texts:
Jeremiah 31:15 teaches us that ‘A voice is heard in Ramah (could also be understood as ‘on high’)’, it seems to exist of lamenting and weeping (a mourning of some kind). And it’s connected to the weeping of Rachel for her children.
Why is this voice heard in Ramah? Isn’t Rachel grave on the road to Efrath (Beit-Lechem)?
Adonai seems to comfort her and gives His promises to her, but I noticed in verse 16 that her work shall be rewarded.
So what did mother Rachel do to receive this reward? Why is it that G-d says that ‘for her sake, He will restore Israel to their place?” - Lamentations Rabbah.


texts: Which Tefillin should one wear if only one is available?

texts:
I'm asking this as a multi-part question...
1 - Let's say one can obtain just one tefillin (say, he is poor, can afford to buy just one.) Which one should he obtain first - yad or rosh(hand or head)?
2 - Eventually, he can get the full set. But, for now, only one is available (say, shul happens to have a spare yad or a spare rosh.) Let's say, if he waits for the set, it will be after Kri'at Shema time, and ideally one should wear tefillin when reciting Shema. Should he wear the one that's available, or recite Shema on time without tefillin, and wait until the full set becomes available?


texts: What did Avrohom know about the war in Shechem (Rashi on Beraishis 12 (6))?

texts:
Rashi on Beraishis 12 (6) says

And Abram passed through the land until the place of Shechem: to pray
for Jacob’s sons when they would come to wage war in Shechem.

So Avrohom knew (prophetically) that Jacob’s sons would wage war in Shechem.
If he knew they would wage war, can we assume that he knew the outcome of the war too? And if he knew the outcome, what was the point of his prayer?
Does this mean that we have to understand that he had a limited prophecy; there would be a war but he did not know the outcome.
(Additional point – are there other examples of prayer for future events?)


texts: Would it be forbidden to model a synagogue's design after the Beit Hamikdash?

texts:
The Beit Hamikdash has models. You can purchase them online if you so desire. That being said, those are purely models and are not used for anything beyond study/exhibition.
My question is whether it would be forbidden for a synagogue to be designed as a life-sized replica of the Beit Hamikdash. Specifically, just as a synagogue. In this scenario it would not be used for temple service activities. It would be purely a replica used as a synagogue.
If a Jewish community decided to buy a large piece of land and model the design of their synagogue after the Beit Hamikdash, would it be considered a violation?
Seeing as how the temple could not function as the Beit Hamikdash since it wouldn't be in the correct location and wouldn't possess any of the internal necessities of the original, would there be any halachic considerations to such an idea?


texts: Hakhel: Source for leader of generation replacing king

texts:
As this is (or would be) a hakhel year I was doing some reading up on Hakhel and came across the following statement in a chabad.org article:

  If there is no king – as was the case in the hundreds of years until Saul was anointed –the leader of the generation reads.

I can't find a source for that anywhere, the chabad article doesn't cite it. Any idea where it's from? I've checked the obvious places - Rambam, Sefer HaChinuch, and a few relevant sugyas in the Talmud but I can't find it. Any idea where this halacha is from?

Just to clarify I realize there may be historical precedent from the story of Ezra, but I'm looking to see if/when this was actually codified into halacha.


texts: Online Depictions of the Colorful Second Temple

texts:
Are there any artistic depictions, available online, of the multicolored appearance of the Second Temple, based on archaeological finds (see, e.g., here), or, e.g., the depiction of the blue/green and white wavelike appearance of the Temple walls, as presented in Bava Batra 4a and Sukka 51b?

(See also Josephus, Of The War, Book V.)


texts: Is there a way to prove that a prophet is true?

texts:
I am asking this in response to this question, in which the asker is unwilling to edit the question to make it more suitable for this site; although I think the general idea behind the question is a good one.

Is there a prescribed method for proving that a prophet is a true prophet?  We have seen that there are at least a couple of ways to show that someone is not a true prophet, but are there any ways to positively show that someone is a true prophet?

I am looking for answers in either the Written or Oral Torah, or any other authoritative texts.


texts: Bread between fish and meat requires hamotzi?

texts:
Shulchan Aruch, OC 212:1 (with my own loose translation):

  All that is main, and with it is a subordinate (tafel) thing — one says a benediction on the main thing and exempts the subordinate both from the benediction preceding and from the one after it. It's not necessary that the subordinate thing be mixed with the main: rather, even if each is separate.

  Even bread, which is most important of all, if it is subordinate — for example, say he eats salty fish and eats bread with it so it not harm him in his throat, he says a benediction over the fish and exempts the bread, as it is subordinate.

Rama adds:

  That which we say a benediction on the main thing, exempting the subordinate, is when he's eating them together or eating the main thing first. If, however, he's eating the subordinate thing first,... he says a benediction on the food first....

See there, and the commentaries, for more. In particular, there's a bit of a brouhaha about what benediction to make on a subordinate food eaten before the main food. As always, CYLOR for practical guidance.

Now, some have the following practice, cited with approval by Mishna B'rura (173:4): If they're going to be eating fish followed by meat, they eat something in between to clean out their mouths. (I've even heard some have a preference for bread for this purpose, though I can't cite that at the moment.)

Would the above rule from 212:1 apply to 173:4 bread — bread which is eaten after fish and before meat for the purpose of cleaning out the mouth? That is, is such bread considered subordinate? (I'd guess so, since it's being eaten for a reason similar to the salty-fish bread's.) If so, then is it considered subordinate to that which is eaten before it or to what comes after?


texts: Rav Moshe's Chanuka additions to Baruch Hashem Yom Yom

texts:
This morning in Shul I saw a pamphlet that said as follows. The song Boruch Hashem Yom Yom, the sixth stanza is referring to Chanuka. It said in this pamphlet that Rabbi Moshe Feinstein Zatzal would chant this song each Shabbos. However on the week of Chanuka he would add on "some well known words" when he got to this stanza. It mentioned that Rebetzin Small knew what these words were, however it did not elaborate what these words were? Does anyone know what Rabbi Moshe Feinstein Zatzal added on here?

translation from ZemirotDatabase.org

  וּצְפִיר הָעִזִּים הִגְדִיל עֲצוּמָיו, וְגַם חָזוּת אַרְבַּע עָלוּ
  לִמְרוֹמָיו, וּבְלִבָּם דִּמּוּ לְהַשְׁחִית אֶת רְחוּמָיו, עַל יְדֵי
  כֹהֲנָיו מִגֵּר מִתְקוֹמְמָיו, חַסְדֵי ה׳ כּי לֹא תָמְנוּ כּי לֹא
  כָלוּ רַחֲמָיו.

  When the he-goat waxed strong  And four notable ones came up against
  God's heights,  Thinking in their hearts to destroy His beloved,
  Then, by His priests (the Maccabaeans) He overthrew those who rose
  against Him,  It is of the Lord's mercies that we are not consumed,
  for His  compassions fail not.


texts:
In parshat Vayera, Bereishit 18:7, the text relates that

וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַֽעֲשׂ֥וֹת אֹתֽוֹ׃
Avraham ran, chose an animal, gave it to the youth "and he rushed to do it." (the Haemek Davar says that it means that Avraham rushed the lad to do it)

Instead of any detail given about what was being done, or any verb specific to food preparation, the text simply says "la'asot oto" to do "it". The Radak indicates that the "do" was to prepare/cook the food, but the word seems unnecessarily vague.
As far as I understand, "la'asot" indicates doing an action, with the object (that which is done) usually a specified task. Here, the object is either the unlisted command [cf pasuk 19 "לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט"], or the animal (as other transitive verbs are followed by the object of that verb). The term "la'asot oto" only appears one other time in the Chamisha Chumshei Torah, in Vayikra 17:9 but there the action done is explicitly spelled out in the previous verse (אֲשֶׁר יַעֲלֶה עֹלָה אוֹ זָבַח) . Why would the text use such vague language?
The Chizkuni writes about the phrase "לשון תקון" but I'm not sure what he means by that.
Is there any other discussion/insight into why the text does not say exactly what was done?


texts:
Psalm 145 makes up the bulk of the oft recited prayer known as Ashrei. It is an alphabetic acrostic (missing the letter nun) about the greatness of God.
The verses beginning with Alef, Bet, Dalet, Heh, Vav, Zayin, Yod, Kaf, Mem, Ayin, and Peh are all written in the second person, talking to God.
The verses beginning with Gimmel, Chet, Tet, Lamed, Samech, Tzadi, Kof, Reish, Shin, and Tav are all written in the third person, talking about God.
I don't see any pattern. Why are some one way and some the other? Why are they set up in this particular order?


texts: Differences in Sepharadi Hilkhot Taharat HaMishpahhah

texts:
I've been told that HaRav Mordekhai Eliyahu and HaRav 'Ovadiah Yosef ('Aleihem hashalom), have different shitot (approaches/conclusions) when it comes to Hilkhot Taharat HaMishpahhah for the Sepharadi home. I've been told that, at a high level, HaRav Eliyahu is more mahhmir (stringent) regarding what is/isn't mutar (permitted).

