texts: Nothing new under the sun, except for women chasing men?

texts:
I noticed that in Yermiyahu 31:21, it says .

  עַד-מָתַי תִּתְחַמָּקִין, הַבַּת הַשּׁוֹבֵבָה:  כִּי-בָרָא יְהוָה
  חֲדָשָׁה בָּאָרֶץ, נְקֵבָה תְּסוֹבֵב גָּבֶר.

"...and Gd will create a new thing in the land, the women will encircle the men"  (This section is obviously talking about when the Jews will return to Israel)

In kohelet, as we all know, it says "nothing is new under the sun".

What is the traditional way of reconciling these two statements?

edit:  I should clarify that I'm not so interested in what 'women chasing after men' means or how people interpret it.  I'm more curious about the phrase 'a new thing will arise'...  How is this possible if 'nothing is new'?


texts: Restrictions/rules of men submerging in a Mikvah (according to Halacha)

texts:
My family has had many beautiful experiences bathing in Mikve in Israel. We are wondering of there are restrictions in the number of times one can submerge in the Mikvah. There are 2 questions, but my feeling is that they are simple enough to ask in one post.  Please answer according to the rules of Jewish Law (Halacha) not Kabbalistic perspective.

Are there a certain number of "dunks" under the water that one should do that is most auspicious? Or is one time sufficient?
Can it be done many times during the day? (for example morning, midday and evening)

Are there any restrictions on the number of times one can dunk during a bath...? Or bathe in a Mikvah in a day?

Thank you for your insight!


texts:
A person wants to be proficient in halacha.

1) Should he learn halachos:
a) that pertain to his fellow man? - I.e. Shemiras HaLoshon, Stealing or Ribis etc.
b) or to his Creator? (I.e. Shabbos, Berachos or Milk and meat)

2) Is there a specific order of which category of halacha he should learn first?

3) How many times should he review that category of halacha, before he goes onto a new topic?


texts: What is "blood that moved from one place to another"?

texts:
I'm learning laws of salting in the Shulchan Aruch.  One concept I'm battling to understand is "דם שפירש ממקום למקום" - blood that moved from one place to another.  Here's a good example of my confusion: see YD 69:18.  The Shach in ע"ד says that blood in the flesh that did not move is permitted, but that's only "if it didn't move at all from its place".  A simple reading of this seems to imply that the Shach (and most other Rishonim and Acharonim) did not understand the concept of a circulatory system, since they seem to have a concept of a fixed place where each drop of blood belongs, and where it is permitted to eat it - but as soon as that blood moves out of its place, it becomes prohibited.

Perhaps the Mechaber disagrees with this interpretation of דם שפירש ממקום למקום, applying it only to blood the moved between two separate pieces of meat, or at least that exited this piece of meat and was later re-absorbed?  In the argument over whether salting is supposed to remove all the blood or most of the blood, the Rambam comes down on the latter side, which is why he requires chalita, to seal the blood in so that it doesn't leak out when you later cook it.  If that's the case, then he surely cannot agree with the way the Shach understands it, because whatever blood didn't come out with the salting has surely "moved" during the process - yet the Rambam permits it!

How do you understand this concept?  And if, indeed, it is based on a misconception of the circulatory system, how would the halacha be affected?


texts:
As far as I can tell, the latest date mentioned in Tanach is in Nechemiah 13:6:

  כִּ֡י בִּשְׁנַת֩ שְׁלֹשִׁ֨ים וּשְׁתַּ֜יִם לְאַרְתַּחְשַׁ֤סְתְּא מֶֽלֶךְ־בָּבֶל֙ בָּ֣אתִי אֶל־הַמֶּ֔לֶךְ

  for in the thirty-second year of King Artaxerxes of Babylon, I went to the king.

If I understand Seder Olam's chronology correctly, this Artaxerxes is identified with Darius in whose reign the Temple was built (in his second year). This would mean this event takes place in the 31st year of the Second Temple's 420 year history i.e. 321 BCE (give or take a year or two).

Alternatively, following conventional chronology and identifying this Artaxerxes of Nechemiah with Artaxerxes I of Persia would give us a date of 434 BCE.

My question is two-fold:

Are there are any verses in Tanach which are assumed or interpreted (by Torah scholars or academics) to be referring (in a historical rather than prophetic manner) to later dates than Nechemiah 13:6 refers to?
Are there other interpretations of Nechemiah 13:6 which have been offered that yield a different year to the two I have already mentioned (maybe by identifying Artaxerxes with a different king, or otherwise positing a different chronology to the two I've mentioned).


texts: Is one allowed to offer bounties on Mi Yodeya?

texts:
Mi Yodeya has a bounty feature, where a user gives away some of their reputation points to either attract or reward a high-quality answer (simplified).
However, we learn in the name of the Chafetz Chaim:

You can't give up your reputation because it is not wholly yours to cede.

This would make it seem that using the bounty system is forbidden.
On the other hand, it could be that reputation points are a Bad Thing in the first place, in which case it might be beneficial to get rid of some.
What do the sources say about this?

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


texts: Meaning of עריכת נר לבן ישי משיחך

texts: In the third blessing of the amidot for the yamim nora'im, there is a phrase ועריכת נר לבן ישי משיחך. In what sense is the root ערכ used in the phrase? Is this phrase a reference to a verse in the Bible?


texts: How does one make a Cheshbon HaNefesh during Elul. I'm aware of the technique given in Sefer Cheshbon HaNefesh, but that is intended (and set up as) as a year round exercise. To do something more comprehensive and special for Elul, what should should we do?


texts: PTIJ: It's not Rosh Chodesh Adar for me yet. Do I need to filter PTIJ posts?

texts:
I live in the USA where it is not yet Rosh Chodesh Adar. However there are Israelis for whom it is Rosh Chodesh Adar, and they are posting Purim Torah questions to Mi Yodeya. Am I halachically obligated to filter out PTIJ posts until it is Rosh Chodesh Adar for me as well?

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


texts:
Rashi to Shemos 35:2 explains that by teaching about Shabbos before the Mishkan, Moshe was emphasizing that Shabbos could not be pushed off to build the Mishkan.

However, Rashi made the statement from the juxtaposition between Shabbos and the Mishkan in Shemos 31:13. Why did this teaching need to be taught twice?

If you'll say that once is from HaShem to Moshe and once is from Moshe to the people, why couldn't the passuk just say the latter and I will understand the former on my own?


texts: Purim 2020 Skype megilla leining recommendation

texts:
Due to the 2020 Coronavirus epidemic, many are unable to go to shul this year to hear the Megilla. For those who are unable to find a private reading and are without their own Megilla, they have limited options.

Harav Hershel Schachter has ruled that, for this year's unique extenuating circumstances, it is worthwhile to listen to a live broadcast of the Megilla from Shul rather than miss Megilla reading altogether. Others have ruled similarly. For those who are relying on this leniency, what are sites that broadcast the reading live, e.g. for the zmanim of EST?


texts: Should I go to synagogue when I can't focus?

texts: If I am too ill/stressed to be able to concentrate on worshipping G-d, should I still go to synagogue? Is there an official ruling on this? I'm worried that I might be disrespecting G-d by going.


texts: Looking for rabbinic exponents of cataphatic theology

texts:
Shalom.
It is well-known that the Rambam and the Kabbalists espouse an ‘apophatic’ understanding of G-d, in which Hashem is understood negatively, as not-this and not-that. Could someone point me to Orthodox sources in the ‘cataphatic’ tradition - i.e. those who claim that Hashem may be known ‘positively’ (which is to say, known in the proper sense of the term)?
Many thanks for your time.


texts:
I'm wondering if there exists a dictionary for the more technical terms used in the Moreh Nevuchim? (Any of the translations).
I know I could just use an English translation and match up the words, but a dictionary would be more useful.


texts:
In determining the preferableness of fuel and wick types, the שולחן ערוך and רמ"א refer to light "hanging on wicks nicely" and the possibility of candle light being "clean" and "clear". What physical states of burning wick/fuel do these phrases describe?

Is a comparison of light "clarity" or the other parameters listed above relevant with the modern home pyrotechnology of today or is it a moot point because the standard materials used automatically exceed the necessary threshholds?

(This question is motivated by a cryptic but direct פסק I got recently from a prominent American פוסק that, as far as the רמ"א's opinion is concerned, wax candle flames are not clearer than oil flames.)


texts:
I don’t understand the calendar this holiday:

iOS says today is 10 Av
hebcal.com says 10 Av as well

but:

google says Tisha b Av is today
chabad.org says Tisha b Av is today (https://www.chabad.org/library/article_cdo/aid/144575/jewish/What-Is-Tisha-BAv.htm)

but:

main page of chabad.org says the date today is 10
Av

What’s the deal? How did 9 Av end up on 10 Av?


texts: WHy was King David allowed to kill Phillistines?

texts:
In Breishit 21:23-24, Avimelech asks Avrahm to swear that his future generations will not destroy his sons or grandchildren.

Bechor Shor commentary says:

  תעשה עמדי. כשתבא לידך שלא תגרש גם אתה את זרעי:

When you posses (the land, swear) that that you will not exile my offspring.

If Avraham made this promise, how was King David, or anyone else allowed to destroy / exile the Phillistines?


texts:
In the classic Vilna printing of the Talmud, there is a significant amount of white space present underneath Menachot 63b.

Why is this the case? Is there something missing that used to be there in other editions? Was something censored?

As motivation for asking this question, I note Sanhedrin 43a which also has significant white space underneath, and is known to be the subject of censorship (owing to references to Jesus and his disciples).


texts: When cooking something with eggs, I always check the eggs for bloodspots. But I wonder, if I find a blood spot, do I need to throw the whole egg away or can I take the blood out with a spoon and use the non bloody part?


texts: Is it acceptable for a Gentile to attend a service at a Synagogue without intent of conversion?

texts:
I'm a practicing Christian getting my master's degree in education, and one of my classes (cultural foundations of education) calls for me to spend time in a culture other than my own.

I have a great respect for Judaism and would love to take this opportunity to immerse myself in the culture in order to better understand its rich history. I can imagine that this may be seen as disrespectful, and want to make sure that this isn't the case.

Is there a way for me to respectfully sit in on a service or otherwise immerse myself in the Jewish culture without making anyone uncomfortable or be distracting?


texts:
Whenever a Jew performs an activity that is mandated by the Torah, s/he recites the blessing that acknowledges God, "אשר קדשנו במצוותיו" (who sanctified us with his commandments), and who commanded us to... [insert name of activity here].

This is all well and good when the activity can either be found explicitly in the Torah (eg: blowing a shofar) or can be inferred from the Torah (eg: waving the four species), but what about those things for which there is nothing in the Torah at all?

By way of an example, washing one's hands before eating bread, or lighting candles on erev Shabbat. Both of these are rabbinic enactments; they have no basis whatsoever within the actual written Torah. I know that it is necessary to make the above blessing when performing them ("Blessed are you, O God, etc, who commanded us concerning the washing of the hands, etc") - my question is why? It was not God, strictly speaking, who "commanded" us in this regard, but the rabbonim.

