at the time of the marriage.

(3) The woman must have been unaware of the defect at the time of marriage


texts: "And it was evening, and it was morning, *one* day"?

texts:
Gen. 1:5:

  וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד

  And it was evening, and it was morning, one day

Gen. 1:8:

  וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי

  and it was evening, and it was morning, a second day.

Why would the Torah write "יום אחד" (a cardinal number, instead of an ordinal number, h/t Danno) for the first day?
Why shouldn't that reason apply to the second (and subsequent) days?


texts: Using material not part of the 4 species to tie together the four species

texts: I forgot how we pasken do we say it's just mehudar to use "mino" or is it a chiyuv? the picture explains it all.


texts: How is it possible to have machlokot in very basic issues of the halacha

texts:
The orthodox world view assumes that the whole torah came from the mountain of sinai and is transferred from generation to generation.

When there is a machloket this is because either:

The situation is a new situation (electricity on shabbat)
This halacha is rare and was forgotten (erev pesach which falls on shabbat, is it permissible to slaughter the korban pesach?)

I am learning in the last years halacha and i come to machlokos on very basic cases.

I will name a couple of examples:

Tefilin: Machloket Rabenu tam or Rashi
Shkia: Machloket Rabenu tam and geonim
Waiting between eating meat and milk (derabanan): We have here at least 3 shitot. 1) Just clean your mouth and hand finish your seuda and start another one. 2) tosafot Wait 1 hour 3) Rambam Wait 6 hours (normal or zmaniot)

All of these are examples of halachot which happens every day and are not new situations?

Why do we have machlokot in these issues?


texts: Usually after Hallel the Chazan says Kadish Shaleim, however on Chanuka (not the Rosh Chodesh days, or Shabbos day) we say only Chatzi Kaddish, since there is no Musaf later. If a Chazzon said in error Kadish Shaleim should the Chazzon say Kaddish Shaleim again after Ashrei/Uva L'Tzion as usual or should there be some change in that Kaddish? (sources)


texts: Should I wear tefillin during Chol HaMoed?

texts:
If I don't have a known family minhag regarding this, how should I decide whether to wear tefillin during Chol HaMoed?  Which communities generally follow each option, and what are the reasons behind each?

Also, does it make a difference if I am in Israel (either for a visit or permanently)?  I hear that in Israel as a whole there is a pervasive and strong disposition not to wear tefillin during Chol Hamoed.  And if I am supposed to wear tefillin, what would I do on 2nd day on Yom Tov if I am visiting Israel?


texts: May one play music for a baby during the Omer?

texts: 2-year-olds love to listen to recorded nursery rhymes. Are there any sources discussing playing nursery rhymes that include background music during the omer?


texts: I remember reading that, in the Sanhedrin, the most junior rabbis were encouraged to speak first, so that they would not be swayed or intimidated by the more senior ones.  Is this true and what is the source?


texts: If a Gett is given on condition the husband does not return what is considered "returning"?

texts:
Apologies if this is answered simply elsewhere -- I haven't studied the laws of Gittin, but this question doesn't seem to be addressed in the connected mishna in Gittin 76a.

In Ketuvot, 2b, the text establishes a case -- If a man gives his wife a Gett (divorce) which only becomes valid if he does not "return" within 30 days and then, on day 30, he is stuck on the other side of a river from where they live, the Gett becomes valid. People clearly can see him and hear him from across the river  (the text indicates that he, from his side "said to them Look, I have come!" and there is no response that "they can't hear him.")

So what constitutes fully returning? If he crossed the river but stayed on the river bank? Does he have to reach a specific location, or just the city limits? (the earlier formulation was "i have come" which is not the same as "returned" but this distinction isn't explored here as location isn't spoken of)


texts: English version of Me'am Lo'ez on the internet

texts: Rabbi Yehoshua Zitron suggested that I study Me'am Lo'ez as a beginner.  Is there a version of Midrash Me'am Lo'ez on the internet in English?


texts: Source for ability to speak before Neshama

texts:
I've always understand conventional Jewish belief is that there are different aspects to the soul, and each one provides different abilities. The נפש is common to all living creatures and it is the source of life. The נשמה is unique to humans, and it's what provides שכל/intelligence as well as the ability to speak (some refer to this as the רוח specifically). What that means then is before Man received the נשמה, there was no ability to speak. Sources which show this are as follows:

The beginning of Bereishis describes the creation of Adam

  בראשית ב:ז

  וייצר יקוק אלקים את האדם מן האדמה ויפח באפיו נשמת חיים, ויהי האדם לנפש חיה

  And G-d formed man from the earth, and blew into his nostrils a נשמה of life, and man became a living being

Targum Onkelos translates the last half of the verse as

  ונפח באנפוהי נשמתא דחיי והות באדם לרוח ממללא

  And He blew into his nostrils a נשמה of life, and there was in man a talking spirit

Meaning, Man after receiving the נשמה became able to speak.

The Ramban on this verse comments similarly:

  י...'וייצר יקוק אלקים את האדם' יצירת תנועה...ואחרי שיצרו בהרגשה, 'נפח
  באפיו נשמת חיים' מפי עליון, להוסיף הנפש הזאת על היצירה הנזכרת, ויהי
  האדם כולו לנפש חיה, כי בנשמה הזאת ישכיל וידבר

  'And G-d formed man', the formation of the ability to move. And after he formed him with this ability, 'He blew into his nostrils a נשמה of life' from the mouth of the Upper One. This נפש was to increase on the formation previously mentioned. And man became entirely a living being, because with this נשמה he became intelligent and could speak

However, I believe contrary to this is what Rav Dessler writes in מכתב מאליהו חלק א pp. 72

  י...כבר היה אדם טרם שנופחה בו נשמתו...ונפשו גדולה מנפשות שאר הברואים, משכלת
  היא בחכמה, פירוש שיש לו גם שכל וגם כח הדיבור וההסבר מה שאין כן בשאר
  בעלי חיים. ואחר כך שם בו הקדוש ברוך הוא אל הנשמה הקדושה, היינו כח
  קדושה עליונה.

  ...Man existed before the נשמה was blown into him...[Man's] נפש is greater than the נפשות of other creatures, for it is intelligent with wisdom. Meaning, it has both intellect and the ability to speak and to explain. This is not true for other creatures. Afterwards, The Holy One, Blessed is He, placed in [Man] the Holy נשמה, meaning the upper holiness.

Is there a source for what Rav Dessler is saying? It's not what he's focusing on and says it as if it's something that doesn't need explanation. But it is contrary to the sources I'm familiar with.


texts: Why do some people say לאל עורך דין during Musaph on the 2nd day of Rosh Hashanna?

texts:
Art Scroll and a few other Machzorim (Nusach Ashkenaz) have a notation for the piyut לאל עורך דין on the 2nd day of Rosh Hashanna. They place in it both Shacharit with a notation saying that some congregations recite this during Musaph, instead.

I have attended shuls where I have seen both done - some do in Shacharit, others in Musaph.

What is this debate based on and why is this debate only on the 2nd day but on the first day, it seems that everyone does it during Shacharit?


texts: Settling debt with a credit card company

texts: Is it Halachically sound to settle debt for less than owed with a credit card company?


texts:
Why do we not say Hallel on Purim?
Why do we not say Hallel on Purim?


texts:
I asked here about someone who changed his minhagim and the obligations of his descendants. My great-grandfather's grandfather, was the rebbe of the town of Czyczkow, near Chojnice (Choynitz, Cheunitz) and Radún (also spelled Radin or Raden in some non-Polish sources) in northern Poland.* Does anyone know anything about this chassidus or resources which I could consult?

*My great-grandfather was named Yosef b' Mordechai, presumably after R' Yoshke of Czyczkow, his grandfather.


texts: May a Kohen (that is, a member of the priestly clan, who are prohibited by the Torah from exposing themselves to dead bodies) ride on a train that passes over, through, or under a cemetery? May he ride a train that has traversed one?


texts: Why isn't having a masechet with the name as the seder a concern in Taharot?

texts:
Kehati's introduction to Moed Katan says that it is not called Moed so as not to cause confusion, as the seder has the same name. However, this doesn't seem to be a concern for masechet Taharot in seder Taharot.