What specific differences exist in the shitot of these two Rabbanim? Ideally, answers like "this Rav waits M days for X type of stain while this Rav waits N days" would be the most useful.

Thank you in advance!


texts: Why is the word שמך vocalized differently in different places?

texts:
Gen 32:29 says:

וַיֹּאמֶר, לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ...
Thy name shall be called no more Yaakov...

But in 30 it says:

וַיִּשְׁאַל יַעֲקֹב, וַיֹּאמֶר הַגִּידָה-נָּא שְׁמֶךָ,...
And Yaakov asked him, and said: 'Tell me, I pray thee, thy name.' ...

"Your name" is vocalized differently between the two.  Why do we sometimes read shimkha and sometimes shmekha?


texts: Different endings for Haftarat Vayetze and Haftarat Shuvah?

texts:
Ashkenazim customarily read as the haftarah of Parshat Vayetze from Hoshea 12:13 until the end of the book.

As the ending of Hoshea is somewhat disturbing, Mishnah Berurah 428:22 recommends adding some verses from Yoel.

I have rarely seen this done in practice; furthermore, these additional verses do not appear in many printed chumashim.

In contrast, on Shabbat Shuvah (the shabbat between Rosh HaShanah and Yom Kippur), common custom is to read the haftarah from Hoshea 14:2 until the end of the book.

Again, Mishnah Berurah 428:23 says to add verses at the end (from Yoel or Michah or both).

In this case, common practice, as well as the printed chumashim, do comport with his  ruling.

Why is there this difference in common practice? If it’s ok to conclude Haftarat Vayetze at the end of Hoshea, why is Haftarat Shuvah different (and vice versa)?


texts: What should you do if you washed and planned to have a meal with bread but realized that the bread went bad?

texts:
Say you had in mind to have a regular meal with bread. After washing and saying homotzi lechem min harataz and taking a bite of bread, you realize that the bread is bad.

Now all you have left to eat is mezonot/shechokol/etc.

Do you say an individual bracha for each food category and their respective bracha acharonas or does the single bite of bread cover everything. If the latter, what is the bracha acharona?

Is there a difference if you ate a bite of the spoiled bread (less than a kezayit) or if you ate no bread at at all? Do you have an obligation to take a bite?


texts: Shvirat hakeilim seems to be a Kabbalistic concept denoting how the light was created within the Genesis account.  However, I cannot seem to find information regarding it.  Can someone please explain to me what it is and back it up with sources.


texts: Did R. Shlomo Yosef Zevin provide sources for his stories?

texts:
In a letter to R' Shlomo Yosef Zevin, the Lubavitcher Rebbe asked Rabbi Zevin to include sources for the stories he compiled in his Sipurei Chassidim.
You can see parts of the letter (printed in Igerot Kodesh vol 11) quoted here (I'm not going to translate it, because it is not relevant to the question):

"בדורנו מבולבל זה, הנה ככל שיש להבהיר הענינים ולהוסיף דיוק, מועיל הוא ביותר... וה"ה בהנוגע לאוסף סיפורים ע"ד נשיאי ישראל... יש להעיר [=לציין]... מקורו של כל סיפור והעיקר – הסמכות שלו. ואם בהנוגע לכל נשיאי ישראל הדברים אמורים, עאכו"כ לנשיאי תנועת החסידות, אשר ידיעות שאינן מדוייקות ולפעמים ענינים מזויפים וכו' – הביאו נזק רב להפצת תורת החסידות והחדרת הדרכותי' ומנהגי' לחוגים יותר רחבים... כדאי שעכ"פ ידפיס עתה מראה מקום מקור כל סיפור... ומה טוב אם אפשר, לצרף לזה גם שורות אחדות ע"ד ערך הסמכות של קובצי הסיפורים השונים וכן המספרים השונים – שכידוע יש בזה שני הקצוות, היינו בעלי סמכות בתכלית ולהיפך, ורובם נמצאים בין שני הקצוות...
"ישנם סיפורי חסידים המעוררים תמהון, ומסקנת חלק מהשומעים הוא, שבודאי איש פלוני – שאודותיו הסיפור – עשה היפך הדין או עכ"פ היפך הלפנים משוה"ד. וזה פועל גם על יחסם בכלל לנושאי תורת החסידות ולתורת החסידות עצמה. בה בשעה שע"י שינוי קטן באיזה ביטויים אשר בהסיפור, סרה כל התמיה. וכיון דרובא דרובא של הסיפורים עברו דרך כמה צנורות, ודאי הוא אשר הביטויים אינם מדוייקים כ"כ, ובפרט – בהעתק מלשון ללשון...
"ואביא שתי דוגמאות:...
ב) סיפור שי"ג: אשר הרה"צ ר' משולם זוסיא ציוה לחפור הקבר ולחפש שם כו' – שקשה להצדיק הוראה זו ע"פ שו"ע, משא"כ בשינוי קטן, שהדברים לאו דוקא בהקבר אלא בסביבות שלו או בד' אמות שלו, סרה כל התמיה. ובודאי בהשתלשלות כל הסיפורים לא דייקו כ"כ שזה הקבר ממש – וכפי שיפרשו הקורא בספר

Did R' Zevin include sources for his stories? The English Translation by Artscroll, A Treasury of Chassidic Tales, does not have sources, and I don't have access to the Hebrew.


texts:
When you bow down completely to the floor on Yom Kippur many people place something on the ground so that they are not bowing directly on the ground.

Why? What is the halachic basis for this?
If bowing directly on the floor without anything placed in between is indeed assur, why do we do it?
Should it be under my head? under my knees? both? somewhere else?
How bad is it if I didn't do it - is it a rabbinic infraction or is it akin to idol worship?

Partly addressed here


texts: Malach HaShem, Malach HaElohim and the way it presents itself

texts:
I’ve a question about Shemot 14:19 in which the malach ha’elohiem (מלאך האלהים) is mentioned.

This verse explicitly says that this messenger who went before the camp, removed and went behind them and that the pillar of cloud removed from before them, and stood behind them; although it’s mentioned in Shemot 13:21 it was HaShem who went in a pillar of cloud,

In another situation (Shemot 3:2) we read about the
מלאך יהוה (malach HaShem) who appeared to Moshe in a flame of fire; although Elohim called from the bush (Shemot 3:4).

So here are my questions:
1. Are malach haElohim and malach HaShem interchangeable terms for one and the same messenger?
2. How should one understand these appearances, literally, methaphorically or as distinct from the malachim themselves?

P.s: related to; How to define the Malach YHVH


texts: In Yerushalmi Bikkurim 11b(end) a person by the name יהודא בן טיטוס is mentioned. I would like to know if this person is the son of the famed roman emperor Titus (unlikely as that may be) or if any other information is known about him.


texts:
On Sh'mos 2:3 and 15:17, Minchas Shay notes that הַצְּפִינוֹ and מִקְּדָשׁ have a dagesh in their respective second letters "for adornment (tif'eres)".

Is this aural or visual adornment?
How/Why is the presence of the dagesh considered an adornment?

Why are these words, specifically, adorned?


texts: Setting a place for the ushpizin in the sukkah

texts: I've been by many sukkos where after the bal habayis (bal hasukkah?) "invites" the ushpizin they will then set a place for them (whichever one is supposed to come that night.) The "place" they set is simply leaving a chair open somewhere by the table or within the sukkah. What is the source for this minhag?


texts: How and why celebrate Purim according to Rabi shimon bar Yochai?

texts:
In the famous give and take discussing the miracle of Purim found in Maseches Megilah 12a, quoted below with Sefaria's translation, Rabi Shimon bar Yochai tells his studets that the danger the Jews were in at the time of Purim was only a pretend danger, לפנים, in appearance , akin to their bowing to the idol which was only done לפנים, in a pretend appearance.

Soncino translates לפנים as pretend. Artscroll used the term outwardly. Adding that Hashem only made it look like they were in danger to bring them to repent. This is based on Maharsha mentione din the footnotes. Soncino too points to Maharsha.

But now the question is why celebrate this day as a holiday? While it's true that tshuva is a wonderful thing and one can argue that had we not done tshuva at that point Hashem might have allowed us to be in real danger, the fact of the matter is that at that time we were not saved from any real danger. So there was in fact no 'neis', no miraculous intervention which saved us. So why celebrate?

Even harder to understand is how we make brachos commemorating the occasion. Why Aren't all the brachos we make on reading the megila  livatala, in vein?
If there was no real neis, how can we make the blessing She'asa nissim?