Furthermore, to the best of my knowledge, we do not make this blessing when writing a prozbul, yet that is no less rabbinic in nature.


texts: Why does Ruth Rabbah 5:6 quote Isaiah 53:5?

texts: It seems that most meforshim (like Rashi, Radak, Ibn Ezra, Mahari Kara, Malbim) explain Isaiah 53 as referring to Klal Yisroel (or at least the righteous remnant of Klal Yisroel) and not the Moshiach. Why then does the Midrash in Ruth Rabbah 5:6 prove that Moshiach will have yisurin from the words in Isaiah 53:5, "והוא מחלל מפשעינו"?


texts: What Halachot apply to serving on jury duty?

texts: Halachically, what are the responsibilities of one who is called to jury duty? What if one of the litigants is Jewish, and the halacha would find differently than civil law does in the case, are you considered to have financially damaged him?


texts: What if Kiddush was forgotten on Leil Shabbat?

texts: Suppose Kiddush were forgotten on Leil Shabbat. Would a person be allowed or even required to do Tashlumin and then recite Kiddush during the daytime since it was missed the previous night?


texts:
From this website, I get:

14th of Nisan, 3793 = Fri, 1 April 0033

To make easier, assumed that the sunset is always exactly on 6.00 pm.
So, 14th of Nisan duration is from 6.01 pm to 6.00 pm
and 1 April duration is from 00.01 am to 00.00 am
Abdul say :
"today is April 1st 4 pm"
What I would like to know :
At the moment Abdul say like that, is it 14 Nisan or 13 Nisan ?
I mean,
if it's 14 Nisan, then around 3 hours more it's 15 Nisan
if it's 13 Nisan, then around 3 hours more it's 14 Nisan
Any kind of respond would be greatly appreciated.
Thank you in advanced.

ADDITION:
I'm sorry as I think I need to give a reason for my confusion:
It's because I wander what if Abdul location it's not in Israel.
Based the answer from N.T, so:
because if it's April 1st 4 pm then it's 14 Nisan 4 pm
then (me conclude) the Date in regular calendar is always 6 hours before then the Date in Hebrew calendar.
So, if Abdul in Jerusalem at 6.05 pm (after sunset) say : "today is April first",
then the date in Hebrew calendar is 15 Nisan 6.05 pm.
I wonder how if Abdul (for example) in Auckland.
Auckland is 9 hours ahead then Jerusalem.
So, if in Auckland at 6.05 pm (after sunset) Abdul say : "today is April first", but in Jerusalem is not sunset yet, it's still morning 9 am in Jerusalem.
So I wonder what is the date in Hebrew calendar when Abdul say "today is April first" in Auckland at 6.05 pm (after sunset) ?


texts: Meaning of the phrase ובחנם דחק לפרש in Tosofos

texts:
I'm seeing a phrase ובחנם pop up in Tosofos in a few places, for example ובחנם דחק לפרש on בבא קמא נת עב
Curious if anyone knows what that means.


texts: What is the significance of "mayim nukvin" according to chassidus

texts: What is the spiritual significance of "Mayim Nukvin" (feminine waters) according to Chassidus? I have seen it plenty of times in Tanya and various Maamarim, but I never really understood the concept.


texts:
Generally

When davening alone, the angels hear/take our prayers to Hashem on our behalf  (when Davening with a minyan Hashem hears our prayers directly).  Example source (although this discussed Slichot and I am interested in other prayers):

  Since the Heavenly angels do not understand the Aramaic language, one praying alone should not request his needs in this language; rather, one should only ask for his needs in the Holy Tongue (which is what the Hebrew language is based on). Thus, one reciting Selichot alone should not recite those sections which are written in Aramaic. Only when Selichot are being recited in the presence of a Minyan of ten Jewish men should these portions be read, for Hashem’s presence is with them and their prayer shall surely be heard.

Angels do not understand Aramaic. example source

Do people know of sources discussing the following theme:

Therefore, should the Aramaic sections of davening be omitted when davening alone?
Specifically are there any sources discussing Uva letzion, and leaving it out entirely, or leaving out the Aramaic sections when davening without a minyan?  Or is it considered more learning than davening?


texts: Is there a source that writes that R' Maimon kept the Chovos Halevavos on his table?

texts:
I heard that the Rambam's father, Rabbeinu Maimon, used to keep the Sefer Chovos Halevavos on his table. (Which was told to me to illustrate his high regard for the sefer.) I have seen accounts of the Rishonim arranging it to be translated (e.g. the Raavad), (which would show their regard for this sefer), but I haven't come across a source for this.

Thank you for any help on the matter


texts: Can one give maaser to a fundraiser that will only donate its profits to charity?

texts:
If someone owes a certain amount of money for Maaser, can one use it to buy goods (raffle ticket, baked goods, etc.) from a fundraiser that will only donate its profits, not all its proceeds, to the actual cause?

Technically, some of the total money received in the fundraiser will be used to pay off the goods, and this will not be considered "tzedaka".

Essentially, my question is whether or not it will be considered as if only a portion of the money one gave actually went to tzedaka (and thus the giver wouldn't have fulfilled his Maaser obligation), or can one just imagine that their money is going to the part of the funds that will actually be donated?


texts: Are women forbidden from Teaching Gemara\Talmud?

texts:
Assuming that women are allowed to learn Gemara\Talmud\Torah she-Ba'al Peh, are they still forbidden from teaching it to others (either men or women)?

Textual sources for (either references or links) would be greatly appreciated.  Sources explicitly stating that they are permitted would also be nice.


texts: Why usury or interest on loan is illegal within Jews and legal for non-Jews

texts:
Possible Duplicate:
  Are we allowed to charge interest or not?

Any action or deed which is not considered ethical for ourselves, should also apply on others as well. Also throughout the known history of Jews, ribbis has always been linked with them.
If we look at the character of Shylock depicted in the Shakespeare's play: The Merchant of Venice, we notice the cruelty and cold-heartedness of that Jewish character.

So why does Judaism forbid taking interest from Jews but allow taking it from non-Jews?


texts: Rashi's explanation that Noach did everything he was commanded

texts:
Bereishis 7:5 says:

  וַיַּ֖עַשׂ נֹ֑חַ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖הוּ יְהוָֽה׃

  And Noah did just as the LORD commanded him.

Rashi there explains:

  ויעש נח זֶה בִיאָתוֹ לַתֵּבָה:

  And Noach Did- This is his coming to the Ark

However, verse 7 says:

  וַיָּ֣בֹא נֹ֗חַ וּ֠בָנָיו וְאִשְׁתּ֧וֹ וּנְשֵֽׁי־בָנָ֛יו אִתּ֖וֹ אֶל־הַתֵּבָ֑ה מִפְּנֵ֖י מֵ֥י הַמַּבּֽוּל׃

  Noah, with his sons, his wife, and his sons’ wives, went into the ark because of the waters of the Flood.

Rashi there explains Noach only went in because the flood forced him to

There's two ways to ask the question:

If Noach only went in because he was forced, why is verse 5 praising him for  listening to Hashem?
If verse 7 (and 13) say explicitly that Noach went in the Ark, why does verse 5 need to tell me? (The Ohr Hachaim poses it this way)

The Gur Aryeh therefore explains the Rashi to verse 5 means Noach simply went to the ark, but didn't enter it. Verse 7 is where he enters it. The Levush HaOrah asks on this, that verse 5 says Noach did as he was commanded to by Hashem. Hashem told him to enter the Ark. By going to it and not entering it, how is that fulfilling Hashem's command?

At this point I don't understand how to reconcile the Rashi. How can his peirush be understood? (I understand there are other explanations for these verses, but I'm interested in understanding Rashi)


texts: Does traditional Judaism forbid the ownership or creation of animal statues/figurines? If not, why does this not count as idolatry?

texts:
"You shall not make yourself a carved image nor any likeness of that which is in the heavens above or on the earth below or in the water beneath the earth"
Would this merely forbid creating an animal sculpture (a carved image of "that which is[...] on the earth below," or could it also forbid owning one? If one or both of these are not prohibited, why are they not prohibited?


texts: Where Ish (איש) comes from and how Adam became Ish?

texts:
Adam is called Adam through the whole Torah (I think) except for one time where he calls his wife Ishah to dignify that she was taken from Ish (Ber 2.23):

וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃
Then the man said, “This one at last Is bone of my bones And flesh of my flesh. This one shall be called Woman, For from man was she taken.”

Where does this name/title/designation Ish come from - did G-d call him so, did he realize that name on his own?


texts:
The Midrash in Bamidbar Rabbah 18:22 expounds Iyov 26:12 that when HaShem created the world, he told Rahav, the angel in charge of the ocean, to "open his mouth and swallow all the waters of Creation" to create dry land. The angel refused, saying that "it is enough if I can manage my own," and he began crying. HaShem "stamped" him and killed him, and proceeded to trample on the water and set beaches in place to hold back the oceans such that the dry land would be created.

What was Rahav's complaint? If he was unable to do what was asked of him, that it was beyond his control, then why did HaShem kill him? And if he was capable of doing it, why did he refuse and begin crying?


texts: How is a kohen allowed to go outside Israel?

texts:
There is a decree which says that all the land outside of Israel is Tamei (as there is a ch'shash that the non-Jews bury their dead outside of official cemeteries).

If so, how are Kohanim allowed to travel outside (or stay outside) Israel for any reason?


texts: Does use of bi-lateral cochlear implants eliminate the definition of a "cheresh"?

texts:
I have been reviewing Encyclopedia of Jewish Medical Ethics in the area that discusses people with partial hearing. I could not glean any answer regarding technological "fixes".

The insertion of cochlear implants (bi-lateral, menaing both ears), essentially means that the person is physically deaf and can hear ONLY when the implant is on. Would use of implants, then, eliminate the standard halachot that apply to the "cheresh" and classify such a person as a "shome'ah" or "pike'ach"?


texts: is there a good source for critical study of shabbat zemirot?

texts:
The Shabbat Zemirot are written as poetry/songs, and as such, can be kind of cryptic. (See questions tagged "shabbat-songs" for examples of questions about certain phrases in the songs.

Is there a source which explains and elucidates the sometimes cryptic verses (Much like this sefer explains some of the more cryptic passages in the Selichot prayers)?


texts:
Is it appropriate to adopt minhagim that have historically not been observed by your community?

Examples

Ashkenazim pointing to the sefer Torah, usually with the pinky,
during hagbah (after Krias HaTorah) is apparently a
non-Ashkenazy minhag and that is mentioned by Me'am Loez and Rav
Chaim Philaggi's sefer (Be'er Mayim Chaim). [The popularity of this minhag among Ashkenazim has grown significantly in the past few decades.]
Litvaks to get Psicha when expecting a child as discussed by Chida.
Historically (according to many pre-WWII Europeans) they did not have the minhag of opening the Aron Hakodesh when expecting a child.


texts:
http://www.mechon-mamre.org/p/pt/pt0412.htm

And when the cloud was removed from over the Tent, behold, Miriam was leprous, as white as snow; and Aaron looked upon Miriam; and, behold, she was leprous.

Why a skin problem?

What does that tell us?


texts: Seeking Table of Contents for Steinsalz English Edition of the Talmud

texts:
I would like to know which of the several volumes of the Steinsaltz English version of Talmud Masecta Sanhedrin includes pages 72-80.

I had not been able to find this information on the web. The various booksellers provide only volume numbers, such as:
https://www.amazon.com/exec/obidos/ISBN=0679452222/theamericanisraeA/


texts: They could change nature and predict nature, but could not explain it

texts:
In contrast to the secularist position that the physical world is ours by right, whereas the spiritual world is hidden/inaccessible, the Jewish and generally religious position seems to be that Gd endows us with spiritual access but requires us to figure out the physical world for ourselves.