Why not?


texts: Why does Rashi in fifth reading of Shmini change from the source?

texts:
Regarding Moshe's response to Aharon at the end of the fifth reading of Shmini, Rashi writes that Moshe's response to Aharon (who said if we heard the leniency of eating the one time only sacrifices in mourning we shouldn't be lenient with the sacrifices of the later generations) that Moshe "wasn't embarrassed" to say "I have not heard" the law.
However, in Rashi's source, it says explicitly that Moshe "wasn't embarrassed" to say "I've heard it, but I forgot"
It would seem according to Rashi, Moshe never forgot any law, while according to the source, it says Moshe did forget
Why is there a difference between Rashi and his source?
Source: https://www.chabad.org/dailystudy/torahreading.asp?tdate=4/8/2021
20Moses heard [this], and it pleased him.       כוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּיטַ֖ב בְּעֵינָֽיו:
and it pleased him: [Moses] admitted [that Aaron was correct,] and was not ashamed, [for he could have covered up by] saying, “I have not heard [of this law.” Rather, Moses frankly said to Aaron, “You are right! I did hear that an אוֹנֵן must not eat from sacrifices that will be offered in future generations, but I forgot!”]. — [Torath Kohanim 10:60; Zev. 101a]
וייטב בעיניו: הודה ולא בוש לומר לא שמעתי:
{In the English here, as well as several other chumashim, they add Rashi's source of "I have heard but I forgot" after the actual words of Rashi, to try to resolve the contradiction, but it would still seem that according to Rashi's actual words, he holds differently}


texts: Are there any specific laws and consequences for claiming to be God?

texts: Is there a specific command to not equate yourself to God?  For instance, someone says, "I am God."  This someone is a believer and a member of the Jewish faith, not an unbeliever.  I'm curious if Moses addressed this at all.


texts:
I once read a quote that said, "Learning Torah atones for all sins."

Does anyone know where this Menachos, Kesubos or Eruvin?


texts: Is there such a thing as dispassionate p'sak?

texts:
(Inspired by P'sak halacha by AI?)

Much is made of the need for poskim to be well-experienced people who have been involved in a number and variety of Jewish legal situations commensurate with their reliability in a given realm. This experience serves their ability to relate to, intuit about, and inform the individual needs of the asker. Could it be possible for a well-qualified posek, in possession of these qualities, to forgo them for a good reason? Or would that invalidate the individualized p'sak?

For example, in the case (See linked answers.) where Rav Moshe is presented similar chickens by different women and decides differently for each of them based on his correct assessment of the facts, imagine that the woman whose chicken he allowed had come back in and declared "Individual proclivities aside, what should I really do with this chicken? Whatever you say I will accept wholeheartedly and follow with no hesitation or resentment."? Clearly we would not say that the original p'sak was wrong because there is simply more information now than there was before. Is there an intellectually and spiritually honest way that a sho'el who would be given a certain answer based on personal sensitivities and the like could opt to ignore those sensitivities and instead get the complete, true, and valid - but general - answer that a general treatment of his halacha would yield?

As a corollary, could a person be a type of person who always wanted and asked for the latter type of p'sak?


texts: Is the blessing after food determined by the blessing before it?

texts:
Someone takes a cup containing just the amount of wine for which he must make a blessing after drinking it.

He then dilutes the wine with water such that the blessing is no longer “borei pri hagofen” but rather “shehakol”. See here, question 29 for the amount of dilution required.

He then drinks the mixture so that he has drunk the amount of wine within the time needed to necessitate an after-blessing.

What blessing does he make? “Al hagefen” or “Borei nefoshos  rabos”?

Considerations:

He has had the nutritional benefit of the wine but it was not “wine”
when he ingested it.
He did ingest it in the normal fashion; it was not introduced, for
example, intravenously.


texts: Would it be mutar to be implanted with a microchip and leave it in over shabbos?

texts:
A few years ago a swedish company started implanting employees with rice-sized microchips in the backs of their hands. An american company followed suit. the chips can open doors, grant access to work computers, be used to buy snacks at the company vending machine, and share some data. In Sweden they have also been used to buy train ticket and serve as gym membership cards. In the future they may serve as credit cards as well.

If one is implanted with such a device, would there be an issue in leaving it in over shabbos? I would think not since it requires interacting with something else which is muktzeh (and not things you ordinarily would come in contact with on shabbos) in order to activate it.


texts: Saying Misod and Reshut (introduction) for piyutim, then skipping them

texts:
I have seen that many yeshivos (and recently, even some shuls) often say just Misod and the Reshus on Rosh Hashanah and Yom Kippur, and then skip the actual piyutim they are meant to introduce!
This is even more evident in Musaf where they say Misod and go directly to Zachreinu L'Chaim. But it's clear that Misod is there because we are introducing piyutim in the first brachos (as is the case with other yotzros on yom tov and daled parshios).  And therefore, on the second day of RH in Musaf, there is no Misod, even though we still say Unesaneh Tokef.

Question 1 - Does anyone know of any rationale for such a practice?  (I understand that the goal is to save time in order to say other parts of the davening more slowly, but saying the first three piyutim (the ones that follow Misod) does not really add more than 2-3 minutes, (and they add so much to the davening.)

Question 2 - If they really need to skip parts of the davening, why not say less stanzas in Melech Elyon, and not lose out on the beautiful piyutim that connect the brachos that we just had a whole long Reshus ("Yereisi biftzosi" on first day) to introduce them?

Question 3 - And if they specifically don't want to say these piyutim, why say Misod and the Reshus at all?


texts: Does the notion of Timtum Halev -- dulling of the heart (spirutal damage) which Rabbeniu Bachaye explains in Vayikra 11:43 -- apply when the non kosher food was put in one's body without doing it b'derech achila (e.g. through a tube)? Sources please.


texts: PTIJ: Which sea is honored more than all the other seas?

texts:
The standard Sabbath song is:

יום זה מכובד מכל ימים
This sea is more honorable than all other seas.

Which sea does this refer to; and what exactly brings it special honor?

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


texts: Devarim 15:7 cautions us not to withhold help to others because of the approach of the shmittah year. However, the help we would expect to give would be charity and thus would not be repaid. If tzeddakah is actually a gift, why would anyone not give it in the 6th year because of shmittah? There should be no expectation of repayment that would be nullified by shmittah. Rashi in pasuk 8 (vha'avet ta'avitenu) confirms that the initial offer we should make should be a gift and only turn it to a loan if the recipient won't accept a gift. So why would the shmittah year discourage tzeddakah?


texts:
Say there is a Jewish Jedi involved in Kiruv work. Is it permissible for such a person to use a Jedi mind trick to convince a non observant Jew to be shomer Shabbos, keep kosher, etc.?

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


texts:
Are there any halachic or kabbalistic reasons to forbid (or avoid) trimming or shaving one's moustache?

I am defining "shaving" as cutting until there is no visible hair remaining, and "trimming" as leaving visible hair.

Please do not answer with reasons permitting; I am aware that they exist, but this question is not about them.

(Hopefully, I've removed all ambiguity from the question.)


texts: Are Jewish Court Rulings subject to appeal?

texts: Is there such a thing as an appeal in Jewish law, or are rulings issued by Jewish courts absolutely final?


texts: PTIJ: Haman was Basar b’Chalav, so how could we eat him?

texts:
Esther 3:5 says, “וימלא המן חמה” Haman was filled with butter. This would presumably make his flesh basar b’chalav, but Shemos 16:35 clearly says “ובני ישראל אכלו את־המן” the Children of Israel ate Haman; how was this allowed?

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


texts: Why didn't Yaakov rebuke his sons when he found out what they really did to Yosef?

texts:
Yaakov had previously reacted by rebuking the actions of Shimon and Levi when they destroyed Schem (Bereishit 34:30):

  וַיֹּאמֶר יַעֲקֹב אֶל-שִׁמְעוֹן וְאֶל-לֵוִי, עֲכַרְתֶּם אֹתִי, לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ, בַּכְּנַעֲנִי וּבַפְּרִזִּי; וַאֲנִי, מְתֵי מִסְפָּר, וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי, וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי.

...and later in VaYechi, Yaakov negatively references the behaviour of Shimon and Levi in the blessings (Bereishit 49:5):

  ה שִׁמְעוֹן וְלֵוִי, אַחִים--כְּלֵי חָמָס, מְכֵרֹתֵיהֶם.  ו בְּסֹדָם אַל-תָּבֹא נַפְשִׁי, בִּקְהָלָם אַל-תֵּחַד כְּבֹדִי:  כִּי בְאַפָּם הָרְגוּ אִישׁ, וּבִרְצֹנָם עִקְּרוּ-שׁוֹר.  ז אָרוּר אַפָּם כִּי עָז, וְעֶבְרָתָם כִּי קָשָׁתָה; אֲחַלְּקֵם בְּיַעֲקֹב, וַאֲפִיצֵם בְּיִשְׂרָאֵל.

Even Yosef when he had told his dreams to his family, Yaakov retorts to Yosef rhetorically "me, your mother and brothers are going to prostrate ourselves to you?" (Bereish 37:20):

  וַיְסַפֵּר אֶל-אָבִיו, וְאֶל-אֶחָיו, וַיִּגְעַר-בּוֹ אָבִיו, וַיֹּאמֶר לוֹ מָה הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתָּ:  הֲבוֹא נָבוֹא, אֲנִי וְאִמְּךָ וְאַחֶיךָ, לְהִשְׁתַּחֲו‍ֹת לְךָ, אָרְצָה.