  שאלו תלמידיו את רשב"י מפני מה נתחייבו שונאיהן של ישראל שבאותו הדור כליה אמר להם אמרו אתם אמרו לו מפני שנהנו מסעודתו של אותו רשע אם כן שבשושן יהרגו שבכל העולם כולו אל יהרגו אמרו לו אמור אתה אמר להם מפני שהשתחוו לצלם
  The students of Rabbi Shimon bar Yoḥai asked him: For what reason were the enemies of Jewish people, a euphemism for the Jewish people themselves when exhibiting behavior that is not in their best interests, in that generation deserving of annihilation? He, Rabbi Shimon, said to them: Say the answer to your question yourselves. They said to him: It is because they partook of the feast of that wicked one, Ahasuerus, and they partook there of forbidden foods. Rabbi Shimon responded: If so, those in Shushan should have been killed as punishment, but those in the rest of the world, who did not participate in the feast, should not have been killed. They said to him: Then you say your response to our question. He said to them: It is because they prostrated before the idol that Nebuchadnezzar had made, as is recorded that the entire world bowed down before it, except for Hananiah, Mishael, and Azariah.

  אמרו לו וכי משוא פנים יש בדבר אמר להם הם לא עשו אלא לפנים אף הקב"ה לא עשה עמהן אלא לפנים והיינו דכתיב (איכה ג, לג) כי לא ענה מלבו:
  They said to him: But if it is true that they worshipped idols and therefore deserved to be destroyed, why was a miracle performed on their behalf? Is there favoritism expressed by God here? He said to them: They did not really worship the idol, but pretended to do so only for appearance, acting as if they were carrying out the king’s command to bow before the idol. So too, the Holy One, Blessed be He, did not destroy them but did act angry with them only for appearance. He too merely pretended to desire to destroy them, as all He did was issue a threat, but in the end the decree was annulled. And this is as it is written: “For He does not afflict from His heart willingly” (Lamentations 3:33), but only for appearances’ sake.


texts: Where do we get the number for how many alyot in the torah reading?

texts:
We know that 7 people are called for reading torah at shabbat shakharit (and one for the maftir), but we find that the number drops down to 3 at minkha and again on weekdays (Monday & Thursday). But we find it different on yom kippur and festivals.

Where do we find a source for these changes in the number of alyot? Can we not do the same number?


texts:
Let's take as a given that it is forbidden to turn a television on or off or otherwise use electricity on Shabbat. Let's also ignore the whole issue of watching TV in the first place. We can also assume that you are not allowed to (or wouldn't want to) leave the volume on.

May one turn a television on before Shabbat, mute the sound, and watch it on Shabbat? Sources or solid arguments only.


texts: Why are certain kosher meat / poultry parts hard to obtain in the U.S.?

texts:
Years ago, my parents could easily purchase these meat & poultry parts that I rarely see now:

chicken feet
cow / calf lungs
goose & goose liver

When I was in Israel, these animals or parts seemed easily obtainable, but I can't find it in the U.S.:

goat meat
"Rocky Mountain Oysters" (a.k.a. - bull "nuts")

Venison is kosher, and a few restaurants serve it, but I've never seen it in butcher stores.

Why are these, esp. the top few items that WERE once obtainable, difficult to find?


texts: Sources on revoking or annulling rabbinic semichah

texts:
I’m looking for sources discussing whether or not rabbinic semichah can be revoked (and if it can, on what grounds), plus sources - especially responsa - which deal with specific cases. The main one I’ve found so far is Chatam Sofer CM162. Can anyone suggest any others?
(NB I’m specifically interested in rabbis rather than cantors, judges etc.)


texts: During the repetition of the amida, many shuls (Minhag Ashkenaz) have the Minhag that after kedusha, the chazzan says ledor vador instead of the usual ata kadosh. When was it, why was it instituted, and what is the source for this change?


texts: Is someone allowed to say a bracha while walking?

texts: Are there any sources that allow/prohibit saying brachot while walking?


texts: PTIJ: What's the difference between Arur Mordechai and Baruch Haman?

texts:
What's the difference between Arur Mordechai and Baruch Haman? Is there a difference?

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


texts: Why is Kosher important to Jewish people? It is not necessarily healthy food from what I can see.


texts: Shulachan Aruch (OC 135:10) holds, and Rama (there) seems to also hold, that if a kohen (or levi, m.m.) is called as acharon then the gabai should say "af al pi shehu kohen". The purpose of this is to announce that he's a kohen, so people don't think he's an invalid kohen. Do any Ashk'nazim use this wording, as opposed to saying just "p'loni ben p'loni hakohen"?


texts: Answering Multiple People Saying Kaddish Out-Of-Sync

texts:
Many times there is more than one person saying Kaddish in shul. Unfortunately, because people say things at different speeds, and have trouble hearing each other across long distances, the Kaddish sayers go out-of-sync and end up at different parts of the Kaddish at different times.

My question is how to handle such situations with regards to answering Amen?


texts: Understanding תוד״ה תפילין on קידושין דף לו ע״א

texts:
The Talmud (Kiddushin 36a) cites a view that women are exempt from the prohibition on balding themselves in mourning. Rava there says that we know of this exemption because the same words "between your eyes" are used in Scripture when describing that prohibition and when describing tefillin which we know women are exempt from. Abaye, however, says we know of the exemption elsehow. The Talmud continues:

  Why doesn't Abaye say like Rava [that we know the exemption from "between your eyes"]? He'd answer you: For tefillin themselves, we learn a rule from this [similarity of wording]. Just as [for balding, "between your eyes"] means a place where one makes a bald spot — the high part of the head — likewise [for tefillin] the location at which to place them is the high part of the head.

Tosafos, commentary ad loc., ask:

  So what [if "between your eyes" is used to learn a rule from balding oneself to tefillin]? Nonetheless let's learn a bald spot from tefillin [also], for there's no g'zera shava by halves, and let's say that just as women are exempt from tefillin they're exempt from the balding [prohibition]!

They answer:

  Maybe the g'zera shava was learned only to teach the location for placing tefillin.

I fail to understand this answer. The very question was that there's no halfway g'zera shava; so what's the answer? "Yes, there is!"? Is there or isn't there? If there is, what was the question? If there isn't, what's the answer?

(For what it's worth, Tos'fos Harosh give what seems to be the same answer, worded differently: "He holds that the g'zera shava was said not to teach requirement and exemption but only to explain what 'between the eyes' is." My question is the same on this as on Tosafos.)


texts: Who is worried about affecting a refrigerator's thermostat on shabbat?

texts:
When one opens a refrigerator door, there are two classes of effects:

Immediate result - e.g. light going on, or in newer models a fan might start.

This class of effects can normally be fairly easily circumvented on shabbat by removing the light-bulb and/or ensuring the sensor which checks whether or not the door is closed is continually activated for the whole of shabbat (e.g. by using tape or magnets).
Eventual response - opening the door allows warm air to enter, which will affect the refrigerator's thermostat, and, eventually, trigger the motor to cool down the refrigerator.

In this article from Machon Zomet, they write that their approach is not to worry about this second class of effects, because many poskim, most prominently R. Shlomo Zalman Auerbach, were not concerned about the indirect effect on the thermostat.

However, they note at the end of the article that there do exist refrigerators with a 'mehadrin shabbat mode', whose purpose is to neutralize the effect of opening the door on the thermostat, and that they define the use of such models as a chumrah.

With whose opinion are these 'mehadrin' refrigerators attempting to comply?

Please cite sources from Rabbis or poskim who either forbid or discourage opening a refrigerator door due to the affect on the thermostat.


texts: Please translate “Shem Yinone mechoilol maichovim” in a selicho for Tzom Gedaliah

texts: Please could someone offer a translation of the phrase “Shem Yinone mechoilol maichovim” in the Selicho for Tzom Gedaliah that begins “Oz Terem Nimtochu” (near the beginning of the selichos)?


texts: The Artscroll elucidated Mishnah (Oholot 4:1) contains a footnote referring to Mikdash David, Kuntres Tohorot 3:4 (d'h והנה זה). Can anyone help me find a copy of this source?


texts:
THis question if for people familiar with the Kabbalic concept of אבי"ע.
Please compare the Torah and the Targum:

"וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים" - "וּבְרָא יְיָ יָת תַּנִּינַיָּא רַבְרְבַיָּא"
"וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ" - "וּבְרָא יְיָ יָת אָדָם בְּצַלְמֵיהּ"

and

"וַיִּיצֶר ה"א אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה" - "וּבְרָא ה"א יָת אָדָם עַפְרָא מִן אַרְעָא"
"וַיִּצֶר ה"א מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה" - "וּבְרָא ה"א מִן אַרְעָא כָּל חַיַּת בָּרָא"

Traditionally, we know that בריאה and יצירה belong to different levels of creation (according to אבי"ע). Why would the Targum use the same word for both?
THe WIKI for Onkelos translation claims:

"Onkelos' Aramaic translation of the Pentateuch (Five Books of Moses) is almost entirely a word-by-word, literal translation of the Hebrew Masoretic Text, with very little supplemental material in the form of aggadic paraphrase.**"

So according to it, Onkelos had to have a reason to stray from the literal translation.


texts: What to do if you say the wrong version of the last bracha in Shmoneh Esrei?

texts:
There are generally two texts for the last bracha of Shmoneh Esrei - one beginning Sim Shalom, and one that starts Shalom Rav. There are different customs for when each is said.