Yet there are many stories, far from exclusively in the chasidic tradition, of holy people's being able to predict and intervene in the physical world, e.g. through exorcism, provocation of miracles, the Urim v'Thumim, the golem, Moses's staff, rabbinical refues and sakanos, and other supernatural devices. Prayer, the most basic of these, is open to everyone. Obviously, then, we do have some spiritual portal unto the natural world.

Moreover, when someone is given a vision of the future, or the ability to perform a miracle, it seems almost axiomatic that he is also told to share it, or do it publicly.
There is then an opportunity for people to change the outcome (i.e., of a bad prophecy) -- but only on a one-time basis!

Why are people seemingly never given visions of understanding of the scientific world through Ruach Hakodesh that could be applied or tested in more than one case?

More detail, optional:

  The scientific facts described in Tanach through Ruach Hakodesh have
  semelfactivity in common. The origins story and the prophecies are all
  one-time events.

  Although there is a good deal of high-quality, replicable science in
  the Talmud and other late sources, it seems that this was all attained
  through the regular scientific method rather than through Ruach
  HaKodesh (bearing in mind, of course, that there is anything between a
  hairline overlap and a one-to-one correspondence between the two).

  Even the most ostensibly correct "visions" of science in history (Newton, > Einstein) are merely paradigms and are not completely
  correct, and moreover they were given to scientists (l'havdil) rather than
  to tzadikim.
  If it is the privilege of tzadikim to know the future, to change >reality, and to do both of these openly -- why isn't it likewise their privilege
  to understand teva and to explain it openly?  Is it because
  G-d always wanted this privilege to be a one-time thing? If so, please
  explain why rigorously.

  ("The book of refue was lost" is not a
  strong enough explanation to account for this entire phenomenon, imo.)
  This is subtly different from my other question in that this incorporates the information that tzadikim and others do change/intervene in the
  physical world through Ruach Hakodesh in many ways--just, puzzlingly,
  not in this one.


texts:
I was in a Tunisian-custom synagogue recently. As many synagogues do, it had signs hanging on the walls containing texts that people will often need to say while not holding a prayer book (a generic Sephardic prayer book. There were no Tunisian ones).

Most of these made a lot of sense to me, but one was "אשת חיל" (Proverbs 31:10–31). Why would that be on the wall? Is it said as part of the synagogue service in the Tunisian custom, and such that people might want or need to say it when they're without prayer books? If so, where in the service is it, meaning on what occasion is it said?


texts: Can a Kohen have his prohibited ex wife as pilagesh?

texts: If a Kohen's wife is G-d forbid raped and he witnessed, there is no heter (permission) to stay married with her as she is a zonah (Leviticus 21:7). However, after he divorces her, can he take her back, not as a wife, but as a pilegesh (informal marriage without kiddushin or Ketuba)? It only says "lo Yikakh" - take her in marriage, here he is not formally married to her. Same question would be if he falls in love with a lady that is divorced whom he takes as a Pilegesh.


texts:
I was reading about Yom Kippur, and I came across this response to the traditional recitation of the Kol Nidre:

  "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault."
  -  From Numbers 15:26

If I am correct in thinking that "the strangers in their midst" refers to non-observant Jews and non-Jews, I am puzzled.  The Jews are atoning for the sins of other people, but I have been led to believe that one of Judaism's complaints about Christianity is the Christian concept of vicarious atonement.  Here, it seems that the non-observant Jews and non-Jews are being forgiven for their sins despite not doing anything to earn forgiveness.  I'm being forgiven without expressing remorse, or asking for forgiveness.  Someone else is doing all the work, but I'm still getting the reward.  Isn't this a form of vicarious atonement?


texts:
Background: In the laws of niddah there is something called a vesst haflaga, which is a period that occurs at some consistent interval.  If a woman establishes a pattern for some amount of consecutive periods, there are various halachic stringencies and leniencies that result from assuming that this pattern will continue.

The most straightforward occurrence of such a pattern would be if a woman had her period at equidistant times, i.e. day 1, 31, 61, 91 (30 days apart).  However, it can follow more complicated patterns, such as an incrementally increasing pattern (1, 30, 60, 91 ...) (S.A. Y.D. 189:5).  The pattern can also consist of a repeating series, such as 25 - 26 - 27 - 25 - 26 - 27 - 25 - 26 - 27, in which the pattern of 25 days later, followed by 26 days later, followed by 27 days later is repeated 3 times, and that whole series becomes the assumed pattern (Y.D. 189:8).

My question is, how complicated can such a pattern be?  Can it be a Fibonacci Sequence?  Can it be ascending perfect squares?  Do the numbers need to be mappable by a polynomial function (as opposed to, say, the set of prime numbers*)?

*I'm not so interested in debating the mathematical claim


texts: Why does Ezra-Nechemiah come before Divrei HaYamim?

texts:
In practically all printed editions of Tanach that I have come across, as well as the ordering given in Bava Batra 14b, Ezra( - Nechemiah) comes before Divrei HaYamim.

Why is this the case?

Chronologically, Ezra - Nechemiah follows Divrei HaYamim. In fact, the last two pesukim of Divrei HaYamim are virtually identical to the first two and a half pesukim of Ezra, indicating that Ezra picks up where Divrei HaYamim left off. So why is the order reversed?

(I am aware that the Aleppo Codex (and also Mechon-Mamre) have Divrei HaYamim at the beginning of Ketuvim and Ezra-Nechemiah at the end, which would negate the question. My question is about the Talmud Bavli's order, and also the order of current printed editions, which seem to follow the Bavli regarding this aspect of the ordering, when they are willing to ignore it in other aspects (e.g. nevi'im acharonim), presumably for the sake of following a more chronological order.)


texts: Why can't we say "This meat is for Pesach"?

texts:
For the 30 days before Pesach,  we are not supposed to say "this is for Pesach," but rather "this is for Yom Tov." The source indicates that the prohibition applies especially to utterances regarding meat, i.e., "This meat is for Pesach."

What is the reason for this prohibition? Is it because it could be understood as a false declaration that the meat (or other stuff) is the real korban Pesach?

Also:

-What are the legal origins of this prohibition, and what level of force does it have? (Is it halacha, minhag, or just superstition? Whose minhag/superstition, and from where/since when?)

-Does the prohibition apply only to that exact expression ("this is for Pesach")--or to what types of expressions in general?


texts: Me'am Lo'ez on not beginning a new mesechta on Rosh Chodesh

texts: It is brought down by the Me'am Lo'ez to Vayikra (page 64) that it is customary not to begin learning a new mesechta on Rosh Chodesh.  The footnote gives as a source "Tur; Hagah; Taanis 32; Yoreh Deah 179."  First of all, is this custom still practiced today?  Also, what does he mean by "Taanis 32," since the gemara in Taanis only has 31 daf?  And which Tur or Hagah is he referring to?  Thanks.


texts: Where does R. Achay Gaon say it's a mitzva to eat meat?

texts:
Deuteronomy 12:20, with Rabbi Kaplan's translation:

  When God expands your borders as He promised you, and your natural desire to eat meat asserts itself, so that you say, 'I wish to eat meat,' you may eat as much meat as you wish.

That last "you may eat" is a translation of "תֹּאכַל", which can also be translated "you shall eat". Someone told me recently that Rav Achay Gaon says that this is one of the 613 mitzvos (commands): if someone wants to eat meat, he fulfills a mitzva by doing so.
I don't see it in the Sh'iltos ad loc.; does anyone have a citation?


texts: Can someone who has done an Aveira pay someone to transfer the punishment to him?


texts:
Midrash Tanchuma, brought in Rashi to Devarim 1:5 says:

בְּעֵבֶר הַיַּרְדֵּן בְּאֶרֶץ מוֹאָב הוֹאִיל מֹשֶׁה בֵּאֵר אֶת־הַתּוֹרָה הַזֹּאת לֵאמֹר׃ (Moses commenced [and] explained this Law, saying...)
באר את התורה: בְּשִׁבְעִים לָשׁוֹן פֵּרְשָׁהּ לָהֶם
explained this Law: He explained it to them in seventy languages.

Hakethav Vehakabbalah explains this to mean that Moses gave them seventy interpretations to every passage.
Moshe translated the Torah into 70 languages. Why did he do so?


texts: Shellac Kosher, but Carmine for example isn’t how come?

texts: Could someone explain to me on which basis/principle products like shellac are allowed to use (according to kashrut)? While products like Cochineal, Carmine, Carminic acid (E120) aren’t, because the Torah teaches us not to eat certain insects.


texts:
Other then having dubious reputation as nutritional supplement, is bee pollen kosher?
I remember reading somewhere it may contain bee parts, but I can't find it now.


texts: Does Talmud Torah truly trump literally every single other mitzvah?(or are there exceptions?)

texts: Talmud Torah is greater than all the other mitzvahs combined (Nefesh hachaim etc.  And many other  sources that say this), But how far does it go? Is one word of learning greater than keeping a full day of Shabbos? Or resisting yetzer hara for arayos ? Or is it just greater than ‘most’ mitzvos but not literally ‘all’..


texts: Are Stack communities fundamentally incompatible with Jewish learning?

texts: What would happen if שאינו יודע לשאול encountered a Stack site?  Is the practice of downvoting and the general ethos of having community-imposed standards for questions in conflict with tenets of Jewish education?   Or does the Four Sons lesson only apply to father and son, and very much not to the internet?


texts: Tshuva concerning sexual sins requires partner's exculpation?

texts: If a person wants to do tshuva of the sexual sins committed, besides stopping the sin and asking G'd forgiveness, should the person also ask sorry to each woman that he had an inappropriate relationship?


texts:
Jeroboam is said to hail from Ephraim (Kings I 11:26), and Baasa from Issachar (15:27).

I understand mention of Jeroboam's Tribe, given Ahijah the Shilonite's prophecy about his potential enduring dynasty (11:29-39), but why is Baasa, a usurping general's Tribe mentioned?

And once Baasa's Tribe is mentioned, while I can understand the omission of the Tribes of kings such as Zimri (16:15) or Shallum (Kings II 15:13), whose reigns were fleetingly short, why not mention the Tribes of Omri, Jehu, Menahem, Pekah, or Hosea, who reigned for some years and oftentimes had dynasties?

Are there any sources that mention the Tribes of other1 kings in the Northern Kingdom, and why are some King's Tribes mentioned in verses, while others' are not?

(A genealogy for reference)

1. Jehu was from Menashe, (Gen Rabah 97:5), Omri was from Ephraim, (Tanhuma Vayehi 6). Still looking for others though!


texts: Why is Moshiach a “fundamental belief” (iqar)?

texts:
In what sense is belief in the eventual coming of Moshiach fundamental to Judaism? Rambam famously includes it as the twelfth in his list of iqarim, but why?

Considering the other iqarim, Judaism would be very different without them—non-existent or nonsensical without some. But it seems to me that if we had been promised something else in place of a restoration of the Davidic monarchy (a generic “Messianic Age”, or a Torah republic, etc.) there wouldn’t be much difference in Jewish practice or thought.