Why then doesn't Yaakov at least challenge his sons for lying to him about the whereabouts of Yosef, which had caused him so much anguish? His reaction seems disproportionately passive. (Bereishit 45):

  כו וַיַּגִּדוּ לוֹ לֵאמֹר, עוֹד יוֹסֵף חַי, וְכִי-הוּא מֹשֵׁל, בְּכָל-אֶרֶץ מִצְרָיִם; וַיָּפָג לִבּוֹ, כִּי לֹא-הֶאֱמִין לָהֶם.  כז וַיְדַבְּרוּ אֵלָיו, אֵת כָּל-דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם, וַיַּרְא אֶת-הָעֲגָלוֹת, אֲשֶׁר-שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ; וַתְּחִי, רוּחַ יַעֲקֹב אֲבִיהֶם.  כח וַיֹּאמֶר, יִשְׂרָאֵל, רַב עוֹד-יוֹסֵף בְּנִי, חָי; אֵלְכָה וְאֶרְאֶנּוּ, בְּטֶרֶם אָמוּת.

One may say that he was caught in the moment and was so happy of the good news that he didn't rebuke his sons. But this is difficult, since we never hear a word of rebuke even at a later stage. If one were to say that Yaakov saw the hand of God despite their negative actions, and it was a blessing; you could say that about any bad thing that happens i.e. Hashem has a plan which comes to pass through negative things in any case. But this doesn't mean that we are 'ok with' those bad things, or poor decisions.


texts: On Deuteronomy 28:23, Rashi says copper is "mazi'a". What does this mean?

texts:
I have this question on Rashi every year in Ki Savo. Deuteronomy 28:23 says: "And the heavens above your head will be like copper and the earth that is beneath you, iron."
Rashi says that the heavens will be “mazi’in” as copper is “mazi’a” and as a result there will not be destruction (avadon) through dryness (chorev) in the world (my translation). What does Rashi mean? How is copper “mazi’a” in a way that iron is not?


texts:
My local shul in Johannesburg, South Africa is traditional with very few Yeshivah-background or even Shabbat-keeping members. They daven so fast I simply cannot keep up. Even if I skip most of Pesukei D'zimrah in order to say Yishtabach with the Shaliach Tzibur I am left a page behind by the time he starts the Amidah.

I am needed to support the minyan so I won't casually go somewhere else. How would you suggest I mitigate the speedy davening (so fast I question they are pronouncing the words) but still join my tefilah with the tzibur?


texts: What's the source for the phrase in Krias Shema al HaMitah: : ...בְּשֵׁם יְיָ אֱלֹקֵי יִשְׂרָאֵל and to recite it 3x?

texts:
What's the source for the actual phrase that is cited in Krias Shema al HaMitah: בְּשֵׁם יְיָ אֱלֹקֵי יִשְׂרָאֵל: מִימִינִי מִיכָאֵל וּמִשְּׂמֹאלִי גַבְרִיאֵל וּמִלְּפָנַי אוּרִיאֵל וּמֵאֲחוֹרַי רְפָאֵל וְעַל רֹאשִׁי שְׁכִינַת אֵל? And where is the source for the minhag to recite it 3x?

The concept of these angels and how they are situated is brought in Bamidbar Rabah 2, Pirkei D'Rebbi Eliezer 4, and other Midrashim; however, the actual phrase which is printed in every Siddur (ashkenaz) seems to appear from nowhere. I can't find any mention of even reciting this phrase in the poskim either (ie Tur, Mishnah Berurah, Chayei Adam, Levush, etc).


texts:
I'm looking for an english translation of commentary on deut. (18, 22) by Ramban. Where is it possible to find it?
Thank you


texts:
Is there a requirement to have a meal on the night of Meggilah reading?
If not, why is there a custom to eat one?
Is one required to drink even at night?


texts: Do those who do become religious after a divorce need to cover their hair (women) or wear a tallis (men)?

texts:
A reason that I propose for why divorced women continue to cover their hair and divorced men continue to wear a tallis (a phenomenon whose existence I vouch for) is that taking on a mitzvah (with the intention to keep it going) is seen as making a vow(1), and so we do not roll back that action. In general, it seems there is a Jewish philosophy that observance may be increased, but never decreased(2).

In modesty this reason is obvious to me: something that becomes ervah cannot later become not-ervah. So we do not roll back our increases in modesty in particular.

My question is this: if a woman becomes a baalat teshuva after being divorced, must she cover her hair (as she never did before)? If a man becomes a baal teshuva after being divorced, must he wear a tallis (as he never did before)? If so, how does that square with my assumptions above?

(1)
Source: A text I have seen used by some for Hataras Nedarim on Erev Rosh Hashana includes as a vow to be annulled:

"...אוֹ  אֵיזֶה דָבָר טוֹב שֶׁנָהַגְתִּי שָׁלשׁ פְּעָמִים וְלֹא הִתְנֵיתִי שֶׁיְהֵא בְּלִי נֶדֶר..."

I posit that this applies even to obligatory acts.

(2)
As my source, consider these quotations of text:
"The Talmud in Tractate Shabbat relates that the academy of Hillel advocates lighting the candles as we know today, in ascending order. The academy of Shamai disagreed and argued that we light the Chanukah candles starting with eight candles on the first night, then seven candles on the second night. This method continues in descending order, so each night has one less candle than the preceding night.
“Each viewpoint has either a model from the Torah or a logical argument to support their opinion.” Beit Hillel applies “a general rule that is followed in many areas of Torah: “One increases in matters of holiness, and does not diminish” “Maalin Ba’Kodesh ve’ayn Moridin.”

Halacha follows Beit Hillel, and this is why we light increased candles every day.


texts: Why do we read from Yechezekel on Shavuos and Yeshayahu on Parshas Yisro?

texts:
There are two times that we read about the giving of the Torah: When we read Yisro and on Shavuos.

On both days we read Haftoras of Neviyim going up to Shamayim. On Shavuos we read about Yechezkel and the Maaseh Merkava, while on Yisro we read Yishayahu's experience.

Why do we read them this way and not vice versa (Yeshayahu on Shavuos and Yechezkel on Yisro)?


texts: What responsibility do parents have to their children vis a vis Kavod? General Kavod HaBerioth? Some level of relational Kavod like spouses have or like children have to their parents, only to a lesser extent?


texts: Did Rambam reflect on non-Jewish sources that shaped his views?

texts:
Many commentators and researchers point to the great influence that the Greek, Christian, and Islamic thinkers had on Rambam's theological, philosophical and scientific views, for example, in Hilchos Yesodey Hatorah: God's ultimate transcendence, four classical elements, the pursuit of the average in human traits and more.
Did Rambam himself reflect on this fact?


texts: How can the order of Ovinu Malkeinu be explained? Forgiveness comes before repentance

texts:
The order of the lines in [Ovinu Malkeinu] is troubling.
It starts with a confession אָבִינוּ מַלְכֵּנוּ חָטָאנוּ לְפָנֶיךָ (and אָבִינוּ מַלְכֵּנוּ אֵין לָנוּ מֶלֶךְ אֶלָּא אָתָּה) and follows with a number of requests. Then it asks אָבִינוּ מַלְכֵּנוּ סְלַח וּמָחַל לְכָל עֲוֹנוֹתֵינוּ and אָבִינוּ מַלְכֵּנוּ מְחֵה וְהַעֲבֵר פְּשָׁעֵינוּ וְחַטֹּאתֵינוּ מִנֶּגֶד עֵינֶיךָ and only then asks for help with repentance אָבִינוּ מַלְכֵּנוּ הַחֲזִירֵנוּ בִּתְשׁוּבָה שְׁלֵמָה לְפָנֶיךָ.

Would it not have been more logical to start with the request for repentance and then have the confession and only then move on to the requests?

That would fit with the structure of the intermediate blessings of the Amidah:

Binah ("understanding")

Teshuvah ("return", "repentance")

Selichah, this asks for forgiveness for all sins,

Geulah ("redemption") this praises God as a rescuer of the people Israel.

Refuah ("healing")

Birkat HaShanim  ("blessing for years [of good]")

etc.


texts: Sofek in Bircas HaTorah -- why not say all of the brachas?

texts:
The M"B brings in the beginning of Siman 47 from the Shagas Aryeh (Siman 24-25) that if one is in sofek (doubt) if they said Bircas HaTorah then they should go back and say the bracha however only the bracha of "asher bachar banu" (And not all three brachas that we say lichatchila.) This goes in accordance with the Rishonim that hold Bircas HaTorah is min haTorah.

However why to say only one? I realize the Shagas Aryeh says because if you say one you have fulfilled your obligation from the Torah and the other 2 brachos are then considered to be only d'rabbanan and then we wouldn't say those because of a doubt. However we see by Bircas HaMazon that if one is in sofek if they said it or not (and ate to the point of being satiated) then they must now say it (Shulchan Aruch Orach Chaim 184:4.) The M"B there in Note 13 says that one should even say the 4th bracha which is only d'rabbanan in order that one should not be m'zalzel (make light of?) the brachas of Bircas HaMazon.

Why according to the Shagas Aryeh and what he says about Bircas HaTorah would this not apply? Even if with one bracha you are yotzee m'doraisa (making the other 2 then d'rabbanan.) However why doesnt' this idea of not wanting to be m'zalzel not apply in this case of Bircas HaTorah.