If someone says the wrong one according to his custom (e.g. Sim Shalom at Shabbat Mincha outside of Israel) but would be correct according to a different custom (inside Israel) - what should be done?

What about if someone says the wrong one according to all customs (e.g. Shalom Rav at Shacharit)?


texts: Source for not referring to Chanuka lights as a "menora"

texts:
Following up on this question about the use of the words "menora" or "chanukiya" to refer to Chanuka lights:

I find it interesting that the use of "chanukiya," popularized in 1897 through a secular lexicographic effort, seems to embody a distinction that is religiously valuable: between the seven-branched Menora in the Temple and the eight-(plus one)-part Chanuka lights, which are in different categories of holiness and uniqueness. This distinction would seem to be of a similar spirit to a practice I've seen1 of lit models of the Menora in contemporary synagogues specifically not having seven lights, apparently so as not to be confused with the original Menora.

Are there any religious sources from before the coinage of "chanukiya" that indicate a preference for not referring to Chanuka lights as a "menora"?
Are there any religious sources from after the coinage of "chanukiya" that indicate a preference for specifically using "chanukiya" rather than "menora" to refer to Chanuka lights?

1. Consistent with the Rambam in Beit Habechira 7:10 (thanks to DoubleAA for the source):

  ואסור לאדם שיעשה בית תבנית היכל. אכסדרא תבנית אולם. חצר כנגד העזרה. שולחן בצורת שולחן. ומנורה בצורת מנורה. אבל עושה הוא מנורה של חמשה קנים או של שמונה קנים או מנורה שאינה של מתכת אע"פ שיש לה שבעה קנים


texts: Can you attempt to rescue someone if you're outgunned?

texts:
Principle : Yehareg velo yaavor for murder - you can't kill a person to save your life.

Reason : We don't know whose life is more important ('whose blood is redder').

Implication: You can't kill yourself (suicide) even to save someone else's life (since you don't know whose life is more important, yours or the other guy's).

Scenario : It's you vs 10 armed men who are holding your friend at gunpoint.

Question : Are you allowed to try to rescue your friend, even if you know it's virtual suicide in this situation?

Seems like that'd be killing yourself to save someone else, which we said is not allowed.


texts: Asher Yotzar before or after Bracha Achronah

texts: I read in a Sefer about a situation where a person uses the facilities before making a Bracha Achronah . My question is , do you make an Asher Yotzar first and then the Bracha Achronah or vice versa ?


texts: Do the righteous care too much for their possessions?

texts:
The Torah says:

Jacob was left alone. [Genesis 32:25]

The Talmud adds:

Why was he left alone? Because he remained to retrieve some small jugs. From here we derive that the possessions of the righteous are dearer to them than their bodies. And why do they care so much about their possessions? It is because they do not stretch out their hands to partake of stolen property. Chullin 91a

OK, so the righteous are usually not rich and earn their money honestly.  Without being miserly, they must watch their pennies and take care not to waste or lose possessions.  But "their possessions are dearer to them than their own bodies"?  They endanger their lives to retrieve small possessions?  Isn't the Gemara overstating its case?  What about Pikuach Nefesh?


texts: Should I answer the kaddish if I'm still at the amidah?

texts: Generally, when I say the amidah with a minyan, I'm one of the last (if not the last) persons finishing. This means I'm still at the amidah when the kaddish is recited. And I don't know if I should keep praying, respond amen, or keep silent. What should I do when this happens?


texts: Why does an upside-down sealed pot save everything below it from tumah?

texts:
Mishna Keilim 10:1 discusses tsamid patil (צמיד פתיל), a tight covering for clay pots that protect their contents from external sources of tumah. It includes this statement:

היו כפויין על פיהן, מצילין כל שתחתיהן עד התהום. רבי אליעזר מטמא.
If they were turned over with their mouths downwards they afford protection to all that is beneath them to the nethermost deep. Rabbi Eliezer declares this unclean.

Thus, if a clay pot is upturned with its mouth to the ground (and then sealed with clay to the ground; see Yachin on the mishna), the ground acts as its tsamid patil, according to the first opinion. Rabbi Eliezer disagrees, and thinks that covers must be on the pot, not the other way around.
According to the first opinion, everything downward of the pot is protected from external tumah (עד התהום). Why should this be true? Does it only protect items that are in contiguous ground beneath it? What if the overturned pot was on the second story of a house, and there was tumah in the room below it: would it protect those items directly underneath it on the lower story?


texts: Why do Jewish hebrew bibles have a different number of chapters in Joel and Malachi, who changed it and Why?

texts:
I'm aware that christian chapter divisions were created around 1205, and became adopted by Jews.

A strange thing I notice, is that if I look at a Jewish website - for the number of chapters in Joel and Malachi

Joel has 4 chapters
http://www.mechon-mamre.org/p/pt/pt1401.htm

Malachi has 3 chapters
http://www.mechon-mamre.org/p/pt/pt2401.htm

And I notice that bibleworks also when choosing WTT(aka WLC, Westminster Leningrad Codex / Westminster Theological Text), which is a digitized version of the BHS, they or it, uses that number of chapters for Joel and Malachi also.

However,  if I choose KJV in bibleworks..or look on a bible website created by christians https://www.biblegateway.com/versions/King-James-Version-KJV-Bible/

I see 3 chapters in Joel and 4 in malachi

What came first.. Who changed it, and Why?


texts:
At the end of Elokai Nitzor we say:
"עֲשֵׂה לְמַֽעַן שְׁמֶֽךָ עֲשֵׂה לְמַֽעַן יְמִינֶֽךָ עֲשֵׂה לְמַֽעַן קְדֻשָּׁתֶֽךָ עֲשֵׂה לְמַֽעַן תּוֹרָתֶֽךָ"
Is there a source for these sentences? The reason I ask, rather than assume it was just written and instituted by the Rabbis (although perhaps that is the answer?) is because the paragraph as a whole comes from Brachot 17 (however this line does not appear there) and the sentence after it ends (starting with "L'maan") comes from Tehillim (it appears in both Tehillim 60 and 108). Therefore, due to the nature of the paragraph, I thought perhaps this line too is sources from somewhere. Thank you!


texts: How do you pray for a sick baby who has not yet been named?

texts:
Is it possible to say a Mi SheBerach for a sick baby who has not yet been named? If so, how is it done?

And if one cannot say a Mi SheBerach, is there another prayer that can be said?

What if there are twins? Would all twins have to be prayed for in plural?


texts: Why no Kaddish yatom after alainu in siddur tefillo sfas yisrael, Shabbas Mincha?

texts:
Here is the whole of Siddur Tefilla Sfas Yisrael

http://opensiddur.org/wp-content/uploads/2010/11/Tefiloh-Sefas-Yisroel-Open-Siddur.pdf

On Page 212  Shabbat Mincha, Alainu

It has the end of Alainu - fine

V’ne-emar, v’hayah Adonai l’Melech al kol haaretz.
Bayom hahu yih’yeh Adonai echad ush’mo echad.

But then no Kadish Yatom

If I look in the artscroll or singers, it has kaddish yatom after alainu

The siddur is supposed to be quite a serious siddur, and delineates classical ashkenazi minhag, so if it's missing something there must be a reason, e.g. everybody changed and added it(unlikely), or maybe it's there and i'm not seeing it. Or maybe one town said it and one didn't.. ( in which case i'd like details)

So that'd be my question.. Is it there, if so, where and if not, then why is it not there?


texts: Im l'eit kazot higa'at lamalchut - mi yodeya?

texts:
Who knows if you come to royalty for a time like this?
?אם לעת כזאת, הגעת למלכות - מי יודע
In the spirit of the song "Shoshanat Ya'akov", please post interesting Jewish facts about the significance of your ascent to royalty.
The lazy gematria for this one is Joshua 6:19.
Check out mi-yodeya-series for the previous two hundred ninety-four entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.

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


texts: Maoz Tzur: Is it a universal custom or just an ashkenaz one?

texts: I know that Mi Yodea has already answered the question about the source of Maoz Tzur (Mordechai, unknown, 13th century, perhaps during Crusades?). Is it a universal custom or is it just an Ashkenazi custom to sing after candle-lighting?


texts: Is it permitted to eat sacred/sacral food of other nations?

texts:
Is it permitted by our tradition to eat religious meals of the nations?
For example, Ashure (Noah's pudding) of the Muslims, Kutia of the Polish and Ukrainian Christians, painted eggs of the Russian Christians, sweets of the Vaishnavs (Krishnaism) and turkey of the Protestants.

I'm trying to avoid eating such meals, especially on their holidays. The main reason is to distinguish, and not to confuse anyone, thinking it's ok to join their celebrations even by eating similar meal on the same day.