Note: I’m not asking whether belief in Moshiach is required; I’m assuming that since Moshiach is prophesied, belief in the eventual redemption and restoration of the Davidic monarchy is a necessary consequence of belief in nevu’ah. I’m also not asking why a melekh hamoshiach is needed (rather than the alternatives I mentioned above). I’m only asking why (or, in what sense) this belief is part of Judaism’s foundations rather than being one of its consequences.


texts: What was the formulation of the Bracha about Yerushalayim in the times of the Temple?

texts: In Shemona Esrei we pray that Hashem should return to Yerushalayim. Obviously while the Jews were in Yerushalayim during the time of the Bais Hamikdash this Bracha had to be different as it would not be sensible to pray that Yerushalyim should be built during the time of the first temple when it is in all its glory. In addition perhaps Shemona Esrei was first instituted after the end of the first Bais HaMikdash. Perhaps even during the times of the second Bais HaMikdash this Bracha was worded differently. Is there any source that describes the wording of this Bracha during the times of the Bais Hamikdash?


texts: Shelosha Veshishim Umatayim - mi yodeya?

texts:
Who knows two hundred sixty-three?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept the "best" answer.

Move on to the next number.

Shabbat Shalom!


texts: Does one have to ask permission to take something that isn't theirs if they know the owner won't mind?

texts: For example, if someone were to occasionally print out personal (not for work) things using the office's paper and ink and they know their boss wouldn't mind do they still have to ask their boss permission?


texts: In 2 Samuel 8:4 was David rendering the horses unable to stand up (and graze) or just ruining them as war horses?

texts:
2 Samuel 8:4 JPS And David captured from him, one thousand and seven hundred horsemen, and twenty thousand footmen; and David houghed [IE: "hamstrung"] all the chariots [horses] and left over of them for a hundred chariots.

    דוַיִּלְכֹּ֨ד דָּוִ֜ד מִמֶּ֗נּוּ אֶ֚לֶף וּשְׁבַע־מֵאוֹת֙ פָּרָשִׁ֔ים וְעֶשְׂרִ֥ים אֶ֖לֶף אִ֣ישׁ רַגְלִ֑י וַיְעַקֵּ֚ר דָּוִד֙ אֶת־כָּל־הָרֶ֔כֶב וַיּוֹתֵ֥ר מִמֶּ֖נּוּ מֵ֥אָה רָֽכֶב:

    Rashi:
    and David houghed all the chariots (horses): because of the commandment: “He shall not multiply horses unto himself” (Deut. 17:16).

    And left over of them for a hundred chariots: which he needed for his cavalry. Now a chariot consists of four horses as it is stated; “A chariot for six hundred shekels of silver and a horse for a hundred and fifty.” (II Chron. 1:17) from here it is derived that a chariot consists of four horses.

If we are talking about leaving the horse unable to stand it seems to me that that amounts to cruel and unusual punishment on an innocent animal, no?

Would he perhaps have only damaged one leg, just sufficient to keep them from being a threat? Or do we know from history or grammar that David was making a point by bringing such suffering and death on the animals?

And is there any reason he would not/could not simply keep them and re-purpose them?

IE: What were David's action and what does it tell us about our Maker and about David?

Update

I notice that Joshua was specifically commanded to hamstring the enemy horses:

  Joshua 11:6 JPS And the Lord said to Joshua, "Be not afraid of them, for tomorrow at this time, I will deliver them up all slain before Israel. You shall cripple their horses, and burn their chariots with fire."

    ווַיֹּ֨אמֶר יְהֹוָ֣ה אֶל־יְהוֹשֻׁ֘עַ֘ אַל־תִּירָ֣א מִפְּנֵיהֶם֒ כִּ֣י־מָחָ֞ר כָּעֵ֣ת הַזֹּ֗את אָנֹכִ֞י נֹתֵ֧ן אֶת־כֻּלָּ֛ם חֲלָלִ֖ים לִפְנֵ֣י יִשְׂרָאֵ֑ל אֶת־סֽוּסֵיהֶ֣ם תְּעַקֵּ֔ר וְאֶת־מַרְכְּבֹֽתֵיהֶ֖ם תִּשְׂרֹ֥ף בָּאֵֽשׁ:


texts:
'Al HaMihyah exempts 'Al Ha'Gefen, at least if it was said after eating grain products and grape juice/wine. Is this unique to this case, or is there a broader principle?

Can a less specific Berachah exempt a food that is more "important", because it is broad, or is it not "powerful" enough for that "higher" food?  On the flip side, can a more specific Berachah exempt a "lower" food, because it is more "powerful", or is it too specific and not applicable to other foods?


texts:
Inspired by the comments here, I realized how little I know about what other customs' Sedarim are like. As an Ashkenazi, I'd only ever participated in Ashkenazi Sedarim. As such, I'd like to explore what other traditions do on this night.

What is a typical Sefardi (that is, Spanish/Portugese) Seder like? What sorts of minhagim are widely practiced uniquely in Sefardi communities?

Particularly those who have attended both Sefardi Sedarim and other traditions: what were some of the main differences you saw?

For other posts in this series, click here.


texts:
Does anyone translate "סֻכּוֹת" in Vayikra 23:43 as a place name rather than an object (see Shmot 12:37 and 13:20, where it's a place name)?
Might the Toarah mean "celebrate Sukkot because that's the first place you 'landed' as free people", to which R' Eliezer says 'protected by anannei kavod' and to which R' Akiva says --take it literally.


texts: Did the Holy Ark's "self-suspension" miracle ever stopped working?

texts:
Allegedly, the holy ark sustained itself miraculously:

  "ויבואו עד גורן נכון וישלח עוזה אל ארון האלהים ויאחז בו כי שמוטו הבקר".
  אמר הקב"ה ארון נושא את נושאיו עצמו לא כל שכן?!"
  (ילקוט שמעוני שמואל ב, פרק ה רמז קמב)

We see that the Egyptians moved stones of 100 tons and more quite naturally. So I presume, that without the miracle if it stopped someday, the Jews would know how to carry it manually.

So did the miracle work through the ~1000 years of the Ark existence, or the miracle was limited to a specific era (in the wilderness, before the first temple, until the destruction of the first temple or when the Ark was buried)?


texts: Origin of the phrase אור וחושך משמשים בערבוביה

texts:
Rashi teaches us that light and darkness were mingled before Creation (Genesis 1:4, Dibur Hamaschil וירא אלהים את האור כי טוב ויבדל):

ראהו כי טוב, ואין נאה לו ולחושך שיהיו משתמשין בערבוביא

In Hebrew, that Rashi seems to have turned into a phrase:

אור וחושך משמשים בערבוביה

I'd like to know if that full Hebrew phrase appears as is in Sifrut Chazal?


texts: What's the difference between כשב and כבש? Why does the Torah use both?


texts:
Saying Purim Torah, funny (or unfunny) puns based off a misreading of a verse, is an age old tradition in the spirit of Mishenichnas Adar Marbin Besimcha. However, the Gemara in Sanhedrin 99b states:

המגלה פנים בתורה שלא כהלכה אין לו חלק לעולם
He who interprets torah not like the Halacha has no share in the world to come.

Thus I ask, what is the basis for saying over Divrei Torah that are clearly off the mark in its interpretation?
Furthermore, I found that Rav Ovadia Yosef in his Kitzur Shulchan Aruch (Volume 1, 684:17), speaking about the age old practice in yeshivos to appoint a Purim Rav1, excoriates this practice as being a Bizui Talmidei Chachachim - a tremendous disrespect of Torah Scholars.
Is there a blanket license on Purim for these types of practices like we find in the Rema Shulchan Arukh, Orach Chaim 696:8 that men are allowed to wear womens clothing on purim, or unintended damages during the seuda Rema (695:2)?

1. Rav Moshe Heineman, a talmid of Rav Ahron Kotler, was for many years the Purim Rav in Lakewood.


texts: Why is the passive לֹ֖א יֵֽאָכֵֽלוּ used in Devorim 14 (19) rather than the active form used elsewhere?

texts:
Devorim 14 (19) says

יט    וְכֹל֙ שֶׁ֣רֶץ הָע֔וֹף טָמֵ֥א ה֖וּא לָכֶ֑ם לֹ֖א יֵֽאָכֵֽלוּ:

19    And every flying insect is unclean for you; they may not be eaten.

The possuk uses the passive לֹ֖א יֵֽאָכֵֽלוּ instead of the active form used elsewhere in this chapter e.g.

v3 לֹ֥א תֹאכַ֖ל

vv 8, 10 לֹ֣א תֹאכֵ֔לוּ

v 21 לֹא־תֹֽאכְל֣וּ

Why is this?


texts:
i recently got into a debate with a user here as to whether or not Pashta was a conjunctive or disjunctive accent (see chat transcript).

My position was based on the fact that when i was taught the te'amim, and the name of the te'amim, that there was no Pashta, but rather i was taught that there was only Qadma. This was presented as true by the recordings put out by the Egyptian community in New York as well as a list compiled by the former Chief Rabbi of Alexandria

When that user looked into it, he found that this was indeed a common situation, where most Sephardim don't distinguish between Pashta an Qadma. This doesn't seem to be a matter of a few ba'al qorim not knowing the difference, but a lack of distinction amongst teachers and written materials. As evidenced by the Zarqa table on Wikipedia which lacks distinction

As well as this video my Moshe Chabusha (one of the leading Sephardic Cantors in the world) recording the Jerusalem Sephardic Te'amim and the Iraqi Te'amim, both of which lacking a Pashta

https://youtu.be/wh2ppJ2GzFk

Here is a page from a book that shows the different names for the trope. It shows a repetition of the Ashkenazi name Pashta, each time linking it to a Sephardi equivalent, sometimes showing it as a qadma, others as a pashta (apparently this book was written when sephardim still had a Pashta) and once as T'rei Qadmin but the t'rei qadmin is only used for a Pashta that has two trope symbols, and is otherwise called a shenei pashtin, the document shows that this Pashta is different than the earlier ones in the list as it is shown with two trope symbols above the name, whereas the others only have 1.

So my question is what happened to the Pashta in the Sephardic heritage?


texts: Halachically, must a store honor the price that they advertised in the circular?

texts:
A store advertises an item in a circular at a certain price. When the customer buys the item and is about to pay for it, the owner says, "No, The price advertised is wrong. The real price is higher. We made a mistake in the circular, and you can see on the bottom of each circular in tiny letters it says, 'Not responsible for any errors'."

I know that in certain U.S. states, the disclaimer may or may not allow the store to do this. Halachically, must the owner honor the advertised (mistaken) price considering that the customer is about to purchase the item (i.e. - it was scanned, but cash was not yet tendered)? Or, can the owner rely on the fine print disclaimer (see assumptions, below) and he can charge the higher price?

Assumptions:

The rules of "fine print" - Does this work in halacha? The majority of people don't read it, and most don't understand "legalease". Granted, in this case, the single sentence is understandable, but still, most people may not notice it. Thus, perhaps, this is "lifnei iver" - how clearly most something be stated to avoid misleading people?

Generality of the disclaimer - The disclaimer is placed on every ad. It therefore seems that this exempts the owner from randomly changing his mind on the price whenever he feels like it and using the ad as a backup. Seems like a form of "gneivat da'at" or something similar. The owner is trying to weasel his way out of his own error.

Who is responsible for the error? / Benefit of doubt - Maybe there really was a mistake! The owner sent the ad copy to the printer showing the correct (higher) price, but the printer printed it incorrectly. OTOH, is the owner responsible to place another sign near where the item is sold stating the correct price or listing that the published price is wrong?


texts: Is there a problem with wearing sandals or Crocs during Davening instead of regular footwear?  What is the source for this issue and what is the reason for this issue?


texts: If Hashem loves Am Yisrael, why did He intend to destroy them?

texts: In parshat Ki Tissa, Hashem tells Moshe that He wants to destroy Am Yisrael and rebuild the nation using Moshe. Similarly in parshat Shlach. I can understand the concept of Hashem inflicting punishment as discipline but what rationale would justify a genocide of the people you allegedly love?


texts:
Who knows one hundred twelve?
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: Where does Rashi say that Jews will be revered for knowledge of astronomy?

texts: I remember reading a Rashi that says that the Jews will be revered for their knowledge of the stars.  What's the location of this Rashi?


texts:
Who was the last 'Samukh' (סמוך)?