(Note: I'm asking this only according to the Shagas Aryeh because I don't know what the Rishonim that hold Bircas HaTorah is d'oraisa would say in this case. Perhaps they would hold that one should say all 3 brachas again, maybe not? If someone has a proof to this either way please edit or comment. As well perhaps this can only be asked on the Shagas Aryeh if the whole idea of saying the 4th bracha as well is a "later" idea. THe M"B brings the makor for not being "m'zalzel" from "Achronim". However I don't know what the earlier sources say. Perhaps someone could help with this as well.)


texts:
We all know that there is a custom on Shavuos to eat dairy. One of the reasons given is based on a Medrash that When Moshe Rabbenu went up to Heaven to receive the Torah the angels complained and said "How could this man of flesh and blood be worthy to take the Torah?" Hashem answered that when the Malachim (angels) came to Abraham they themselves did not keep the Torah, as they ate meat and milk together. The angels accepted this answer (among others) and hence on Shavuos we eat dairy.

With that introduction here are the questions.

The Torah law only does not allow cooking milk and meat together so how were the Malachim not keeping the Torah?
If it was cooked together, how was Abraham allowed to feed them this mixture? Abraham kept the whole Torah, and milk and meat are Assur Bhanah (one can't have benefit from the mixture). This prohibition applies even if one wants to feed it to a non-Jew?


texts: To what degree and under what conditions can the righteous influence God's judgement of a population?

texts:
When Noah was told of the flood's coming, he did not pray for mercy on behalf of the world.

When God told Abraham that he was about to assess S'dom and Amorrah, Abraham continually questioned God about the number of righteous citizens it would take to save the city. The number arrived at was 10.

When God told Moses to "let Me alone" so that he could destroy Israel and make Moses a great nation, Moses beseeched Him not to do it, for the sake of keeping His promise to Abraham, Isaac and Israel.

These are three different reactions to news of the destruction of a population. Obviously the circumstances are greatly different in each case, but do we know what core principals lead to each case and each decision?

Abraham was told that 10 righteous citizens were necessary to avoid destruction. Can this rule be transferred to other situations of the like? If it's not always 10, then what is the number based on? Was Moses' argument for keeping the promise enough to save the nation or did Israel also have a required quota of righteous people? Abraham asked "Will You indeed sweep away the righteous with the wicked?" We know that at the very least the Levites were innocent of the crime that angered God. Would He have killed them along with the rest of Israel if Moses hadn't prayed to him?

What do we know about how this works?

What does God's saying "let Me alone" to Moses tell us about the ability of the righteous to influence His judgement?


texts: What is our "matir" for saying Tehillim before or after Shacharis?

texts:
In Nefesh Harav, Rabbi Shachter writes that the Gr"a (and subsequently Rav Soloveitchik) did not say מזמור שיר חנוכת הבית לדוד before davening, as ברוך שאמר is a מתיר to say Tehillim (specifically when it comes to the words "ובשירי דוד עבדיך," etc.):

This got me thinking about the use of Brachos. If we follow the opinion of R' Yosef Dov Soloveitchik discussed here, if we use brachos as a "matir," how can we say Tehillim during the day (at least not without the words "ובשירי דוד עבדיך" - or something of the like)?
Perhaps this idea is more similar to Birkas HaTorah than to other brachos (like birkas hanehenin), as it lasts all day. Maybe that can answer why one may say Tehillim throughout the day as well as the Ashrei before Mincha.
Which leads to another question: How did the Gr"a and the Rav recite Selichos (a service that begins with Ashrei, a chapter of Tehillim) in the morning - before the recitation of ברוך שאמר?  Do the words "תהלה לדוד" act as a matir? Would that answer our Selichos question, allowing for chapters of Tehillim like Ashrei to be said before or after ברוך שאמר? (This leads to yet another question: is ברוך שאמר only a matir for non-"תהלה לדוד" Tehillim, like the Hallelukas?)
Is it possible that I am overthinking things and that the Nusach of the Gr"a and the Rav is merely a midas chassidus that is by no means required?


texts: How are the kibudim at a typical Yeshivish American chasuna divided up between the choson's side and the kallah's side?


texts: Why are there Jewish communities in Egypt when the Torah says never to go back to Egypt? How is this acceptable?


texts: Are the answers to any question found in the Torah? Or are there some questions that the Torah doesn't address?


texts: According to this answer, three women who have eaten together may make a zimmun. The usual formulation of the zimmun, "רבותי נברך", does not make sense for women. What formulation should women use when making a zimmun?


texts: Blessing on the next American President (or any politician)

texts:
If the candidate I supported in a political election wins, does this qualify as good news for reciting the blessing hatov ve-hameitiv (Who is good and beneficent) upon hearing the results?

In my eyes, this would be good news for me and everyone else.

On the opposite side of the equation, if my favored candidate loses the election, does this qualify as bad news for reciting Dayan ha-emet (the Judge of Truth) upon hearing the results?

Does anybody know of any precedent for a bracha in politics?


texts: Cities' רבנויות's accepting others' food

texts:
Years ago, IIRC, I heard the following from a respectable source:

By Israeli law, if the רבנות of one city certifies a food as kosher, then the רבנות of any other city must allow that food as an ingredient in factories and restaurants it certifies (not "למהדרין"). Briefly, every רבנות must accept the certification of every other רבנות. (This has also been claimed by the Star-K.)
There is at least one city in Israel whose רבנות is not reliable for כשרות.
Therefore, there is no Israeli city whose רבנות's (not "למהדרין") certification is reliable for all foods: there's no blanket reliability. Rather, any city's רבנות's (not "למהדרין") certification must be evaluated on a food-by-food basis (though it's possible that every certification it happens to grant at the moment is reliable).

I do not want to get into point #2. That will lead to arguments and, likely, לשון הרע. Rather, my questions are:

Is there anything wrong with the syllogism? That is, if #1 and #2 are true, is there any reason #3 wouldn't follow? Perhaps some mitigating factor, which may be some fact (m'tzius) that I haven't thought of?
Is #1 true? If not, was it ever? Proof, please? Especially, can anyone provide a citation to and quotation of such a law?


texts: Transferring ma'aser sheini sanctity to sugar

texts: Various sites (eg this one) claim that it's possible to transfer ma'aser sheini sanctity from coins to sugar. What is the source of this, and how does it work given that coins are supposed to be redeemed for food in Jerusalem?


texts:
I'm looking for more information on the concept of שבעים כוחות האדם, which was apparently discussed by the Vilna Gaon. What are they? Where did he learn of them?

I've read that he writes about this in his commentary to Isaiah 11:1 - but the freely available editions of his commentary on Otzar don't have anything on that pasuk. (I don't have access to the Mosad HaRav Kook edition)

I also know of the Sefer called עצות והדרכות חלק א by רב ד"ר יעקב מרדכי גרינוואלד which includes a Kuntres at the end on this subject, but I don't have access to that either.

Any other relevant sources would be helpful. Thanks!


texts:
In Psalm 110, posuk 1, there are two subjects spoken about -- the 4-letter name of Hashem (ad-o-niy) and the master (either David or Avraham depending on which of the commentators one accepts). But in posuk 5 the text reads:

אֲדֹנָ֥י עַל־יְמִֽינְךָ֑ מָחַ֖ץ בְּיוֹם־אַפּ֣וֹ מְלָכִֽים׃

The translations I see view this as a statement that Hashem is on the right hand of someone ("The Lord is at your right hand" from Sefaria and "The Lord, on your right hand," from Chabad). This brings up 2 questions:
On whose right hand is Hashem? The opening posuk has Hashem speak to the "master" telling him to sit at Hashem's right hand. This would put Hashem at the LEFT hand of that person. The answer I have seen is that this is not talking about the same scene - but is a reference to a separate battle scene when Hashem is at the the right hand (metaphorically) of David (or, I guess, Avraham). Is that the prevailing explanation?
But then why, in posuk 5, is Hashem referred to by the actual spelling of the word a-d-n-y and not the 4 letter name (which distinguished him from the master in posuk 1) which we would pronounce Ad-o-niy?


texts:
There are various rules pertaining to interruptions during the recitation of Shema. As first formulated in the Mishnah (Berachos 13a), there are certain interruptions that are allowed for "honor" and for "fear" or for "anyone".

  בפרקים שואל מפני הכבוד ומשיב ובאמצע שואל מפני היראה ומשיב דברי ר' מאיר
  ר' יהודה אומר באמצע שואל מפני היראה ומשיב מפני הכבוד ובפרקים שואל מפני
  הכבוד ומשיב שלום לכל אדם

  IN THE BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN
  GREETING; IN THE MIDDLE [OF A SECTION] ONE MAY GIVE GREETING OUT OF
  FEAR AND RETURN IT. SO R. MEIR. RABBI JUDAH SAYS: IN THE MIDDLE ONE
  MAY GIVE GREETING OUT OF FEAR AND RETURN IT OUT OF RESPECT, IN THE
  BREAKS ONE MAY GIVE GREETING OUT OF RESPECT AND RETURN GREETING TO
  ANYONE. (Soncino translation)

How do these laws apply to modern technology? For example, if someone in one of the categories calls you at a point that would be permissible to respond in person, can you answer your phone just like you could answer him in person? Or does the dispensation to interrupt Shema only apply when the person is physically in front of you and talks to you?