But is it really that strict in Halacha or a minhag?


texts: Did Moses ask to spare Yitroh in his war on Midyan?

texts:
To continue why-didnt-moses-argue-to-spare-lives-of-midianites:

We know that Moses was very מכיר טובה (grateful) even to inanimate objects: he didn't want to hit the dirt or Nile, etc.

Yitroh took care of Moses for decades and married his daughter to him.

After Matan Torah Yitro wen back to convert his people (the Midianites?)

When Moses waged the war against the Midianites, they explicitly killed every man and all women (see Numbers.31.7.

I don't recall Moses remembering Yitroh and his family.

So did he mention to spare the lives of the family of Yitro?


texts: Can someone swear off something that is already prohibited to them by halacha?

texts:
Can someone swear off something that is already prohibited to them?

For instance: "I swear I won't eat non-kosher."


texts:
I suspect many have heard of the Kabbalah Center. Founded by Philip Berg (who went by the moniker of R' Yehudah Berg, despite likely lacking semicha), the Kabbalah center is known for publishing editions of the Zohar, translations thereof, a kabbalistic siddur with translated kavanot, and numerous completely original works by Berg and his followers.

However, The Center has also, according to Wikipedia, been plagued by many financial scandals and also teaches their kabbalah to non-Jews, a practice which I have heard is forbidden. They also practice theurgy (practical kabbalah) and may encourage ideas of shituf.

Considering this, is the Kabbalah Center a legitimate Jewish institution of learning?


texts: Is a Sfardi ש incorrect according to this Gemara?

texts:
In Masechet Shabbat 104a, it talks about the shapes of the letters, and meaning behind it. One thing it says is:

  ומאי טעמא שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה?

  And what is the reason that [letters of the word] שקר (falsehood) stand on one [leg], while [the letters of the word] אמת (truth) are like blocks? (Translation mine)

As you can see, each letter stands on one "leg". The ש tapers down to a point at the bottom.

For comparison, the word אמת:

But this is using Ashkenazi script. Let's look at a Sfardi ש now:

It stands on a full base, similar to the words in אמת! How can this be? It seems to invalidate the teaching here.


texts:
According to Orthodox Judaism, pioneers may not marry kohanim, as stated in Yevamot (2:4):

איסור קדושה אלמנה לכהן גדול גרושה וחלוצה לכהן הדיוט
A prohibition [stemming from a need to be] holy includes a widow marrying a high priest, and a pioneer marrying a normal kohen.

Why are pioneers treated like second class citizens? Why can they not marry kohanim? Why does "holiness" preclude this? Are they considered inferior?

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


texts: Which type of qorban did the Pesach offering most closely resemble?

texts:
The Pesach story takes place prior to the establishment of the Mishkan and Bet Hamikdash. Since the Israelites had not been commanded to perform the various offerings until the giving of the Torah, which type of qorban did the Pesach offering most closely fall under?

• Olah
• Zebach Sh'lamim
• Chatat
• Minchah
• Asham
• other?

Obviously it was not the parah adumah.


texts: Is there a Midrash that men gave birth early in the Torah?

texts: I'm told there's a midrash which takes it literally when the Torah says that 'Jared begot Enoch' and so on, ie it argues that it was the men who gave birth in those days. Can anyone help me find it? (NB Jared/ Enoch are just an example, I'm not saying that the midrash specifically refers to those two.)


texts: Are Ra'meses and Ra'amses the same place

texts:
In Bereishit 47:11 (and Shemot 12:37 and Bamidbar 33:3 and 33:5) we find mention of an Egyptian place called רַעְמְסֵס - Ra'meses.

In Shemot 1:11 we find mention of an Egyptian place called רַעַמְסֵס - Ra'amses.

Both have the same consonants, but different vowel signs.

Are they the same place? If yes, why the different vowels? If not, do we know where they were in relation to each other?


texts: Ma Nishtana: Why does it say "On other nights we don't dip even once?"

texts:
Rav CF ben DanF omeir ...

Mah Nishtanah says that on all other nights of the year, we don't dip even once. My son says, "That's not quite true. On Shabbat (and some people do it at each meal), people dip the bread in salt. On Rosh Hashanna, people dip bread and an apple in honey. So, why does (the current version vs. Mishnah version) say that we don't dip at all?"


texts: May one ask a non-jew to register for an event online on Shabbat?

texts: Let's say there was a registration form for an event online. The form opens during the day on Shabbat. It is highly likely (almost undoubtedly the case) that by the time Shabbat is over, the event's registration will be full, and it will be too late. May one ask a non jew prior to Shabbat to register one for the event?


texts: Why no play on words for apple and honey?

texts: The other simanim eaten on Rosh Hashana contain a play on words with the name of the food and either a wish for a good omen or a wish for bad to befall our enemies. The yehi ratzon for the apple has no such play on words. Why not? And then, why do we eat the apple at all (not mentioned in the gemarah in krisus).


texts:
It seems there is precedent to allow for netilas yadayim when you don't have a cup, by turning the sink on and off for each rivi'is per hand. By employing this method you satisfy the requirement of koach gavra.

What about a situation where the sinks are all automatic? Would waving your hand to turn on the sink still be considered koach gavra?


texts: Sources for prohibition of homosexual closeness (אביזרייהו דעריות)

texts:
The De'Oraiso prohibition of the sexual act itself is clear and indisputable.
Because we hold that "אין אפוטרופוס לעריות" (Ksubos 13b, roughly "no one can be trusted against illicit relations"), we suspect every man can easily slip into a De'Oraiso prohibited behavior, therefore we do "משמרת למשמרתי" and forbid אביזרייהו דעריות - all kinds of sexual closeness, e.g. hugging and kissing and even ייחוד alone.
I've seen tons of Halochos on heterosexual אביזרייהו דעריות but have never seen a discussion about homosexual closeness.
We also hold that "לא נחשדו ישראל על משכב זכר" (Kiddushin 82b, "Jews are not suspected of homosexual acts"), therefore if two men exhibit attraction and affection we, seemingly, do not hold them as transgressors and, probably, do not forbid such behavior (?).
Toward the gay parade in Jerusalem this week R"L, my guts say something is wrong with HS אביזרייהו דעריות too, but I can't find sources.

What are the sources of the prohibition of homosexual אביזרייהו דעריות?
Or if it is automatically transferred from heterosexual prohibitions - what are sources for that transference?


texts: In my grandmother's family history in Galicia, I have seen a Yiddish name being used by quite a few women - Malya. My question is what is the Jewish origin of the use of this name and what does it mean? This is related to Judaism as my grandmothers Shem Kodesh was Malya as well and I want to know the origin of such a use of the name.


texts: Why does Hashem send Yona to tell non-Jews to do teshuva?

texts: Sefer Yona 1:2 Why does Hashem send Yona to tell non-Jews to do teshuva (repentance)? I don't believe this was ever done before or since.


texts: Many people have the Minhag to eat Taigalach on Rosh Hashana. To the best of my knowledge Taigalach is made with walnuts. How does this jive with the Minhag not to eat nuts on Rosh Hashana since Egoz ≈ Chait?


texts: Levi Marries a Ger - Does the son inherit Levi status?

texts: A Levi marries a female convert. Does the son inherit Levi status? Source?


texts: Do the laws of forgiveness apply equally to Jews forgiving non-Jews?

texts: In the prayer introducing the bedtime shema we say we forgive everyone for everything, even in previous incarnations (gilgulim), and then say, "every Jew." I'm not sure I'm understanding it correctly, but it sounds as if all this forgiving doesn't apply to non-Jews. When it comes to the halacha on forgiveness, do they apply equally to (a Jew) forgiving a non-Jew? Or do different laws apply for forgiving non-Jews?


texts: How much room is there for personal influence given the existence of "free will" and "God's will" and "God's plan"?

texts:
Today's interesting question delves deeper into the concept of free will. I understand that Judaism views free will as the freedom to choose between life and death (i.e. choose life and live), but does that mean the popular conception of free will is, in fact, non-existent? If I strive to do God's will, is there any room for some additional (not substitute) will of my own. Should I assume that God's will is concerned with everything or are there areas where I can contribute to the molding of the future world according to my own desires.

In other words, am I an intelligent being or just a host populated by a soul that may be plotted on an analogue spectrum with outright ignorance on one extreme and Godliness on the other extreme?


texts: Do Jewish people have a collection of books which are the equivalent of the Christian Old Testament?

texts:
One claim that is made in our Christian Church is that the Jewish people use the Old Testament and that Christians use both the Old Testament and the New Testament. How correct is this statement?

Do the Jewish people have a collection of books similar to the Old Testament in the same way that the Christian Bible does?

If so:

Are there any significant differences in the translations (is the Christian Old Testament a copy with some 'interpretations')?
Are there other books added or missing to the Christian Old Testament?


texts: PTIJ: Why would I need to listen to informant of my Father?

texts:
שמע בני מוסר אביך- Heed O Son to the informant of your father (Proverbs 1:8)
Firstly, we put a Moiser (informant) to death. Secondly its Lashon Harah to listen to negative things about your father
Why must I heed the informant??!?