Rambam stated in the introduction of his book,  that the last Sanhedrin (סנהדרין) was a little before the Talmud was edited. But it says nothing about the last person who was Samukh.

Also, it is interesting why the last person didn't continue the 'Semikha' in order to keep it in Israel.


texts: What are the many Halachic options of doing the Mitzvah of drinking on Purim please quote sources? Meaning what are the diffrent the definitions of ad Dlo Yoda?


texts: May one immerse in a body of water that was used for baptism?

texts:
Is there a problem with a Jew immersing him/herself in a mikvah or river area (such as the area in the Jordan River) that was previously used for avodah zarah, e.g. for baptizing? I am talking about using the specific area of the river / lake, etc. where baptisms regularly occur. May one use that area during the time that a Baptism is not occurring, but may occur, later? For that matter, can s/he use it while the baptism occurs, and if so, how far away does s/he need to be?

If a mikvah is invalidated - is that permanently, or can its use be restored by changing the water or doing something else?


texts: Does Pharaoh's daughter speak Hebrew in Exodus 2:10 or is the book of Exodus simply translating what she said in Egyptian into Hebrew?

texts: Exodus 2:10 says: "And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses, and said: ‘Because I drew him out of the water.’" Is the text implying that Pharaoh's daughter spoke Hebrew or did she use the Egyptian equivalent of one drawn out and the text is just translating what she said in Egyptian into Hebrew for a Hebrew audience?


texts:
Suppose you wait 6 hours (or more) and then realize you have a small piece of meat stuck in your teeth:

Do you have to remove it before eating dairy?
[assuming you have to remove it] Do you have to wait any additional time, and/or rinse your mouth before eating dairy?

(six: assuming that's your minhag)


texts: Do Tzipporah and her children need to retell the story of Exodus if they weren't there?

texts:
At the beginning of Parashat Yitro, Yitro bring Tzipporah and her children to the camp after the tenth plague, the sea and battle with Amalek.

Does their absence these events have an effect on their commandments to retell of them?

These people are not modern people who couldn't be there. They could have been there but weren't.


texts: explanation of יַסְתִּירֵהוּ בְּסֵתֶר כְּנָפָיו לְעוֹלָמִים

texts:
The prayer "El Malei Rachamim" there is a passage

  לָכֵן בַּעַל הָרַחֲמִים יַסְתִּירֵהוּ בְּסֵתֶר כְּנָפָיו לְעוֹלָמִים

which by wikipedias translation means

  Therefore, the Master of Mercy will protect him forever, from behind the hiding of his wings

What does this exactly mean?

From whom the deceased needs protection, and what does it mean to hide in the wings of the almighty?

The only guess i have is from שבת פח עמוד ב (Did not find translation in english)

  ואריב"ל בשעה שעלה משה למרום אמרו מלאכי השרת לפני הקב"ה רבש"ע מה לילוד אשה בינינו אמר להן לקבל תורה בא אמרו לפניו חמודה גנוזה שגנוזה לך תשע מאות ושבעים וארבעה דורות קודם שנברא העולם אתה מבקש ליתנה לבשר ודם (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו ה' אדונינו מה אדיר שמך בכל הארץ אשר תנה הודך על השמים אמר לו הקב"ה למשה החזיר להן תשובה אמר לפניו רבש"ע מתיירא אני שמא ישרפוני בהבל שבפיהם אמר לו אחוז בכסא כבודי וחזור להן תשובה שנאמר (איוב כו, ט) מאחז פני כסא פרשז עליו עננו ואמר ר'. נחום מלמד שפירש שדי מזיו שכינתו ועננו עליו ...

Here we find the term that someone hides in hashem, but what does this allegory exactly mean?

But still it is not understandable from whom the deceased has to get protection especially after he got his punishment for his sins.


texts:
The word vort (which is yiddish) has been translated by Frumspeak to mean:

1) Any material that imparts beneficial knowledge: Lesson.

2) A concisely expressed precept: Moral.

Wikipedia translates the word vort and gives it a whole new meaning:

An engagement party is a party held to celebrate a couple's recent engagement and to help future wedding guests to get to know one another. Traditionally, the bride's parents host the engagement party, but many modern couples host their own celebration.

How did the word vort come to mean an engagement party?


texts: Davening for someone to end a painful life

texts: Are you allowed to daven for a person to die because he is in a lot of pain?


texts: What is the source that Parshas Parah is from the Torah?

texts:
I have read in many places that Parah could be a biblical requirement to read.
Why is that? Zachor makes sense (as it says so in the Torah here). Why Parah?


texts: Suggestions on how to spend Shaabath (constructively) alone

texts:
Due to undisclosed circumstances, I'd rather not go the local shul CURRENTLY, at the given moment. Spending Shaabath with the community definitely was an immense help in getting those ~25 hours without screwing around with different prohibitions done.

Thing is, when I'm alone for this time and have all kinds of electronics turned off and don't do melachot, I get bored out of my mind. It seems that my yetzer hara likes to attack me in those moments, where I sit in my room and don't do 'things'. Shaabath is supposed to strengthen my connection with haShem, not weaken it (I think at least. I might be wrong as it is in a sense a reminder of death). But after this week's Shaabath I was left in total emptiness and frustration. I feel like the bond weakened. It is as if though I started to repeat some dumb mistakes after this week's Shaabath. Summer is nearing and it is way more difficult to get over it than it is in the winter time, when a good amount of sleep (also during the day time on Saturday) gets me through soundly.

So, it is definitely not how I'd imagine a proper Shaabath should be. I don't want to feel that bored, blank state again. Sure, loosing track of time (waiting for the stars to appear on Saturday night as an indicator when Shaabath ends) and this total physical and psychological relaxation might be a good thing. But when I'm in a 'hyper' state (which I usually am after a certain time of refraining from 'activities') it gets a bit torturous - turning into a primitive thing lying in bed and wrestling with a chair instead of being able to connect fully with haShem. I also notice that once the phone and the electronics are shut off (the entertainment is gone), I contemplate a lot about the negative aspects of my past. It is crazy how certain thoughts and memories suddenly fall into place once it's night time, the moon is shining and you are left on your own, as if back in the year 1000 from a lack of entertainment perspective.

That is why I'd like to ask for some suggestions on how to spend Shaabath in total (human) solitude in a constructive manner. I imagine books would be most likely the best way, though I lack any at the given moment as I've read through my current collection (which is not very big).


texts:
In our daily prayers we find, "Ein k'Eloheinu" - "There's no one like our G-d"Ben Ish chai mentions that there are big kabbalistic intentions in it.

What is the inner meaning of the prayer?
What are the intentions.


texts: Why was Tisha B'Av established as a day of crying for those who didn't sin?

texts:
Ta'anis 29a teaches that since by the Meraglim the Jews cried for naught, that night, which was Tisha B'av, would be established as a night of crying for all generations.

Why should this be? What did their offspring do, that they should be punished? Sure, HaShem visits the sin until the fourth generation (Shemos 20:5)1, but the Churban was much more than four generations later.

1Makkos 24a notes that this was one of four statements that Moshe said that later prophets overrode. However, at this point in time, it still remained in effect. Perhaps one can argue that at the time of Yechezkel, this statement should be overturned retroactively, which would strengthen this question.


texts: Can one schedule an operation on Motza'ei Shabbat?

texts:
Some operations require fasting an entire day. I understand that one is not allowed to fast on Shabbat (except on Yom Kippur.)

The scenario:

Let's say a patient needs has had knee osteoarthritis. It is not painful, but the patient can't walk easily. He goes to the doctor just before Shabbat, and the doctor has recommended surgery. The doctor recommends doing it on Sat. night since he is in the hospital anyway on Saturday, and his schedule is filled for a few weeks afterwards, and he doesn't want to wait until the next available slot, which is a long time away. The patient's situation is not life threatening, and his condition is not painful, nor would things deteriorate if he waited until the next available slot which is on a Wednesday 2 month's later. However, the doctor recommends things be done the next day, as he doesn't want the patient to feel uncomfortable.

Prior to the operation, he must fast 24 hours -no food, no water or anything whatsoever. Shabbat starts at 5 PM, is over next day 6:15, operation is at 6:30 (patient lives a few minutes from the hospital.) OK, so he is supposed to start fasting from 6:30 PM Fri. night. Technically, he would be able to eat something at the start of Shabbat, except for one thing. The doctor says that he must immediately take some strong med upon leaving his office. He takes it, on the way home from the appointment, he feels nauseous and can't eat anything. 6:30 PM Fri. night arrives, so he must begin fasting.

Knowing that he must fast all day on Shabbat, but based on what the patient and doctor deem to be better treatment, can he still schedule the procedure on Motzaei Shabbat?


texts:
Who knows thirty-two?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why are the last five parshiyos of sefer Shemos not in sefer Vayikra?

texts: Since parshiyos Terumah through Pekudei deal with the building and vessels of the Mishkan and the priestly garments, why are they in Sefer Shemos and not in Sefer Vayikra? Isn't Shemos supposed to be about the redemption from Egypt?


texts:
Paul, being educated as a Pharisee in Jerusalem by Gamaliel, writes: "Every man who prays or prophesies with his head covered dishonors his head" (1 Cor. 11,4).  Also, he find this so natural that he adds, "Does not nature itself teach you [...]?"

That would seem to suggest that the kippah didn't exist in Jesus' and Paul's time.

However, in recent times orthodox Jews have the opposite viewpoint, and men always wear a kippah while praying (and most everywhere else).

When was the kippah introduced, and what changed the orthodox viewpoint so completely?

(To clarify, I'm not asking about the source of wearing the kippah.  I'm more interested in the timeline: Paul's quote seems to make clear that Pharisees in his time would not have wanted to wear a head covering while praying.  That obviously changed later.  When, and how?)


texts: Does second wife Kiddushin hold nowadays Halachicly?

texts:
To elaborate the question of "Can-a-jew-be-polygamous".

If a married Jew makes Kosher second Kiddushin:

Do they hold legally (קידושים תופסים, she's married and needs a Gett to be divorced)?
Can the husband be legally intimate with her?
Is he a subject to lashes or other Bet Din punishment?
Does the court force him to divorce either wife?
Is there a difference b/w the Ashkenazi and Mizrahi traditions?
Does it matter in which country the second Kiddushim are made?
Most intriguing, as there are many theoretical Halachic views and opinions, what would be done practically in the case that it would happen in Jerusalem for an unaffiliated Ashkenazi Jew?


texts: Borrowed an egg from my neighbor, and found a bloodspot inside

texts: If one borrowed an egg from a neighbor, and found a bloodspot inside, do they have to repay the egg? Should you say that since the neighbor would also throw away the egg if they found a bloodspot then one does not need to replace the egg, or do you say that since you borrowed it then you have to repay it?


texts: Why do Sifrei Emes use different taamim?

texts:
I know that the Sifrei Emes (Tehillim, Mishlei, Iyov) use a different system of taamim. Why is this?

What is it about these books that makes it that they cannot — or should not —  use the regular system? (Or, for that matter, what is it about all the rest of the books in Tanach that makes them unable to use the taamei emes?)


texts: What will happen to all other religions places of worship and scripture when moshiach comes

texts: Does it say anywhere in Jewish scripture what will happen to the places of worship and religious scripture of all the other religions of the world when moshiach comes?


texts:
Is the number triple-6 good, bad, or neutral in Judaism?