Is this discussed in any Rabbinic Literature?

(I am aware that a bunch of Acharonim cite the Sefer Hachinuch that the whole dispensation doesn't really apply nowadays even in person. My question is assuming not like this, so I would not consider this an answer. And even if someone would show that this is the unanimous consensus, it still wouldn't address the underlying theory of the question.)


texts:
In Shmuel Aleph, when Shmuel becomes a Navi, he runs to Eli each time Hashem comes to him thinking it is Eli not Hashem.  After the fourth time Eli realizes it is Hashem and tells Shmuel (in paraphrase) that the next time he is called to say "Hashem your servant is listening".  When it actually happens that Hashem calls Shmuel leaves out the word Hashem and just says "your servant in listening".

Many commentaries give the reason why this is so, but I am not interested in that as much as, aside from the book of Esther, are there any other places in Tanach where Hashem's name is missing?


texts: Saadia Gaon on the Torah Original Arabic

texts: Is the commentary of the Torah (not the translation) of Saadia Gaon in the original Arabic available online?


texts: Proper day and time for a Shloshim Seuda

texts:
Per Chabad.org: "Traditionally, families gather on the eve of the Shloshim to share support, recite prayers and Psalms, and to give charity in the merit of the deceased. Many will also make a Siyum, celebrating the completion of the Mishnayot studied to merit the soul of the deceased, as well as a meal."

When is the proper day and time for a Shloshim Seuda?  Are there differing minhagim in this regard?


texts: Keeping flour mixed with mei peiros on Pesach

texts: According to the OU and other kashrus agencies (https://oukosher.org/passover/articles/chametz-when-to-peddle-when-to-purge/) cookies and even licorice are considered chametz gamur which one may not own on Pesach. However, is not the halacha that מי פירות אין מחמיצין, and therefore anything which does not contain water should not be considered chametz? (Even though Ashkenazim do not eat such things on Pesach.) See Be'er Heitev 242:2 who says ושכר המדי:    וכולם על ידי תערובת מים דאל"כ מי פירות אינן מחמיצין. Why then would one not be allowed to keep such things on Pesach?


texts: Kidush Levana:  Does "aleichem shalom" count for a "shalom aleichem"?

texts: The minhag at kiddush levana is to wish shalom aleichem 3x.  It is prevalent to do so even if someone was wished shalom aleichem and he reciprocated back aleichem shalom.  Is there a reason that one needs to be the initiator of the blessing?


texts: Putting the head down in Tachanun without tefillin

texts:
At Shacharit, a right handed Ashkenazi (RHA) wearing tefillin on their left arm puts their head on the right arm. At Mincha, RHAs put our heads on the left arm.

At Shacharit, what should an RHA not wearing tefillin do? Right arm, like everyone else at the time, or left, like is done when not wearing tefillin later?

(Examples of people who wouldn't be wearing tefillin: someone under bar-mitzvah, or who doesn't have tefillin accessible, or is unable to keep themselves 'clean', or are lazy.)


texts: Is it permissible to get a toddler to push an electrical button on Shabbos?

texts: Am I allowed to manipulate a 2 or 3 year old to turn on or off a light on Shabbos? Or to turn on or off the air conditioner or heater? If allowed, how direct can I be in manipulating the toddler to push the button?


texts: The importance of having a Rebbe for non-halachic subjects

texts:
It's easily understandable why a person must have a Rabbi to ask questions to in matters of halacha (a posek). If I remember correctly, many mefarshim explain one of the 2 statements of "asei le'cha rav" in Pirkei Avos to mean just that.

My question is: Is there also an idea of having a single Rabbi as your 'go to' person for matters of hashkafah and middos related issues and idea's? Can a person ask around about non-halachic matters and choose what to go by on a case by case basis (which is not allowed when it comes to psak halacha)?


texts: What if Someone Accidentally Killed Someone in an Ir Miklat (City of Refuge)?

texts:
If someone kills a someone else through gross negligence in an Ir Miklat in which the victim and/or his relatives live, must he leave and seek refuge in another Ir Miklat? After all, surely the victim has relatives in the city who would avenge him.

The same problem would seem to apply to where the death occurred in a place where the closest Ir Miklat contained some of the victim's relatives.

In short, can someone claim refuge in an Ir Miklat where the victim's relatives live?


texts: Connection between 48 ways to acquire Torah and Sefira

texts:
It seems to be assumed (and I'll give an example in a second) that there is some connection between the 48 ways to acquire Torah (see the so-called sixth chapter of Avot) and the time of the year when we count the omer.
What is the earliest source for this idea (or at least the earliest that you know of)?
(48 being almost equal to 49 is not an acceptable answer.)

An example of the 'assumption' is this shiur being given at this time of the year.
http://www.yutorah.org/lectures/lecture.cfm/876690/rabbi-dovid-gottlieb/48-kinyanei-torah-introduction/
Additionally, I have heard people discussing this in my local synagogues, but can't prove that to you...


texts: If one baked bread on yom tov in Eretz Yisroel (from dough kneaded prior to Yom Tov) and relized when the bread was still in the oven that he forgot to take off challah, must the bread then be considered muktzah? If indeed it is muktzah, would one have to leave it in the oven the entire time even until it burns or could one save it and take it out?


texts:
Many times there is cake, cookies or various other foods out on the table during Kiddush. Is it necessary to cover them (as I sometimes see people do)? Would it make a difference if the cake is going to be eaten in lieu of Grape Juice?

(just read: What sort of covering is required for Challa and cake while making Kiddush?)


texts: Per Food in bathroom it is forbidden to eat in the bathroom. Can a lady nurse in the bathroom or is it considered like eating in the bathroom? (sources)


texts: How traditional measurements of Omer fit with Shemot 16:16?

texts: According to this Omer is 2.5 liters or more. This is too much bread per person as specified in Shemot 16:16? How do traditional sources justify the value of Omer? Shemot 16:4,8,12,15 e.t.c calls it bread for food and bread from heavens so it have to be comparable to wheat or barley.


texts: What is the proper pronunciation: Tz'lafechad or Tz'lofchad?

texts:
Is the first vowel in Tz'lfchd (Bamidbar 27:1) a kamatz katan or a kamatz gadol? If it is the first, should it not be Tz'lof-chad (Ashkenazic: Tz'lof-chod) and if it is the latter, should it not be Tz'la-f'chad (Ashkenazic: Tz'lo-f'chod)?

On the Internet there is hardly any Tz'lof-chad, Tz'lof-chod, Tz'la-f'chad or Tz'lo-f'chod. Are not all other transliterations in error? Only two should be correct, no?


texts: Which part of שחרית would you identify as "prayer"?

texts: What part of שחרית would you identify as "prayer"?


texts: Should one say "Shehechiyanu" after renovating part of his home?

texts:
My rav told me it is appropriate to say "Shehechiyanu" after one purchases a home because this gives him joy. Would the bracha be appropriate if you are joyed because you are getting a new bathroom or kitchen, and, perhaps b/c as a result, it improved your home value?

Premise: There is some guideline as to the type of "joy" that warrants saying Shehchiyanu. I don't quite understand what's within those guidelines and what isn't. For example, one says Shehechiyanu when wearing new clothes. But I don't know of anyone saying Shehechiyanu upon getting their 1st job or 1st paycheck. IMO, getting your first job / paycheck is more joyous than wearing a new suit.


texts: who was/were the king/s in Egypt for the duration of the Jews' exile there?

texts:
in particular, who was the Pharoh on the throne during the actual exodus?

i would be interested if anyone has any knowledge of how Egyptian historians correlate information they have from artifacts, drawings, writings from that period to what we know from Torah sources.

here is a list of Egyptian Kings I found.  I have highlighted  two kings - between which the exodus happened.  It is possible that the actual Pharoh who was sent the Macos/let the Yidden go etc is not on this list - the Egyptians would not record in their lists of Kings any that did not conform....and 'our' Pharoh must have been an embarrassment to them.  something to note is the very short lifespan of the kings (so during the 210 years the Yidden were in Mitzroyim there could possibly have been many Pharos.  Note the King Haremham (also highlighted) who had a fairly long reign and was the last of the 18th Dynasty (could he have been 'our' Pharoh)?

Year 2448 was yezius mitzrayim  1312 B.C. so yidden were in mitzroyim from 1522 B.C (210 years before)

Dynasty 17
Tao I ca. 1560 B.C.
Tao II ca. 1560 B.C.
Kamose ca. 1552–1550 B.C.