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


texts: At my shul (a sephardi one), I occasionally see people wearing tefillin at mincha on fast days (other than Tisha b'Av). Is this a minhag with a source, or is there some other reason why people do this?


texts:
Midrashim says that the basket in which Moshe Rabbeinu was there was far away from batya. She reached our her hands which became elongated.

How far exactly was the basket away from Batya?


texts: Does a child born to a mother that converted when she was pregnant need Pidyon HaBen?

texts:
It was discussed in a previous question if when a woman who converts to Judaism while pregnant if the child is also Jewish or not. From there it seems that the child is yes Jewish however with some halachic difference.

I'm asking now if there is a possibility that this child wouldn't need pidyon haben (the father I'll add was also a convert at the same time the woman become one, when she was pregnant.)

One possible reason why he wouldn't need (I would say) is because of the dissenting opinions (Ramban) that when the child is born he would need to undergo another conversion.

And if the child does need pidyon haben, can the father (who wasn't Jewish at the time of conception, but is Jewish now) perform the pidyon haben himself or must the child do it for himself later on in life?


texts:
קצור שלחן ערוך 21:1 describes what one should do who missed מעריב by accident:

לאחר תפילת שחרית יאמר תחנון ואשרי ויתפלל תפלת שמונה עשרה לשם ערבית ואחר כך יאמר למנצח ובא לציון וכו׳
After the prayer of שחרית, he should say תחנון and אשרי and then say שמונה עשרה for מעריב. After that, he should say למנצח, ובא לציון, etc.

When should he do this? Specifically: Is the intent that this person say תחנון and אשרי with the congregation, or immediately after his own שמונה עשרה?


texts:
The verse states (Gen 48:10) ועיני ישראל כבדו מזקן לא יוכל לראות "And Israel's eyes were weakened (i.e. obstructed) by his beard, so he couldn't see". If his beard was obstructing his vision, why didn't he just shave?

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


texts:
The Book of Joshua begins:

  1 After the death of Moses the servant of the Lord, the Lord said to Joshua son of Nun, Moses’ aide: 2 “Moses my servant is dead. Now then, you and all these people, get ready to cross the Jordan River into the land I am about to give to them—to the Israelites.

What's the point in verse two "Moses my servant is dead"? Wasn't this already stated in verse 1 & 2? Isn't it already obvious that at the end of Deuteronomy, that Moses was dead?


texts: Where were the Luchos for the year before the Mishkan was erected?

texts: After the erection of the Mishkan, the Luchos were kept in the Aron therein.  But there is an issue of timing.  Moshe received the Luchos shortly after leaving Egypt, but the Mishkan was only erected a year later (e.g., Taanis 29a). (We received the second set of luchos on Yom Kippur, the 10th of Tishre. Tradition has it that the Mishkan was finished on the 25th of Kislev.)  Where were the Luchos kept for that first year?


texts: Did Noah gather the animals, or did they come themselves

texts:
In Genesis (6:19) God commands Noah to gather the animals:

  וּמִכָּל־הָ֠חַי מִֽכָּל־בָּשָׂ֞ר שְׁנַ֧יִם מִכֹּ֛ל תָּבִ֥יא אֶל־הַתֵּבָ֖ה לְהַחֲיֹ֣ת אִתָּ֑ךְ

Verse 20, however, concludes that the animals would come:

  מֵהָע֣וֹף לְמִינֵ֗הוּ וּמִן־הַבְּהֵמָה֙ לְמִינָ֔הּ מִכֹּ֛ל רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ לְהַֽחֲיֽוֹת

Again in the next chapter (7:2) we find the commandment for Noah to bring animals:

  מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּֽקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתּ֑וֹ

Then we find again in (7:9) that the animals came:

  שְׁנַ֨יִם שְׁנַ֜יִם בָּ֧אוּ אֶל־נֹ֛חַ אֶל־הַתֵּבָ֖ה זָכָ֣ר וּנְקֵבָ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה אֱלֹהִ֖ים אֶת־נֹֽחַ

Nevertheless, the verse concludes "as God commanded Noah." One would assume that this means that he was commanded to do something. If they came of their own accord, then even had he been informed by God, it ought to have said "As God told Noah."

What is the resolution. Are the statements about them coming really just a way of saying that they were brought by Noah?

Rashi writes in his commentary to (7:9) that they came on their own, but this doesn't account for the contrary implication in other verses, and indeed in that very verse.

What do other Rishonim say about this?


texts: Allergen information says "may contain..."

texts: If a product is labeled dairy, but the allergen information says "may contain traces of milk," can I assume that it is actually only dairy equipment?  If it didn't say anything, maybe they just didn't list it, which I have heard is done.  But if it does list it, but says "may contain," is that reliable?


texts:
What is the cognitive meaning of the root כפר?  It's applications (that I know of, feel free to add) are:

כפיר - lion cub (Shoftim 14:5)
כפר - village (Shmuel 1 6:18)
כופר - Replacement (bamidbar 35:31)
כפרה - Atonement (Shemos 29:33)
כפר - Cover (Bereishis 6:14)
כופר - (Rabbinical word) deny

Is there a common denominator?  (I left out usages that I see as synonymous, such as bribe [similar to replacement]).


texts:
When Yehoshua came to Israel, he conquered it and divided it among the Jews. This land belongs to them and their descendants.

When the Jews were exiled many years later and came back (by the 2nd Beis Hamikdash), how were they allowed to live in any part of Israel? Land isn't stealable, and the land still "belonged" to the original owner.

Moreover, even if there was some kind of takana then (as there was a full Sanhedrin, prophets, etc.) how would Jews be allowed to move to Israel later on (say in the time of the Rishonim until now)? It could have had owners in the past?

Even if one can say that "Hamotzei Mechaveiro Alav Haraya", it still doesn't answer how can one lechatchila live in a place which he knows is definitely not his.

How does buying my house from the state (or JNF, or whoever owns the "unused land") affect acquisition from its original owners?


texts:
When Avraham goes to Kiryat Arba from Be'er Sheva (as per Rashi, Bereishit 23:2) or just goes from no where else (Rashbam) to eulogize and mourn Sarah's passing, the text names Sarah (twice, once superfluously according to some interpretations), but as soon as Avraham works towards securing a burial site, the text stops naming her and refers to her only as "meito" (his dead) and other forms (eg. meitecha, meiti). Only after the sale is complete (in verse 19) does the text revert to naming Sarah.

Why would the text not name her as the reason he is buying the grave site? Was Avraham trying to hide her identity from Ephron? Is this to teach that we don't name the dead when making arrangements? [I get the sense that the Ibn Ezra is saying something, but I don't know what.]


texts: Why was Yitzhak "laughing" with his wife openly?

texts:
Rashi on Bereshis 26:8 indicates that Avimelech saw Yitzhak sleeping with his wife.
A) Why were they having relations during the daytime?
B) Why were they having relations in a way that others could see?


texts: Nusach Ashkanaz places "l'dovid" always as the last teffilah. However, nusach sefard places it after aleinu during the week, but on shabbas it's placed after the yom: why is this?


texts: If one was up all night and went to sleep after Alos Hashachar does one still say Hamapil?


texts:
I have read that one can pray mincha gedola be'minyan instead of mincha ketana be'yachid.
But would praying "just before shekiya" be'minyan still be more recommended than mincha ketana be'yachid?


texts: In what countries is chalav yisrael not required for milk?

texts:
The Talmud says milk is not kosher unless a Jew supervises the milking, to be sure it's just kosher-animal milk.

Assuming one goes by the ruling of R' Moshe Feinstein and others that "knowing" is considered like "seeing", the combination of regulation and economics in the USA is such that we know that commercial milk is 100% cow's milk.  (Okay there's added vitamins but they're batel, that's a different topic.)  Hence we drink "chalav stam" a.k.a. "chalav hacompanies" a.k.a. "non-chalav yisrael" or call it what you will.  (And those who drink only chalav yisrael usually accept R' Moshe at some level and treat their practice as a chumra [a chumra recommended by R' Moshe himself in many cases].)

In other countries of the world: Can you do the same?  Or is traditional Jewish supervision required?  In which countries?

This is a "moooot" point in Israel as there will be Jews working in the dairy farms; and theoretically you could have a country where the regulation and economics are there, but everyone follows the local rabbi who rejects R' Moshe's argument, though I'm not aware of any such place.


texts:
The reason brought by Rashi and quoted by poskim such as the Mishna Berurah as to why we do not do laundry during the nine days (or Sefardim, in the week that the Ninth of Av falls out in) is because "it will appear as if one is removing his attention from the mourning".

I can understand that this should be so when they did not have automatic washing machines and dryers. Back then doing the laundry was an entire day affair. However, why should this apply to throwing some clothing in the washing machine and pouring in a cup of detergent and then walking away?

Is it just a minhag that people accepted nowadays without really thinking it through?