How about numeric variations and combinations such as 216?

I know that 18 means 'life' due to Gematria calculations.


texts: What is a רופא אומן?

texts:
The Rambam in the second Perek of Chovel U'Mazik writes the following:

הלכה יח
אמר לו המזיק אני ארפא אותך או יש לי רופא שמרפא בחנם אין שומעין לו אלא מביא רופא אומן ומרפאהו בשכר.

What is a רופא אומן and how is he different than a רופא?


texts:
It seems that gentiles are allowed to offer burnt sacrifices, and may do so anywhere in the world. They do not need the Temple. A Jew may even instruct a gentile on how to do this.

What is the purpose of a gentile offering a korban? That is, what does it actually do for them? Offering sacrifices doesn't seem to be commanded by the seven Noachide laws in the same way that Jews are ordered to bring sacrifices. Does a gentile's korban grant specific blessings or atone for specific sins, or is it purely something they can do if they feel like it?


texts: Why say tachanun in selichos but not in davenning when say a sandek is in Shul?

texts: If someone (eg sandek, mohel) is in Shul (the synagogue) whose presence stops the kehillo (congregation) saying tachanun, why is it that we do say tachanun in Selichos but not in davenning (the prayer service)?


texts:
Related to, but not duplicating Falling behind during davening, how should you attempt to keep up with overly-quick recitation of selichos?

I would assume that you interrupt the piyut you’re reciting in order to say the 13 middos along with the tzibur, but what then? Do you

continue from where you were,
start the next piyut along with the congregation, or
does this depend on what’s being said? (E.g., continue with what you’re saying unless the tzibur is up to one of the responsive piyutim.)


texts: Time for morning prayer when flying over Greenland and seeing the sun rise twice

texts:
Last year I flew from Tel Aviv to Los Angeles. The flight leaves at night (1am) and, in the winter, lands when it is still night (630am). However during the flight, over Greenland, one sees the sun then it disappears somewhere over Canada and it is night again until the "real sunrise" on the West Coast.

In this case, when is the right time for shaharit?

Normally one prays at the time of one's current location. But in this case the sun over Greenland is not the "real morning" for that day. Or maybe there are two mornings?

This is important because if the time for prayer is over Greenland and one doesn't pray there - then one cannot eat during the next 8-9 hours until one prays on the West Coast.

And if the time for prayer is over the West Coast then one cannot pray over Greenland.

I could not find answers for this situation. Has anyone encountered this situation and asked a rav? Or do you have sources that would explicity address this?

PS. See here for the return question on not praying arvit if the sun never sets


texts: What does one do if he makes a mistake in Brachos before Birkas HaTorah?

texts:
If one makes a mistake in saying a Bracha (like he started saying a bracha and remembered that he shouldn't say it) after saying "Baruch Atah Hashem", he should finish it off with "lamdeini chukecha" so as to be saying a pasuk from Tehillim 119.

However, before Birkas HaTorah one can't say verses. So what (if anything) should he do (he can't even say "Baruch Sheim" [which is what one should do if he says an unnecessary bracha] since it's a quote from the Gemara)?


texts: Reboiling water and reheating chulent on shabbos

texts:
Possible Duplicate:
  Blackout restoration on Shabbath - and your food

Last night, after we had all gone to sleep, there was a power outage. From reports in the community, it seems that the power was off for at least 4 hours. It went back on this morning.

I have a hot water pot plugged directly into the wall. I had filled it and turned it on and the water was hot before shabbos started. But overnight, it clearly went off and cooled completely, and when the power came back, it started to "cook" again, on shabbos. Can I use that water on shabbos?

The chulent in the crockpot probably didn't cool completely, but certainly cooled off some and then restarted. Is the wet chulent allowed to be eaten?


texts: Rambam and Interpreting Bereishit as Allegorical

texts:
Rabbi Shlomo Riskin makes the following statement in his Sept. 27th, 2013 commentary on Bereishit in the Jerusalem Post:

  Furthermore, Maimonides, in his Guide for the Perplexed, interprets
  all of the early biblical stories until the advent of Abraham as
  allegories, whose purpose is to convey moral lessons rather than
  historical fact.

Does this mean that Rambam didn't believe that anything up until the time of Abraham was literally true?

Is this a reasonable interpretation of Rambam's position as set out in the Guide?


texts:
When did David Hamelech write Tehillim? Or to be more technical, when did David write his first Tehillim and when did he write his last?
Also was there a certain period of time within which he wrote a lot of the Tehillim?


texts: Not allowing one's tzitzis to show in a cemetary according to the Rambam

texts:
It's brought down in the Gemera in Brachos Daf 18a and paskened in Shulchan Aruch Siman OC 23:1 that a person shouldn't go into a beis hakavoros (cemetery) with his tzitzis visible because of "la'ag l'rash".

The idea is it is not respectful to those buried there to show that we (the living) can still perform mitzvas, but they can't.

However I haven't been able to find this din brought down in the Rambam. Why is this? Perhaps it is because the Rambam doesn't hold of the reason of "La'ag L'Rash".

The other din of not wearing tefillin and bringing a sefer Torah is in fact brought down in the Rambam (however he doesn't say the reason there of "la'ag l'rash" like the Gemara says! This din is put together with not bringing these items into a bathroom or bathhouse sounds like the reason because it's a makom of tumah and not la'ag l'rash at all.)

Even though the Gemara says this reason did the Rambam for some reason not hold of it?


texts: Why is the hey in Elo-* replaced with a kuf?

texts: As we know when we write Hashem's name, we replace the hey with a kuf. Why davka a kuf?  For example: Elokai, Elokeinu, Elokah, or "Yud-Key-Vav-Key".  And in "Yud-key-vav-key", why is it pronounced that way instead of "Yud-kuf-vav-kuf"


texts: Bemidbar 9:2 - Why is the word pronounced "Posach", with a kamatz?

texts:
During this morning's (4th day Hol Hamo'ed Pesach outside Israel) I noticed that in Numbers 9:2:

  וְיַעֲשׂ֧וּ בְנֵי־יִשְׂרָאֵ֛ל אֶת־הַפָּ֖סַח בְּמוֹעֲדֽוֹ׃

  ’Let the children of Israel keep the passover in its appointed season.

The word "Pesach" which usually has a segol has a kamatz in this case. I know that usually a segol becomes a kamatz on a etnachta and sof pasuk. As you can see, in the above verse, the change is on the tipcha.

None of the standard sommentaries (Mikra'ot Gedolot) explain this anomaly. Is there anyone that (can) explain why the kamatz is here?


texts: Can I change my mind after I fill out a tzedaka form?

texts:
If I fill out an online submission form for charity, including the amount I wish to contribute, and then before I click submit I decide I don't want to give the money, is that considered reneging on a pledge to charity?

I suppose the same could be asked about if I fill out a check and then change my mind before I mail it.


texts:
We know that Boaz introduced the possibility of greeting people using the tetragrammaton.
The Mishnah in Berochos 54a says

  והתקינו שיהא אדם שואל את שלום חברו בשם שנאמר והנה בעז בא מבית לחם
  ויאמר לקוצרים ה' עמכם ויאמרו לו יברכך ה' ואומר ה' עמך גבור החיל

  and they instituted that one should greet his friend using the
  tetragrammaton as it says “Presently Boaz arrived from Bethlehem. He
  greeted the reapers, “The LORD ( tetragrammaton) be with you!” And
  they responded, “The LORD ( tetragrammaton) bless you!” and it says
  “The Lord ( tetragrammaton) is with you mighty man of valour”.

And Rashi comments

  שיהא אדם שואל לשלום חבירו בשם. בשמו של הקב"ה ולא אמרינן מזלזל הוא
  בכבודו של מקום בשביל כבוד הבריות להוציא שם שמים עליו ולמדו מבעז שאמר
  ה' עמכם ומן המלאך שאמר לגדעון ה' עמך גבור החיל:

  That a person should greet his friend using the tetragrammaton: with
  the name of the Holy One Blessed be He and we do not say that this
  denigrates the honour of Hashem in order to honour humans and we
  learnt if from Boaz who said “The LORD ( tetragrammaton) be with you!”
  and from the angel that appeared to Gideon and said “The Lord (
  tetragrammaton) is with you mighty man of valour”.

I do not know of a source about the use of the tetragrammaton for any purpose before Boaz.

According to Wikipedia based on Encyclopedia Britannica (is this an accepted source for us?)

  Some time after the destruction of Solomon's Temple, the spoken use of
  God's name as it was written ceased among the people, even though
  knowledge of the pronunciation was perpetuated in rabbinic
  schools.[36] Philo calls it ineffable, and says that it is lawful for
  those only whose ears and tongues are purified by wisdom to hear and
  utter it in a holy place (that is, for priests in the Temple). In
  another passage, commenting on Lev. xxiv. 15 seq.: "If any one, I do
  not say should blaspheme against the Lord of men and gods, but should
  even dare to utter his name unseasonably, let him expect the penalty
  of death."[36]

In which historical periods was it allowed to pronounce the tetragrammaton? From the sources above it seems that there was a time when it was permitted to be spoken and later even to be used in a greeting. Later still it was forbidden.

(Was Abba Shaul the one who forbade it? For as we know, the Mishnah in Sanhedrin 10 (1) lists those who have no share in the World to Come. Included in these according to Abba Shaul is someone who utters the Divine Name as it is spelled.)

related: How can we learn the correct way to pronounce God's name?
Where are Jews forbidden to speak the name of God


texts: Is there a preferred or required way to sound shevarim?

texts:
I have heard the shevarim sound from the shofar done in one of two ways:

three short blasts maintaining the same pitch (like "toot-toot-toot")
three short blasts alternating in pitch staring with a low pitch, becoming a high pitch and returning to the low pitch again (like "to-WHO-to; to-WHO-to; to-WHO-to". The middle part on a higher pitch.)

Is only one method correct, or either one? Is one method more preferable? Any sources to support the different styles?


texts: During covid-related social distancing minyan is it better for one person to get all aliyot or multiple people at a distance?

texts:
During the current covid-19 outbreak all shuls in the United States have closed and minyanim are for the most part not being conducted. The OU recently released guidance to be used when minyanim in shul will be permitted. . I am looking to clarify one point made in their statement regarding reading from the torah.

  the Reader may take all the Aliyot, or those called up to the Torah
  may stand at a significant distance during the reading

Once it is permitted (legally, halachicly etc.) to conduct a minyan, would it be halachicly preferable to have a single person, I would assume ideally the person reading, receive all the aliyot, or would it be better for multiple people to stand 6 feet away from the torah and receive an aliyah?


texts:
What's the source that there is תשלומין for tefilla? Is it learnt out from תשלומין of korbanos?
Also related to this: do the daily karbanos, such as the tamid, have תשלומין if they weren’t brought at their proper time? Or is תשלומין only for the karbanos of the shalosh regalim?


texts:
What does the Torah say about racism?

People today do not agree anymore what racism is.But I think we can use the word Racism .I  can't remember anywhere in the Torah where they talk about skincolor.

Maybe there is something in the Talmud about racism?


texts: Why are women invalid as Halachic witnesses?

texts:
Why are women Pasul leEidus ?