Dynasty 18
Ahmose ca. 1550–1525 B.C.
Amenhotep I  ca. 1525–1504 B.C.
Thutmose I ca. 1504–1492 B.C.
Thutmose II ca. 1492–1479 B.C.
Thutmose III ca. 1479–1425 B.C.
Hatshepsut (as regent) ca. 1479–1473 B.C.
Hatshepsut ca. 1473–1458 B.C.
Amenhotep II ca. 1427–1400 B.C.
Thutmose IV ca. 1400–1390 B.C.
Amenhotep III ca. 1390–1352 B.C.
Amenhotep IV ca. 1353–1349 B.C.
Akhenaten ca. 1349–1336 B.C.
Neferneferuaton ca. 1338–1336 B.C.
Smenkhkare ca. 1336 B.C.
Tutankhamun ca. 1336–1327 B.C.
Aya ca. 1327–1323 B.C.
Haremhab ca. 1323–1295 B.C.

Dynasty 19 ca
Ramesses I ca. 1295–1294 B.C.
Seti I ca. 1294–1279 B.C.
Ramesses II ca. 1279–1213 B.C.
Merneptah ca. 1213–1203 B.C.
Amenmesse ca. 1203–1200 B.C.
Seti II ca. 1200–1194 B.C.
Siptah ca. 1194–1188 B.C.
Tawosret ca. 1188–1186 B.C.


texts: Is getting a Paper delivered on Yom Tov allowed? If not what may be done with it upon Delivery? as always (CYLOR)


texts:
I remember that every tribe has his own symbol, e.g. Benjamin's symbol is a wolf. What are the symbols of the 12 tribes?

(I am especially interested in knowing what the symbol is for Levi.)


texts:
Can one go to the movies on Shabbat if they order and print the tickets ahead of time?

Regardless of whether one should be studying Torah and praying for sake of piety, would one be defying any miztvah?


texts: I heard an interpretation of the nationality of Bilaam. Rabbi Zitron said he was an African prince. Is there any source for this? If it is what is the name of the king?


texts:
Chazal tell us (need help with the source) that at least 3 people died "b'neshika" with a 'kiss' from God, Moshe, Aron and Miriam. (Rashi on Bamidbar 20:1, 33:38; Devarim 34:5)

What is exactly does this mean? I assume it isn't just a euphemism for a painless death
Were there others who also "merited" this?


texts: Does Sim Shalom use orthodox text for maariv, and, if so, is it usable for maariv?

texts:
I was in a Jewish Community Center recently for a meeting, after which a bunch of people wished to say orthodox maariv. Someone went to the JCC's chapel to borrow sidurim (prayer books), and brought back a pile, including some copies of Sim Shalom, the official sidur of the Conservative movement. I pointed out to him (quietly) that it's a Conservative sidur, to which he replied that the text is the same as orthodox sidurim's. Wikipedia disagrees, citing some differences.

Is its text for maariv the same as orthodox sidurim's, though?
If so, is there any problem using it for maariv? (I can't see why there would be.)


texts: If a woman had an aborted pregnancy, is the next son born considered, halachically, a bechor?

texts:
Does the halachic definition of "bechor" specifically apply to a full birth or a fetus?

Thus, if a woman aborted her first pregnancy, and the 2nd pregnancy produces a male birth, is that boy considered a "bechor" halachically regarding:

receieving double portion of inheritance
requirement to receive a pidyon haben
fasting on Erev Pesach

sources, please


texts: Who uses which haftarah for Shabbat Shuva?

texts:
The shabbat between Rosh HaShanah and Yom Kippur is known as Shabbat Shuva.

Shulchan Aruch Orach Chaim 428:8 records two different customs as to what haftarah to read on this shabbat:

Shuva Yisrael (Hoshea' 14:2)
If Rosh HaShanah is on Monday or Tuesday, read Dirshu Hashem (Yesha'yahu 55:6) on the shabbat before Yom Kippur (and read Shuva Yisrael on the shabbat after Yom Kippur), otherwise read Shuva Yisrael on the shabbat before Yom Kippur.

Rema notes that the custom is like the first option.

Within that first option, there are further options about what precisely to read. Mishnah Berurah notes that because Hoshea' ends on something of a sour note, the custom is to add either:

a. Some verses from Michah

b. Some verses from Yoel

c. Both of these

d. One or the other of these, depending on what day of the week Rosh HaShanah fell

[To further complicate things, I think there is some debate about where the selection of verses from Yoel begins - 2:11 or 2:15. Also, within c. you have a choice of Hoshea' - Yoel - Michah or Hoshea' - Michah - Yoel.]

So, who does what?

Anecdotally, I think most (all?) Nusach Ashkenaz place I've been to do 1.c. in either order (Hoshea' - Yoel - Michah or Hoshea' - Michah - Yoel). [The latter seems weird to me as it involves jumping backwards and forwards within Trei 'Asar.]

I've also been to a Nusach Sefard place which always did 1.a. (Hoshea' + Michah).

Are there other common customs? What do the Germans do? Sefardim? Eidot HaMizrach? Yemenites? Italians?

Looking for as comprehensive an answer as possible.


texts: If for some reason I am held up doing something until after the time that mincha must be done by and I have not davened mincha, is it better to daven mincha after the time it is supposed to be done by or should I just not do it? And also with shachris and other prayers, is it better to daven late than never?


texts: Can a machsheva be a bracha levatala in specific circumstances?

texts:
According to Chacham Ovadia's chiddush, if you already hold liquid in your mouth, and remembered you forgot to say Shehakol, you may "think" the bracha with the liquid in your mouth, and this bracha suffices even for drinks/food you have after this.

Question: If a person drinks liquid, and while it is in his mouth before being swallowed, he is not sure if he made a bracha, of course he should not make the bracha - at least with dibbur. But assuming that this person makes the bracha by hirhur, did he risk "saying" a bracha levatala?
In essence, can a bracha levatala ever consist of hirhur?


texts:
To the best of my recollection...

When bandits surround a city and demand that the inhabitants give them a specific person, we give them that person (because he is dead anyway and the rest may survive).

When they ask for one arbitrary person, we do not (because "his blood is not redder").

Where in Shas is this discussed?
What do we do if the bandits demand an arbitrary person from a proper subset (e.g., "any red-headed man" or "a relative of Ploni")?
Why do we not cast lots when the bandits do not demand a specific individual?


texts: Why when we read from two Torah scrolls is the one taken out first returned last and vice versa?

texts:
When we Askenazim read from two Torah scrolls, the one taken out first is returned last and the one taken out second is returned first.

But we say “maalin bekodesh ve’ain moridin” – we go up in holiness and not down. So why do we degrade the first sefer by returning it second.

In case you argue that being out is the holiness of the sefer, then the question becomes why do we reduce the time that the second sefer is out by returning it first?

Not deliberately Purim Torah!


texts: Can the Midrash be included in "Talmud Yerushalmi"

texts:
When saying or writing "Talmud Yerushalmi" can this include (or refer to) the Midrash

For example.
In the Tanya (Chabad) chapter 37 it says

  ובכל תלמוד ירושלמי היא נקראת בשם מצוה סתם

But it was only  once or twice found in the Talmud Yerushalmi, but it is a few times in the Midrash (1 and 2) , is it possible that the words Talmud Yerushalmi include the Midrash?

Souce please

Related https://forum.otzar.org/viewtopic.php?t=26814
And
http://www.daat.ac.il/daat/kitveyet/mahanaim/agadot-1-2.htm


texts: Is there any conflict within Torah law that wouldn't allow keeping a rat (or rather a few of them) in a cage in your room as a pet?


texts: Is one allowed to cut nails on Chol Hamoed? what about if it's also erev yom tov (like today)?


texts:
What constitutes regretting a mitzvah: Does one have to write down a regretful statement, speak the regret, think it explicitly, or is a tinge of fleeting regret enough to qualify as regretting a mitzvah?

As a contextual example (also pertinent to Chaye Sarah parsha viz Avraham and Sara's death and Akeida mitzvah) https://www.dailyhalacha.com/WeeklyParasha.asp?ChumashID=1&ParashaID=5&ParashaClipID=469

"If a person struggles to wake up early to attend the Minyan, but attending the Minyan causes him to miss a lucrative business opportunity, if he then regrets going to the synagogue he forfeits all the benefits of that Misva"


texts: Why does the bride circle the groom in a counter-clockwise direction?

texts:
At a wedding, the groom is facing the audience. When the bride comes to the chuppah she begins to circle to her right as he is facing the groom, and circles first behind the groom proceeding in a counter-clockwise direction (beginning the circling leftward.)

This is what I've seen at every wedding. I assume that there is some halachic principle that the bride should start to her right, when she is facing the groom. But, I don't know its source, or if this is a halacha or minhag.