Please only give answers with sources. Sources by word of mouth in the name of the Rav who said it are welcome as well.


texts: When Chanuka begins on Shabbos and one lit the Menora prior to Davening Mincha should he say Al HaNisim at Mincha for Erev Shabbos? (Sources)


texts: Shalom Zachar and "the rain of your land in its season”

texts: Rashi on Devorim 11 (14), “I will give the rain of your land in its season” says this will be on Shabbos nights when everyone will be found in their houses. How does this fit with the institution of the “Sholom Zochor”?


texts:
Throughout the Gemara there are many stories in which Eliyahu HaNavi appears in one form or another and is in conversation with Chazal.
Have any commentators or scholars provided a systematic approach to understanding these episodes and what it is Eliyahu HaNavi could represent in these stories or is it to be understood like all Divre Aggada?
(I'm looking for a comprehensive approach but I'll cite a few examples that come to mind, although I'm sure there are far more well known stories than these: Gittin 6b, Taanit 22a, Berakhot 3a, Sanhedrin 98a)


texts: Any Halachic problems with app publishing?

texts:
I'm currently in the process of developing a mobile app, that, be'h will have various Israel related feeds. I was wondering if there could be any Halachic issues with respect to including news feeds from the likes of The Jerusalem Post that will feature articles written by Jews on Shabbos.

Also, occasionally, articles have Loshon Hora issues + promote ideas against halacha. Bearing this in mind, would it be permissible to include these news organizations?

Are there any Halachic issues insofar as making my app available to the general public, which would thus inevitably include Jewish people who would use it on Shabbos r’l.
(Lifnei Iver or Mesayeia/Mesayeia Ledavar Aveira comes to mind).


texts: Halakha Concerning Processing Job Applications

texts:
I’ve seen discussion of the halakhic implications of gathering product information in one store and purchasing elsewhere. Some consider it theft of time and knowledge,  and of unfairly giving the sales clerk hopes of receiving a commission on the sale. Is there any specific Halakha concerning how businesses and organizations process job applications?

Say someone sees a job posting. Their educational requirements, qualifications, work experience, and the listed roles and responsibilities match exactly. Assume everything in the job posting is extensive and very specific. They work hard to customize a resume and cover-letter and complete a lengthy application. They contact people to provide references. The person is feeling great and hopeful they will end up with the job. After committing much time and effort they don’t receive the courtesy (decency?) of a phone call, form rejection letter (or e-mail), let alone an interview.

What are (if any) the halakhic implications of getting the hopes up of applicants given the time and effort made completing the application process?  Do they have any obligation to at least extend an interview? What if the employer posted the job for legal or internal reasons and never intended to extend interviews (or just went through the motions of interviewing for appearance sake) because they already selected which candidate they wanted? Not receiving a job offer is one thing after being interviewed but not receiving an interview or wasting a persons time interviewing them when there was no intention of hiring seems to be problematic.


texts:
In the first five paragraphs of Maoz Tzur, the first-person singular is used fifteen times. However, the first-person plural is used just once, in ושם תודה נזבח - and there a thanksgiving-offering we will offer. What is the reason for this discrepancy?

(I'm not considering the last stanza, which twice includes the word לנו - for us, as it was written by a different author much later.)


texts: Aside from the Mitzvah "to be fruitful and multiply" why else should a Jewish person want to get married?

texts:
What does the Torah say regarding the reasons that one should get married?

I am looking for sources such as "ein simcha beli isha" and other philosophical intrinsic reasons for finding a mate.


texts: Is "pirsumei nissa" (publicizing the Chanukah miracle) its own mitzvah?

texts:
Is "pirsumei nissa" incidental (a "byproduct") caused by the lighting of the Chanukah candles or is it a separate mitzvah?

I ask this, because, the mitzvah of lighting candles is only in one's home. One does not gain the mitzvah by lighting the candles in the office or the town square. So, if publicizing the miracle is a byproduct, it seems that this would be accomplished only when lighting at home.

If, however, it is a separate mitzvah, then wouldn't lighting the menorah in the town square or office accomplish this? Or do these lightings accomplish absolutely nothing other than to get people together to celebrate and enjoy a menorah lighting?

NOTE: I think Kitzur Shulchan Aruch (could be wrong about exact source) states that the lighting in the shul is for pirsumei nissah. So, perhaps, there is a mitzvah on its own, or is that a special thing unique to shul lighting?


texts: Covenant between the pieces: dividing and keeping it whole

texts:
In the covenant between the pieces (ברית בין הבתרים) all the animals had to be cut into two parts, but the two birds (dove תר and pigeon גוזל) are referred to as literally one bird (ואת הצפר לא בתר) that shall not be cut.

Rashi comments its about the nations and Israel (http://www.sefaria.org/Rashi_on_Genesis.15.10.2?lang=en&layout=lines&sidebarLang=all).

But I wondered why all the ones had to be cut into two, but the 'two' seem to be kept whole (as one)?


texts: What was the language used in Torah study by Jews in Israel in 16th century

texts:
Did the Jewish inhabitants of Safed and Jerusalem (contemporaries of Rav Yosef Karo and the Ari) speak Hebrew when they learned Torah or did they speak Arabic, Ladino or some other language?

I saw a reference (quoting Rav Ovadiah Yosef) which claimed that they spoke Hebrew and therefore their seforim flow better than seforim authored by Yiddish speakers who mentally had to translate their Yiddish into Hebrew.


texts: In Sefer Yetzirah we are told of the 231 Gates, in various other sources we learn that there are many different Alef-Bets (Some saying as many as 231). Of these I know the standard, AtBash, AlBam, AchBi, Ayik Bekher, Achas Beta, and AtBach. What are the others? And can you please cite at least one source mentioning them directly. I also know the process of changing them is known as Chilufei Otiyot. I wish I could be more precise in citing works but I had most of my things stolen or destroyed a few years ago and I'm operating on memory and current attempts at finding the answer.


texts:
How good does artificial intelligence need to be before we can turn to a robot for piskei halacha?

The accepted reason that even the most knowledgeable people need to ask legal advice from poskim is that the poskim possess special situational knowledge, experience, and sensitivity that most or all other people lack. Simulating [things like] these characteristics also happens to be the goal (or at least a milestone) of artificial intelligence research. When some AI reaches the necessary threshhold for humanness in these regards will it be reliable to issue individualized p'sak as well?

If not, will it be concomitantly forbidden to ask a question by email, over the phone, or by any other electronic means because of the concern that the answerer is pasul l'hora'a?


texts: Is it allowed to own a pet that was previous castrated by a non-jew without consent? Practical exemple: a well-behaved female dog adopted by a Jewish family after the castration (and adopted regardless the castration)


texts: Where can I find a good index for Rashi?  Either online (preferably) or a sefer....


texts: On Shabbat, is it permissible to seal an envelope that does not require moistening, ie an envelope that has a PEEL & SEAL flap?


texts: Rashi about one angel performing one errand

texts:
Rashi on Breishis 18:2 says

and behold, three men: One to bring the news [of Isaac’s birth] to Sarah, and one to overturn Sodom, and one to heal Abraham, for one angel does not perform two errands (Gen. Rabbah 50:2). You should know that [this is true] because throughout the entire chapter, Scripture mentions them in the plural, e.g., (below verse 8): “and they ate” ; (ibid. verse 9): “and they said to him.” Concerning the announcement, however, it says (ibid. verse 10): “And he said: I will surely return to you.” And concerning the overturning of Sodom, it says (below 19:22): “For I will not be able to do anything”; (ibid. verse 21): “I will not overturn” (Gen. Rabbah 50:11). And Raphael, who healed Abraham, went from there to save Lot. This is what is stated: “And it came to pass when they took them outside, that he [the angel] said, ‘Flee for your life.’” You learn that only one acted as a deliverer.

Doesn't that imply that Raphael had two errands - to heal Abraham and to save Lot, which seems to contradict the statement that "one angel does not perform two errands"?


texts: How did Yitro know he can join the Jewish Nation?

texts:
The fact of Yitro's conversion passes transparently in the Torah commentary.

However, I wondered why he assumed he'll be accepted to the Jewish people and not rejected? Especially for those who claim he came AFTER the Matan Torah, so only the actual participants of the Maamad might be considered "the Jews".


texts: Does lighting an extra menorah need a Brachah?

texts:
We light one menorah at this point. I am a photographer and would like to take a photo with extra menorahs with candles (ours is oil) for the last night.

Do the extra menorahs need a brocha? Can this be done on Chanukah if the menorah is not for anyone in particular?


texts: Why is the format for referencing books sometimes backwards?

texts:
The Rambam is usually reference in the following way: פרק א׳ מהלכות ק״ש הלכה ט׳         - chapter 1 from from hilchos kerias shma, halacha 9.

Why is it referenced this way? Why not the way many other things are referenced, in order, which would be: הלכות ק״ש פרק א׳ הלכה ט׳ - hilchos kriyas shma, chapter 1, halacha 9.