Does this still apply?


texts: How to suggest a kosher restaurant for a meeting?

texts:
A colleague suggested a restaurant for a meeting which is not glatt kosher or non kosher. What is a good way to recommend a different restaurant which is glatt kosher without offending him?

Would a different response be appropriate for an Observant,  non-Observant or non-Jewish colleague?


texts: Does anyone here feel that this site is helpful? I do, but is it Bitul Torah? Because you could always go look up the answer in a sefer and get more schar (reward).


texts: If someone already has children and then has a child with someone who has never had children before, is that child a firstborn?

texts: If someone had their first kid with a person who had children from a previous marriage, is that child a firstborn?


texts: Source for galuta d'galuta גלותא דגלותא?

texts: I so clearly remember from my days of Talmud study the phrase גלותא דגלותא, meaning a place that was REALLY far away, seriously in exile, "deep diaspora", totally removed from eretz yisrael.  Maybe it was גלותא של גלותא or גלותא שבגלותא, but I think it was galuta d'galuta.  Can anyone tell me the source for this?  I searched Sefaria and found nothing.  Thank you.


texts:
Kriyah at the Kosel for Women
Do women tear Kriyah at the kosel?


texts: Who is responsible for exterminating cockroaches in house - tenant or landlord?

texts: If a rental house is infested with cockroaches, what does the halacha say about who is responsible for hiring an exterminator, the landlord or the tenant?


texts:
I recently saw this story about students at YU who lit up their dorm windows to turn the entire building into a giant chanukia (just the form, not a real one). That inspired a question:

Exactly how big can a chanukia be and still be kosher?

As seen in this question, a chanukia should not be placed higher than 20 amot (~30-40 feet) from the ground. There seems to be dispute about what exactly is the world's largest
chanukia, but all the contenders are well over 20 amot. (a b c d)


texts: Yosef lived in the Holy Land from age six (B'reshis 30:25, 31:41) until age seventeen (Rashi to 37:34). This was eleven years, or 10% of his 110-year lifespan (50:26). Does anyone comment on this percentage (perhaps — and this is just a guess — in relation to the ten-percent tithe Yaakov promised from "all that You will give me" in 28:22, before Yosef was born)? What does the commentary say?


texts: Special occasions where various Chassidim don't say Tachanun

texts:
Various Chassidim have different customs regarding special occasions where they don't say Tachanun.
[I know this because sometimes I daven in a Vishnitz shule and, upon asking why they didn't say Tachanun one Chassid answered that it was a special day for Vishnitz
(I forgot what exactly... maybe a Yartzeit of a Rebbe)]
For instance Chabad chassidim don't say Tachanun on a day where one of the Chabad Rebbeim
was released from prison. (= Yom HaGeulah)
[see Sefer HaMinhagim p16, Hayom Yom 19th Kislev, 12th Tamuz and 13th Tamuz (search for the word 'Tachanun')]
What special days/occasions do other branches of Chasiddim have on which they don't say Tachanun?


texts: The Rema (583:1) codifies the custom of eating pomegranates on Rosh Hashana as a good siman for the upcoming year, while the Ben Ish Chai (Nitzavim 1:5) says to avoid tart fruits - like pomegranates or grapes - on Rosh Hashana. What do contemporary poskim suggest about eating pomegranates on Rosh Hashana?


texts:
As far as I'm aware, there are at least three editions of the Talmud which are currently available with nikkud in the daf itself (the Steinsaltz/Koren, the Tuvia's Judaica, and the Oz Vehadar). In my past experience learning from the Artscroll shas in a chevruta with a talmid of R' Steinsaltz, I learned that there are multiple ways to vocalise the text. (The Artscroll shas has nikkud, but not in the daf.)

As such, I am wondering how these editions compare based on two criteria: the textual correctness (defined by the censors' emendations and other alternative girsaot) and the grammatical correctness of the vocalisation.

How do these (and other editions of shas menukad) compare based on the above criteria and which edition would be the best recommendation?


texts:
Is there any reason* neighbors could not build adjoining Sukkoth?

What I mean is, suppose there were four** row houses, which shared an open patio/courtyard with four** row houses behind them, and this open courtyard could be divided into about a 12x15'** section for each home.  Could these neighbors pool their resources together to build adjoining Sukkoth, each sharing a wall (and perhaps even a door) with at least two neighbors?

*I mean any Halachic reason; let's assume all the neighbors are great friends.

**I picked a random number.

(Illustration interpreted from question text)


texts: How does the prohibition of writing during chol hamoed apply for electronic devices?

texts:
There is a prohibition for writing during chol hamoed, with a few exceptions such as in cases where loss would be involved.

How does the prohibition of writing during chol hamoed apply for writing / typing in electronic devices, such as cellphones and computers?


texts: Rambam's view of worship in order to attain olam haba

texts:
Rambam writes in Hilchos Teshuva 8:3 referring to Olam Haba:

  וזהו השכר שאין שכר למעלה ממנו והטובה שאין אחריה טובה והיא שהתאוו לה כל
  הנביאים

  This is the reward above which there is no higher reward and the good
  beyond which there can be no [other] good. This was [the good] desired by
  all the prophets. (Chabad.org**)

In Hilchos Teshuva 9:2 he writes:

  ומפני זה נתאוו כל ישראל נביאיהם וחכמיהם לימות המשיח כדי שינוחו ממלכיות
  שאינן מניחות להן לעסוק בתורה ובמצות כהוגן וימצאו להם מרגוע וירבו בחכמה
  כדי שיזכו לחיי העולם הבא

  For these reasons, all Israel, [in particular,] their prophets and
  their Sages, have yearned for the Messianic age so they can rest from
  the [oppression of] the gentile kingdoms who do not allow them to
  occupy themselves with Torah and mitzvot properly. They will find rest
  and increase their knowledge in order to merit the world to come. (Chabad.org)

Yet in Hilchos Teshuva 10:1 (the very next halacha) he writes:

  אל יאמר אדם הריני עושה מצות התורה ועוסק בחכמתה כדי שאקבל כל הברכות
  הכתובות בה או כדי שאזכה לחיי העולם הבא ואפרוש מן העבירות שהזהירה תורה
  מהן כדי שאנצל מן הקללות הכתובות בתורה או כדי שלא אכרת מחיי העולם הבא
  אין ראוי לעבוד את ה' על הדרך הזה שהעובד על דרך זה הוא עובד מיראה ואינה
  מעלת הנביאים ולא מעלת החכמים ואין עובדים ה' על דרך זה אלא עמי הארץ
  והנשים והקטנים שמחנכין אותן לעבוד מיראה עד שתרבה דעתן ויעבדו מאהבה

  A person should not say: "I will fulfill the mitzvot of the Torah and
  occupy myself in its wisdom in order to receive all the blessings
  which are contained within it or in order to merit the life of the
  world to come."

  "[Similarly,] I will separate myself from all the sins which the Torah
  warned against so that I will be saved from all the curses contained
  in the Torah or so that [my soul] will not be cut off from the life of
  the world to come."

  It is not fitting to serve God in this manner. A person whose service
  is motivated by these factors is considered one who serves out of
  fear. He is not on the level of the prophets or of the wise.

  The only ones who serve, God in this manner are common people, women,
  and minors. They are trained to serve God out of fear until their
  knowledge increases and they serve out of love. (Chabad.org)

This appears to be a blatant contradiction. First he writes that everyone including prophets and sages desire the Messianic Era because then they will have nothing keeping them from engaging in Torah and mitzvos to attain olam haba. Yet then he writes that engaging in Torah and mitzvos in order to earn olam haba is improper, and it is not the way of the prophets and sages.

How is this to be reconciled?

Do any sources in Rabbinic Literature note this apparent contradiction?

(I have seen one source that kind of addresses this, and I can post it as an answer, but I did not find it very compelling.)

**In the original translation the word "no" does not appear. However, as without the word "no" it means the exact opposite of what is being said, I added in the word assuming it to be a simple mistake.


texts: Why did Rebbi reject impossible questions?

texts:
Starting premise: Chazal were not fond of people asking questions solely to waste their time. We see this from, for instance, Bava Basra 23b:

  בעי ר' ירמיה רגלו אחת בתוך חמשים אמה ורגלו אחת חוץ מחמשים אמה מהו ועל דא אפקוהו לרבי ירמיה מבי מדרשא

  R' Yirmiya asked, "If one leg was within fifty amos and one leg beyond fifty amos, what is the halacha?" For this they expelled R' Yirmiya from the Beis Midrash.

Critically, Tosfos there note that the issue with R' Yirmiya's question had nothing to do with its improbability, but rather the fact that he was questioning a basic premise of how measurements work that showed he was just wasting their time:

  ועל דא אפקוהו לרבי ירמיה מבי מדרשא. אין לפרש משום דבעי מילתא דלא שכיחא כלל דהיכי איתרמי דרגלו אחת תוך חמשים ורגלו אחת חוץ לחמשים בצמצום דהא אשכחנא דמתניתין נמי בכהאי גוונא איירי דקתני מחצה על מחצה יחלוקו ונראה לרבינו תם דמשום הכי אפקוהו משום דמדדה אינו מדדה כלל יותר מחמשים אמה אפילו רגלו אחת דכל מדות חכמים כן הוא

  "For this they expelled R' Yirmiya from the Beis Midrash" – Don't explain that it's because he asked a question which never occurs, as how can it be so precise that one leg is within fifty amos and one leg is beyond fifty amos, because we find that our Mishnah as well discusses a similar case, as it teaches, "Half and half – they split." It appears to Rabbeinu Tam that because of this did they expel him: because the measurement is not a measurement at all beyond fifty amos, even if it's just one foot, as all measurements of the Chachamim are like this [i.e. this precise].

(If I may add to Tosfos, this isn't the first time R' Yirmiya's questioned this premise; cf. Rosh Hashanah 13a.)

It's implicit in Tosfos that the issue is specifically wasting time; were it simply an impossible question, there would have been no problem with it.

Yet we find in Menachos 37a that Rebbi threatened to exile or excommunicate someone for asking an impossible question until he found that question was not only possible but had actually happened:

  בעא מיניה פלימו מרבי מי שיש לו שני ראשים באיזה מהן מניח תפילין א"ל או קום גלי או קבל עלך שמתא אדהכי אתא ההוא גברא א"ל איתיליד לי ינוקא דאית ליה תרי רישי כמה בעינן למיתב לכהן

  Plimo asked of Rebbi, "Someone who has two heads – on which one should he place Tefillin?" He said to him, "Either go into exile or accept upon yourself excommunication." At that time, a man came and asked him, "A child was born to me with two heads – how much do I need to give to the Kohen [for Pidyon HaBen]?"

Rashi clarifies Rebbi's complaint against Plimo:

  או עמוד וצא בגלות או קבל עליך שמתא דאחוכי חייכת בי

  Either get up and go into exile or accept upon yourself excommunication, because you are mocking me.

If impossible questions are okay, what was it about Plimo's question which Rebbi felt was mockery? And if impossible questions are not okay, then what of Tosfos' proof that that's not why R' Yirmiya was expelled?


texts:
One is not allowed to tell a non-Jew to do a melacha on shabbas, but one can hint and say "it is cold in here", hoping he will realize and shut the air conditioner.