If a wedding is in Australia, does she circle in the opposite direction?


texts: Birkas Hachodesh when Rosh Chodesh is Shabbat and Sunday

texts:
On Shabbat Mevarchim, Birkas Hachodesh, a prayer announcing when the Rosh Chodesh will be, is said after Kriat Hatorah before Mussaf, containing the following line (with some variations depending on the particular nusach):

  ראשׁ חדֶשׁ פלוני יִהְיֶה בְּיום פלוני הַבָּא עָלֵינוּ וְעַל כָּל יִשרָאֵל לְטובָה

When Rosh Chodesh will be for two days, both are mentioned:

  ראשׁ חדֶשׁ פלוני יִהְיֶה בְּיום פלוני וּבְּיום פלוני הַבָּא(ים) עָלֵינוּ וְעַל כָּל יִשרָאֵל לְטובָה

This past Shabbat, being Shabbat Mevarchim when Rosh Chodesh will be on the following Shabbat and Sunday, a member of the congregation reproved the Chazzan, who used the above nusach, claiming that when Rosh Chodesh will be on the following Shabbat and Sunday the nusach is changed slightly, and should be the following:

  ראשׁ חדֶשׁ פלוני יִהְיֶה בְּיום פלוני ולמחרתו בְּיום פלוני הַבָּא(ים) עָלֵינוּ וְעַל כָּל יִשרָאֵל לְטובָה

I had never heard of this before, but are there any sources which discuss the proper nusach for such a situation?


texts: Can a Jew own a business that employs or pays atheist Jews on Shabbat?

texts:
I am an atheist who happens to be Jewish, and would like to work for a business owned by a religious Jew.

Is he allowed to pay me for my work on Shabbat?
What if the payment is global (e.g. 10% of a full time job), and not for specific hours, but the owner knows that most likely, a lot of the work will be done on Shabbat?
If I were a gentile, would he have an easier time paying me for work on Shabbat?


texts: Is there a CD containing some of the melodies of Yom Kippur?

texts:
I'm looking for a specific piyut we say on Yom Kippur as an audio file, as I'd really like to write music for it. The prayer is in the repetition of the amidah of both Rosh Hashana and Yom Kippur Shachris and Mussaf. It starts with:

  ובכן לך הכל יכתירו

  לאל עורך דין

  לבוחן לבבות ביום דין

  לגולה עמוקות בדין

It repeats, with each first part ending in ביום דין and each second part ending in בדין. (If you have an all-Hebrew Artscroll Machzor "Aharon Yaakov Hashalem", it's on page 241.)

There was an incredible melody which went with it and I'm totally drawing a blank on it. Does anyone know of any kosher recordings of this piyut?


texts: Regretting intentionally breaking a fast

texts:
My daughter asked me what would happen if someone started the day not fasting -- intentionally! He wakes and says "this is dumb so I'm having breakfast." Then, due to some intervening act or realization, he became a bal tshuva during the morning. Would this person then start fasting in order to fast for the rest of the day or is the opportunity to fast gone once one intentionally does not fast?

Though I know that there are rules for someone who has accidentally eaten, I wonder how those rules apply when someone intentionally ate. Is the obligation still incumbent upon him once it has been intentionally violated (the way I assume Shabbos is -- if someone broke shabbos, he is still bound to observe it 5 minutes later) or is a fast something that requires the intent to observe it for the entire time and someone can't invoke an obligation and be yotzei that requirement later in the process? Is one getting credit for not eating, or simply discharging an obligation by not eating? Is every moment of not eating a positive point, or do the moments have no value if they are not part of the complete fulfillment of a "fast day"?

Does this hinge on whether the fast is a halachically ordained one (so the obligation exists for the entire time) or a personally accepted one which he then gives up on, and then desires to return to?


texts:
My mother is Jewish but my father isn't - I currently have no contact with my father/that side of the family and my mother doesn't speak to any of her side of the family which means I was never able to develop a relationship with any of them. In addition to that, I barely see my mother - she also lives on the other side of the world now.

In short, I am not in contact with family due to reasons that aren't my fault - it's more the cards I was unfortunately dealt. This is definitely a unique situation and might come as a shock to those reading, but I'm used to it and I'm not dwelling on it, but I'm concerned about what to do when it comes to having a wedding etc.

I recently became baal teshuva and would love to meet a woman and settle down, but I'd literally have no family to invite to my wedding - my brother would come actually, but that's about it. It's quite embarrassing - can anyone offer me any advice?


texts: Can a single man buy a used mattress from a single woman? Is there any halachic (e.g. concerning modesty, I know that there are specific prohibitions for single men in halacha)  issues that I am not aware of?


texts: About whom exactly did R Chiya ask his nephew Rav about and about whom did rav reply

texts:
We see in psochim 4a Rav went from (a city in) Babylon (why does rashi have to go to such lengths to say it was a city there?) to visit his 'double' uncle R Chiya. When he got there R Chiya asked him either about  rav's parents or his own parents (rav's grandparents) if they were alive.

Rav did not answer him directly because one must not tell someone that someone has died. If one can write, it would seem also not, otherwise Rav would have written.

(The minag according to shulchan oruch is to pour out water. How the minhag today works where a car goes round with a loudspeaker or notices hung up is discussed.)

So for those learning the daf yomi. Exactly whom did he ask about, whose father, whose mother and whom did Rav reply about.


texts: What are the opinions on the maximum size of a kezayit?

texts: I am going to be travelling for business during Sukkot and won't have access to a sukkah. Therefore I'm looking for the opinion for the largest minimum size for eating a kezayit of mezonot outside a sukkah?


texts: Source and details about not showing the shape of the body

texts:
I heard that tight clothing on woman is not permitted,

Something like

It shows the shape of the body.

Is this true? what does this mean practically?

Sources please


texts: Is a circumcision by a doctor but with Jewish ceremony valid?

texts:
I have a friend who is uncertain about his circumcision. He was circumcised at 13 years of age, however not by a "Mohel" but by a common (non-Jewish) medical doctor. However, his father and uncles recited the "Brachot Brit Milah" before and after surgery and made the ceremony.

I wonder if his circumcision is valid?


texts:
In his Mishna Commentary to Sanhedrin 10:1 Maimonides lists as his 5th principle the prohibition to pray to an angel even as an intermediary.
He counts this in his enumeration of his 13 principles in his Mishne Torah as well (Hil. Tshuva ch. 3).

How then are we to understand his codification in Laws of Tfilla (7:5) of a prayer addressed to angels

וְכָל זְמַן שֶׁיִּכָּנֵס לְבֵית הַכִּסֵּא אוֹמֵר קֹדֶם שֶׁיִּכָּנֵס הִתְכַּבְּדוּ מְכֻבָּדִים קְדוֹשִׁים מְשָׁרְתֵי עֶלְיוֹן עִזְרוּנִי עִזְרוּנִי שִׁמְרוּנִי שִׁמְרוּנִי הַמְתִּינוּ לִי עַד שֶׁאֶכָּנֵס וְאֵצֵא שֶׁזֶּה דַּרְכָּן שֶׁל בְּנֵי אָדָם.
(Other versions of the text include even more prayer).

This formulation is more difficult as he writes elsewhere that the angels that accompany man are his positive and negative inclinations.
“It is to the good and the evil inclinations that they refer in their well-known words,"  Every person is accompanied by two angels, one being on his right side, one on his left." In the Babylonian Gemara (Shabbath 119b), they say distinctly of the two angels that one is good and one bad.” (Moreh Nevuchim 3:22; Friedlander Trans.)

For a similar presentation of the angels that accompany a person, see Hil. Mezuzah 6:13.

Is it permissible to pray to one's inclinations?


texts: Concerning the time when Esther must be read

texts:
The first Mishnah in Tractate Megilla says:

מגילה נקראת באחד עשר, בשנים עשר, בשלושה עשר, בארבעה עשר, ובחמישה עשר--לא פחות ולא יתר.
The Megilla is read sometimes on the 11th, 12th, 13th, 14th, or on the 15th of the month Adar, neither earlier nor later.

Why did the first part not suffice and "neither earlier nor later" have to be added?


texts:
I've heard that the role of taxi dispatcher (מְשַׁלֵּחַ מוֹנִיּוֹת) is an important one on Purim, but I don't have details.

Why is a taxi dispatcher so important on Purim?
What special role does the taxi dispatcher play on Purim?

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


texts: How precise were the Temples' directions (East/North)

texts:
Calculating the true astronomical North/South is very simple - find the longest way and cast a shadow.

Are there sources on how precise those directions in the Temples were? Are there special Jewish calculations? Is there a tradition of pointing to a certain landmark (a point on Mt. Olives) or aligning with the stars?

(for comparison, "The [Egyptian pyramids] tombs are aligned north-south with an accuracy of up to 0.05 degrees.")


texts: Artificial Intelligence writing Divrei Torah

texts:
There have been a number of artificial intelligence machine learning systems over the last few years which have been given samples of artwork and music and have produced new creative works.  I haven't come across any systems that have done the same with literature yet, but I am guessing it is only a matter of time before we have a machine generated murder mystery.