Is one allowed to explain to the non-Jew that he (the Jew) is not allowed to say straight out to do a melacha, so that, from this explanation, the non-Jew will better understand what to do than if he were only told "it is cold in here"?


texts: What is the source of this story about suffering and having a dream about it..?

texts:
I remember a story about a person that suffered very much and went to see a certain rebbe to help him.  While waiting he feel asleep and had a dream where he saw his mitzvos and aveiros and the avairos fair outweighed the mitzvos - but then the angels brought in more trucks and starting unloading bags onto the side of merit.  He asked one of the angels what are these and the angel said this is the suffering that you went through.  As they unloaded the bags the scale started to raise the side of merit and as the emptied out the last of the bags from the truck the scale was exactly even.  He woke up screaming "more suffering!! I need more suffering"

That's basically the story.  Does anyone know the source?


texts: If one is wearing Talit and Tefillin and suddenly becomes violently ill, what should one do?  One cannot enter a bathroom with them on; however, one also runs the risk of fouling himself, or regurgitating in a place that is not proper.


texts: Halachic Works Western Sephardic and Portuguese Hahamim?

texts:
I was wondering if anyone could recommend halachic works by the Hahamim of the Western Sephardic and Portuguese communities if any exist.

I am aware of such things like Keter Shem Tov which detail their minhagim, but I'm more interested in the halachic traditions reflected in local piskei halacha.


texts:
I've seen this oven in a few places. The question is: whether it's an oven or a toaster oven in halacha. My family holds like the 'Aruch haShulchan (Yoreh De'ah 92:55) for regular ovens (that one may use the same oven for meat and milk, although not simultaneously) however we understand that toasters are keilim, and as such, cannot be used for both.

Other factors might include:

size: toaster ovens are significantly larger now than they were, even a couple of decades ago
function: today's toaster ovens are built to serve all of the functions of their larger counterparts
ventilation: some newer toaster ovens use ventilation so as to avoid some of the problems which are discussed in halachic literature.

Would a smart oven (like the Breville in the link) be eligible for the 'Aruch haShulchan's understanding of an oven?

CYLOR


texts: Praying Mantis (גְמָל שְׁלֹמֹה) and Ladybugs (פָּרַת מֹשֶׁה רַבֵּנוּ), roots in early sources?

texts: Are the hebrew names of the praying mantis (גְמָל שְׁלֹמֹה) and ladybug (פָּרַת מֹשֶׁה רַבֵּנוּ) found in Tanach (or later, in chazal)? If so, what is the justification for these names?


texts: How Avelut is healing, according to Rambam?

texts:
The Rambam in Moreh Nevuchim (Chelek 3 Chapter 41) explains that mourning a deceased relative actually heals the great pain an Avel may have: " For mourners find comfort in crying and in excitement till, the body has not sufficient strength to bear the inner emotions; in the same manner as happy persons find rest in various kinds of play. Thus the Lord is merciful to her and gives her permission to continue her mourning and weeping till she is worn out."

Can anyone explain what the Rambam means- and how exactly does this work?
Additionally does anyone know similar quotations from other Sefarim who link Avelut to the actual healing of an Avel?


texts: Is there a easy way to determine if a Shofar is Kosher?

texts:
From the following article at Hasofer.com it seems like the only way to be certain that one has a Kosher Shofar is by buying one with a Hechsher.

  The only way you can be sure that you are buying a kosher shofar is if
  it has a hechsher, certification certificate, physically attached to
  it, normally an adhesive sticker.

Is this accurate? Is there a way of determining whether a Shofar is Kosher even without certification?


texts: Are chanukah menorahs lit from the left or the right?

texts: There are different authorities that state the chanukah menora should be lit from the left or the right. Which is correct?


texts: In the Oral tradition, it appears to be people who pray to their forefathers and foremothers, like Yousef begging Rochela Imeinu at her grave to save him from the Midianyim, and Calev went to the Kever Machpelah and basically prayed to the Avot to ask HaShem that he be "delivered from the spies' plan". Are they really praying to their forefathers and foremothers?? Is that even allowed? Is it avodah zarah to ask our forefathers for things like they do?


texts: What are some traditional Iraqi Minhagim?

texts:
I'm a Sefaradi Jew of Iraqi descent, but my dad is not religious. I have looked in books like "A Treasury of Sefaradic Laws and Customs", but they tend to not have Iraqi specific Minhagim. I would love to know more about my heritage and customs, supposedly my great-grandfather was Hakham in Iraq, but we've lost all the traditions.

Anyone on this site know any Iraqi customs or traditions?

Thanks.


texts: Were Prophets originally called "Seers"?

texts:
In Samuel 1 9:9 it says:

  לְפָנִ֣ים ׀ בְּיִשְׂרָאֵ֗ל כֹּֽה־אָמַ֤ר הָאִישׁ֙ בְּלֶכְתּוֹ֙
  לִדְר֣וֹשׁ אֱלֹהִ֔ים לְכ֥וּ וְנֵלְכָ֖ה עַד־הָרֹאֶ֑ה כִּ֤י לַנָּבִיא֙
  הַיּ֔וֹם יִקָּרֵ֥א לְפָנִ֖ים הָרֹאֶֽה׃

  Formerly in Israel, when a man went to inquire of God, he would say,
  “Come, let us go to the seer,” for the prophet of today was formerly
  called a seer.—

However in the Torah (5 books of Moses) the word "Prophet (navi)" is used all over the place (referring to Abraham, Moses, etc.) without the term Seer (ro'eh) being used at all. Since the Torah concludes some 300 or so years before the events quoted, how does the verse make sense (i.e how could "Navi" be the latter usage of the word)?


texts: Differences between the Rosh HaShanah service Ashkenaz/Sefard

texts:
Besides the usual differences that differentiate between Nusach Ashkenaz and Sefard, such as the different order of Shacharis, extra words here and there, etc. are there any major differences between a RH machzor that is nusach Ashkenaz versus one that is Sefard?

Follow up question here: Differences between the Yom Kippur service Ashkenaz/Sefard


texts: Is not having a shaatnez label considered מראית עין?

texts:
In a personal encounter with a fellow Jew, they pointed out that I did not have a 'shaatnez label' in my suit. Although it is a prevalent custom for shaatnez checkers to sew their label into a checked item I didn't like its appearance and so removed it.

Due to the prevalence of shaatnez labels, is it indeed considered מראית עין to remove such a label?


texts: Origin of משלוח מנות

texts:
In which part of the Persian Kingdom did the concept of משלוח מנות originate?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
I have always thought that the bracha בורא עשבי בשמים is limited to fragrant "herbs" that are used in cooking and perfumes. Thus, you would say it on smelling parsley, sage, rosemary and thyme (and, maybe while listening to "Scarborough Fair", as well.) and similar herbs.

But the term עשב means "grass". Would you say it if you smell grass (esp. when freshly mown)? What about on the grasses emanating from root vegetables such as carrots and turnips?


texts: At what stage does a born-Jewish messianic Jew's presence at and/ or participation in an Orthodox synagogue's kiddush make wine 'Yayin Nesech'?


texts: Wearing reflective armband in place without an eiruv

texts:
In SA OC Siman 301 it's discussed many of the things a person can and can't go out with on Shabbos in a place where there is no eiruv.

Is one allowed to wear a armband or wristband on Shabbos  with some sort of the reflective material on it in a place where there is no Eiruv? This way at night cars will better be able to see the Orthodox Jews crossing the streets. As well this is only worn at night and not during the day at all (it's taken off when one arrives in shul obviously and a person probably wouldn't want to wear it at all during the day.) What is this similar to if anything in regards to what it says in SA OC Siman 301? What other comparisons or examples or proofs to this could be give?


texts: A Jew sells his chometz including an expensive non-kosher la'pesach whiskey collection located in a cellar.  A fire burns down the cellar and destroys all the whiskey.  The Jew makes a claim on his homeowner insurance and the insurance company sends a claim check for the loss on Pesach.  Can the Jew accept the money or would that be a problem of issur hana'ah from chometz?


texts: How to make amends for my previous mistakes?

texts:
According to the Talmud...

"Whoever destroys a soul, it is considered as if he destroyed an entire world. And whoever saves a life, it is considered as if he saved an entire world."
- Mishnah Sanhedrin 4:5; Babylonian Talmud Tractate Sanhedrin 37a

1a. May I ask for the Jewish definition/elucidation of "destroy a soul" please?

1b. How do I make amends if I have destroyed a person's soul inadvertently (since I doubt I ever did it intentionally)? Is a genuine personal apology sufficient, or does the kind of recompense depend on the measure of transgression? I hope I can still remember every mistake and I hope I live long enough to undo as many as possible.

Greatly appreciate any advice, thanks.


texts: My question is should one attach tzitzit to a knitted garment with four corners - I understand that one should with a woven garment as explained in For a man, does any four-cornered garment require tzitzit?) but is a knitted garment considered as requiring tzitzit as well.


texts:
According to Bereishit Rabbah 18:1, Eve was built out of the rib of Adam:

https://www.sefaria.org/Bereishit_Rabbah.18.1?lang=en&with=all&lang2=en

If Eve was made from Adam's rib, that explains "bone of my bone". But what about "flesh of my flesh"?

  JPS Genesis 1:
  21And the Lord God caused a deep sleep to fall upon man, and he slept, and He took one of his sides, and He closed the flesh in its place.
  22And the Lord God built the side that He had taken from man into a woman, and He brought her to man.
  23And man said, "This time, it is bone of my bones and flesh of my flesh. This one shall be called ishah (woman) because this one was taken from ish (man)."
  24Therefore, a man shall leave his father and his mother, and cleave to his wife, and they shall become one flesh.

  https://www.chabad.org/library/bible_cdo/aid/8166#lt=primary

Also, I notice that "bones" is plural. Why might that be?


texts: Kosher flavored beer without certification on the bottle?

texts:
I've always heard that the rule in the United States is that domestic non-microbrewery/craft unflavored beer needs no certification as kosher, as all such beers are kosher, but that any other beer (viz, foreign, microbrewery/craft, or flavored) needs certification. Apparently, that's almost correct: The Star-K's "Star-K Liquor List", March 2014 edition, reads in part:

Beer, UNFLAVORED: Acceptable WITHOUT Certification EXCLUDING when brewed in a craft, pub or home brewery that may bottle non-kosher flavored beers (Oyster, Bacon etc.) EXCLUDING English Milk Stouts
Beer, FLAVORED: Requires Certification

And yet I've recently been in the homes of two different religious families, who served two different brands of flavored beer (I forget which) without certification on the label. So I'm wondering whether they simply erred, or whether there's more to it:

Are there accepted authorities who dissent from the Star-K and maintain that flavored beer doesn't need certification (perhaps only for certain flavors or something)?
Are there brands of flavored beer known to be under certification without its being printed on the bottles?
Or is there perhaps some other justification?


texts: How Was the Red Heifer Water Administered in Israel?

texts:
Numbers 19 discusses administering of the Red Heifer's ashes by way of sprinkling water. From verses 11 through 21, it seems that impurity contracted by the dead is dispelled by sprinklings on the third and seventh day from the time of being impure.

In the desert, this was certainly feasible, as all of Israel camped together. However, how was this done once the land was settled? Verse 9 seems to indicate that the ashes were stored in one place. Did people travel all the way to where the ashes were kept? Did they bring any impure vessels with them as well? Seems like quite a shlep, especially in the wake of a death in the family.


texts: Is it permissible to be mechalel Shabbos to save the life of an animal or pet?

texts:
Is it permissible to be mechalel Shabbos to save the life of an animal, such as a family pet?
Could minchag, chumras, and/or purely Rabbinical prohibitions be relaxed in such a situation, and to what extent?

Please assume no Gentile is available to save the animal's life. However, if it would be permissible to relax certain rules in order to summon a Gentile for this purpose, please discuss.