I was thinking it would be interesting to feed a similar system sample Divrei Torah and see what it could produce.  Hypothetically it could be connected up to Sefaria and similar data sources for drawing on pesukim etc as textual sources to base the Dvar on.  This does raise some interesting questions though.  Is there any reason that such a project would present problems from the perspective of halacha (or perhaps hashkafa etc)?  Would any results produced from the system be necessarily inherently problematic (eg. as long as a sufficiently qualified human reviews it to ensure there is nothing that would be problematic if a human wrote it)?


texts: Why must we stand when counting the Omer?

texts:
The Rambam (Hilchos Temidim U'Mussafin, 7:23) says that we must stand when counting the Omer.
The כסף משנה (s.v. "ואין מונין אלא מעומד וכו") writes that the reason we must stand is based on a limud:

כתב הר''י בן גיאת שזה קבלה מפי רבותינו ואסמכוה אקרא דבקמה קרי ביה בקומה

Questions:

1) Why do we need a special לימוד to teach us to stand by the performance of this commandment? Typically we stand when performing a commandment because of כבוד המצוה.

2) Why does this particular commandment require standing?  What would be lacking in the performance of counting if we were to be sitting?

3) Is there a philosophical or Halachik reason for standing when counting?


texts: What is specific about the pre-ordination of these 3 things - spouses, houses, and fields?

texts:
Gemara Sotah 2a

אמר רב יהודה אמר רב ארבעים יום קודם יצירת הולד בת קול יוצאת ואומרת בת פלוני לפלוני בית פלוני לפלוני שדה פלוני לפלוני...

Rav Yehuda says that Rav says: Forty days before an embryo is formed a Divine Voice issues forth and says: The daughter of so-and-so is destined to marry so-and-so; such and such a house is destined to be inhabited by so-and-so; such and such a field is destined to be farmed by so-and-so.

What is specific about the pre-ordination of these 3 things (spouses, houses, and fields)? Are other things less preordained? If so in what way are these three different?


texts: Why is Jacob idolized and not villainised?

texts:
I've just read the story of Jacob and Esau (Bereishis ch. 25 and 27), and I fail to understand why Jacob is consistently portrayed and idolized as a protagonist and a hero - based on what I've read, I consider him treacherous and evil character.

This is mostly based on his treatment towards Esau; when his famished [and apparently dying?] brother came to him and asked him for food, his reply was to demand the forfeiture of Esau's birthright. When his dying father wished to bless Esau, he lied to him and told him that he was Esau in order to steal the blessing.

He (and his mother) are deceitful and manipulative, yet I have not found a negative word on them - in fact, after Jacob robbed Esau of his birthright, it is said that Esau 'spurned' his birthright, shifting the blame to Esau. Jacob is idolized to the point that the entire Kingdom of Israel is named after him, and I just don't understand why; his actions make me detest him.

Why is Jacob, despite his treacherous deeds, portrayed by the Bible as a hero?


texts: Can I make Hamotzi on bread that is made without yeast?

texts: Can Hamotzi be said on bread that is made with baking powder and baking soda and not yeast? Is yeast integral to its being considered bread?


texts: If two people daven for each other, who is answered first?

texts:
Based on the principle that כל המבקש רחמים על חבירו והוא צריך לאותו דבר הוא נענה תחילה - anyone who davens for someone and he himself needs the same thing, he is answered first - who is answered first if two people daven for each other?

The Daven For Me organization tries to match people like this. If anyone has participated in that program and knows, that would be a good answer. [Because I really like the song: the song/video that inspired the campaign.]


texts:
Tanach mentions how the Israelites were supposed to drive out the Canaanites but failed to.

If one lives in the time of Tanach:

Is one liable for murdering, robbing, coveting from, burning down the field of, etc. a Canaanite who retains his religion and is thus not a Ger Toshav?

My enlightenment-tainted morality would say that you can't, but it could very well be that the Canaanite is liable to be conquered.


texts: Two-letter shorashim and phonetic shorashim?

texts:
I have heard many times in the name of Rabbi Shimshon Rafael Hirsch that every Hebrew shoresh (usually defined with three letters) has a more basic root of two letters. I also heard in his name that letters which are phonetically similar are also interchangeable in shorashim.

Is it true that he said this? If so, where did he say this? Are there any rules for the application of this?

(The concept of two-letter shorashim is not completely foreign to traditional Judaism; for example, the HaKsav VeHaKabalah uses it.)


texts: Can one say the "lights of fire" bracha before they light the Havdalah candle?

texts:
A general rule about making blessings is that in most cases they are made before the action is taken (Megilah 21b).  However for lighting candles on both Erev Shabbat (Friday evening) and Havdalah (Saturday night), I was taught to light them, cover my eyes, say the blessing, then look at the light.

This order of operations does cause one to say the blessing before looking, but
it seems like there are opinions for Erev Shabbat where men should say the blessing, then light the candles, which seems simpler and seems to be more consistent with the usual "bracha first" rule.  Some Mi Yodeya answers that indicate this can be found here and here.

My question is: Can the simpler procedure for blessing then lighting be used for Havdalah?  I did not find an opinion explicitly permitting or recommending that, but it would make sense.  My siddur says to say the bracha (borai morai ha-aish) "over the flame", implying it is already lit.


texts: If while a married couple are divorcing but before the husband has given a get at the Beit Din, the woman gets pregnant from a new boyfriend, can a get be given retroactively? Would it help that the husband had at some point beforehand told her that for all he cares she can date / go out with whomever she wants to, can prove he said so in a dated email exchange with the woman, and would cooperate in an effort to prevent mamzerut?


texts: We are inclined to say kaddish on the yahrzeit of a very dear friend who was not Jewish, just as we would for a relative.  Is there a reason not to? I am also interested to hear reasons why this is a good idea.  Would it make more sense to say kaddish on this person's Hebrew yahrzeit or on the anniversary date on the secular calendar?


texts: Is one permitted to say good shabbos in the mikvah?

texts:
One might see a friend at the mikvah and wish to say hello and either being before or on shabbos wish him well.

Since shabbos is also considered one of G-d's names is it permitted to use this greeting at the mikvah?


texts: "Rabbi Shopping" - how often and for what can one change his Rabbi

texts:
The other question "rabbi-shopping" asks about asking a single question to two Rabbis.

This question addresses the possibility of changing the personal ruling Rabbi time to time. Assuming a person wholeheartedly and exclusively follows his current Rabbis rulings:

How often can one change his Rabbi?
What are the reasons a person can turn from his current Rabbi to another?
Are there differences between different communities (Litvakes, Hassidish, Sefardish)?


texts: Is a person allowed to sleep during the day of Rosh HaShanah? I have heard that you're not.


texts:
An offset smoker is a device for smoking food in which the fire is in a compartment (A) which is not completely connected to the cooking area (B), as in the image below:

In theory at least, parts A and B are separate devices and can be separated by a long pipe while reserving the ability to cook. Would this affect the status of the cooking chamber somehow, viz. whether it is a kli rishon?


texts: Why is the position of "Ya'aleh Veyavo" different in Yom Tov prayers than Hol Hamo'ed prayers?

texts:
In the Yom Tov Shmoneh Esreh the paragraph יעלה ויבא is placed in the middle of the center blessing. During Hol Hamo'ed, however, it is placed in the blessing of רצה.

Why is there a difference of positioning? Why isn't the position for Yom Tov also in the blessing of רצה ?


texts:
Tefillin consists of two main parts: the ketzitza (קציצה) and the titura (תיתורא). The ketzitza is shaped like a cube and consists of four capsules (בתים). It sits on top of a platform called the titura, this piece of leather seals the bottom of the ketzitza, after the parshiyos have been inserted in the capsules, and is sewn together with the upper part.

I want to know if the titura and ketzitza are two seperate piceces of leather, or one piece? From what i understand it is one long piece of leather that folds over, the folded piece becomes the titura and the upper part becomes the ketzitza. I want to know if my understanding is correct (sources please), and if halacha dictates any of this?


texts: Would you need to make a bracha on a rainbow seen on another planet?

texts:
This NASA article claims that Titan, one of Saturn's moons, has a wet climate and occasionally, rainbows occur when sunlight refracts off these "water" droplets. However, these droplets are composed mainly of methane, rather than hydrogen and oxygen as on Earth.

The article claims that rainbows occur on Jupiter and some other planets or their moons, as well. If one were on one of these planets or moons and saw a rainbow, would one make a bracha, or is the concept of a rainbow defined only by how Earth forms rainbows?


texts: Making a siyum and eating meat during the 9 days

texts: It's brought down in Halacha that if one makes a siyum during the 9 days they may eat meat. A person happens to have a siyum coming out now in the 9 days (he is only one daf away.) However not every siyum he eats meat. Some siyumim he makes by himself without a "celebration" and an official seudah, while other siyumim he makes on Shabbos (specially for the reason that he is anyway eating meat then and having a seudah that it would be nice to use to celebrate the siyum instead of doing it special during the week when he may not make such a big seudah with meat.) In short this person sometimes does make a seudah with meat for his siyum and sometimes not. May he make the siyum now during the 9 days and serve a meat seudah to his family?


texts:
Inspired by this question, I understand that mappik in Aramaic has a different meaning than in Hebrew.

I just wanted to be sure: is mappik in Aramaic pronounced the same way as in Hebrew?