This system has been in use for centuries, and even in commentarys referencing Rambam use this system.

Additionally, I saw a quote elsewhere of באר היטב like this: ס׳ א׳ מאו׳ח ס״ק ו - reversed as well!


texts: Why G-d regretted creation of the Man single?

texts:
וַיֹּאמֶר ה"א לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃
God said, “It is not good for man to be alone; I will make a fitting helper for him.” Bereishis 2, 18

As we can see up to this point Adam didn't do anything to cause such a negative judgment and only G-d was the one running the whole show up until now.
Why would G-d call His own creation/situation "לא טוב", contrary to what He states previously that everything was "טוב מאד"?


texts:
Leviticus 10 tells about the death of Aharon's sons:

  And Nadab and Abihu, the sons of Aaron, took each of them his censer, and put fire therein, and laid incense thereon, and offered strange fire before the LORD, which He had not commanded them. And there came forth fire from before the LORD, and devoured them, and they died before the LORD. Then Moses said unto Aaron: 'This is it that the LORD spoke, saying: Through them that are nigh unto Me I will be sanctified, and before all the people I will be glorified.' And Aaron held his peace.

Another translation (ESV, not Jewish) says "unauthorized fire" and gives "strange fire" as an alternative.

What exactly did they do? Other people made offerings that were not specifically commanded, like Noah after the flood, Jacob after the ladder vision, David while moving the ark, to name just some. They were not commanded but the Lord accepted them. So it does not seem to just mean "not commanded".

What did they actually do?

(I am asking this question on behalf of someone who wishes to remain anonymous.  Instead of just answering his email I chose to post it here in case it benefits others in the future.)


texts: Should you make "Shehakol" or "Ha'etz" if you eat chocolate-covered espresso beans?

texts:
There is a general rule that if you eat a fruit or vegetable raw and it is not the local custom to eat it that way, you say "Shehakol".

Chocolate-covered espresso beans are mainly coffee beans with a thin layer of chocolate covering it. (I.e., the coffee is ikar). I am uncertain in the U.S. if it has become popular to eat raw coffee beans, but, I don't think so. Would the bracha still be shehakol b/c of the unpopularity of eating raw coffee beans, or should you say "ha'etz" as, even though it's covered in chocolate making it palatable, and the coffee is the ikar, this is now considered a "popular" way to eat coffee?


texts: Was there sentient life with free will in the worlds that G-d destroyed before making our world?

texts: The midrash at B'reshis Rabba 3:7 states that G-d created a number of worlds and destroyed them before the creation of our world. Is the Midrash implying that the earlier worlds included sentient beings with free will who had to be destroyed because they defied G-d? How else can the Midrash be explained?


texts:
Am afraid if my question is impolite and not acceptable under terms of this site but I also think that it is important to know the truth so. I would like to know more about
 why do women have menstruation every month and not men is their something related to curse(H" forbid) to women due to khava sin. And why nidda is observed ?


texts: What are the characteristics of a kosher flour sifter?

texts:
there are flour sieves that are sold with rabbinical approval. You can see one here: http://cdn.instructables.com/FQ7/UKPN/FI8VJOBL/FQ7UKPNFI8VJOBL.LARGE.jpg (archive link)

What are the requirements for a kosher flour sifter? I'd like to buy one that fulfills the kosher requirements, and I don't have access to one with rabbinic approval.


texts: Is it mutar to receive ordination from the Universal Life Church?

texts:
According to Wikipedia, the Universal Life Church

  is a religious organization that offers anyone semi-immediate
  ordination as a ULC minister free of charge. The organization states
  that anyone can become a minister without having to go through the
  pre-ordination process required by other religious faiths. The ULC has
  no traditional doctrine, believing as an organization merely in doing
  "that which is right"

According to halachah, is one allowed to register for ordination from this church/organization?


texts: When I celebrate my completion of a minor tractate (e.g. Masechet Derech Eretz or Kutim or Gerim), should I say Hadran and/or Kaddish at my Siyyum (party)?


texts: The ordinary robes of priests are called Bigdei Kehunah (those with Ephod, Gold etc.) but the sacred ones of linen only, (Lev. 16:4, Ez. 44:18-19) to wear in the Kodesh Kodashim, what are they called?


texts: Why is rice banned on Pesach by those who don't eat kitniyot?

texts: As requested in this previous Mi Yodeya answer, why is rice considered kitniyot?  Pesachim 114b quotes R. Huna as allowing "beet and rice" on the Seder plate in place of the lamb bone and the egg.  It seems to me that a ruling in the Talmud ought to have preempted the later Ashkenazi custom.


texts: Status of person with two different DNAs

texts:
Well, simple this is not. Some people can be made of "two" different DNAs. It basically happens that two embryos fuse making one health adult with two different DNAs, also known as a chimera.

If such a man has mixed sperm, meaning that some sperm is "his" and some are from a "melted, merged, mixed-in" brother. What happens to the children, for example, if some are born with DNA 1 and others are born with DNA 2?

Also, what about a cohen in this situation?

In summary, what's the status of such a "man", "child" and "mother/wife", also, consider the case of a cohen born with such mix and his wife, is she "cheating on him" and or "having children from two different people" etc?

This is an article presenting a case that happened recently where paternity tests said the child was his "uncle's" etc

read the article


texts:
The g'mara (M'gila 12a) says that the drinking at Achashverosh's party's being described as "no forcing" means that everyone was given wine from his own country (so he'd be accustomed to it, according to Rashi). But this quote is from a description that seems to be of the second party, to which seemingly only Shushan people were invited. So everyone had the same country. What gives?

I can think of two possible answers, and wonder if anyone has a source or evidence for either of them, or for another:

The party is described as being for those "found in Shushan", which includes many non-locals, including, for example, everyone who was at the first party also.
The description of the party is actually meant to apply to both even though it seems to apply only to the second.

Update: Jake has suggested, in a comment on this question, another possibility:

  Perhaps many people who lived in Shushan originated in other countries.

(Indeed, we know Mord'chay did.)


texts:
In Shulchan Aruch (O”Ch 475:1):

  ויברך על אכילת מרור ויאכלנו בלא הסיבה ואח"כ נוטל מצה שלישית ובוצע ממנה וכורכה עם המרור וטובלה בחרוסת: הגה ויש אומרים דאין לטובלו וכן הוא במנהגים וכן ראיתי נוהגין: ואומר זכר למקדש כהלל ואוכלם ביחד בהסיב'- “And he should bless ‘... to eat the bitter herbs’ and he should eat it [the maror] without leaning, and then he should take the third matza, and break it, and make a sandwich with maror ... and says ‘as a memory of the temple according to Hillel.’”

Biur Halacha on this paragraph:

  ואומר זכר למקדש - קשה הלא אמירה זו הוי הפסק בין ברכה לכריכה ...וצ״ע- “and he says ‘as a memory of the temple according to hillel’- this is hard [to understand], because saying this [after the b’racha, before the first bite] is a hefsek between the b’racha and the sandwich... and it [this problem] needs looking in to”

So if according to the biur Halacha, speaking between hamotzi and eating Korech is considered a hefsek (hamotzi counts for Korech, and there’s no b’racha on Korech), why isn’t speaking between Karpas and maror also considered a hefsek? (We know it isn’t a hefsek because we say the Haggadah in between, the question is ‘why not?’)


texts: What's the earliest reference to a Purim shpiel?

texts:
There's a fairly common custom to put on a play on Purim. Wikipedia has a short article about it here, which mentions that some are based on the story of the megillah, while others traditionally performed the story of Joseph (and his technicolor dreamcoat), Daniel, or Akeidas Yitzchak.

What's the earliest reference to a Purim shpiel in Jewish literature?


texts: What prompted the absent-Sanhedrin-head decree in Rosh Hashana 4:4?

texts:
R' Yochanan ben Zakai, in leading the Jewish people during and immediately after the Destruction of the Second Temple, issued many decrees aimed at responding to the new post-Temple reality and preserving Judaism. When I see one of these decrees recorded in the Mishna, I find it interesting to think about what particular problem R' Yochanan was trying to solve, what had caused the problem, and how he chose to address it.
In Mishnah Rosh Hashana 4:4, we find the following decree:

אמר רבי יהושע בן קרחה ועוד זאת התקין רבן יוחנן בן זכאי. שאפילו ראש בית דין בכל מקום. שלא יהוא העדים הולכין אלא למקום הוועד
Rabbi Yehoshua ben Korcha said, "This too did Rabban Yochanan ben Zakai ordain: even if the head of the court would be in any [other] place, the witnesses need not go anywhere [else], but to the place of meeting [of the court]."

The issue here is that in the existing process for declaring a new month, the formal declaration was made specifically by the head of the Sanhedrin. R' Yochanan decreed that thenceforth, the process could be completed without the head if he was not available in the Sanhedrin's meeting-place.
Clearly, this decree is related the the fact that after the Destruction, the Sanhedrin was relocated from Jerusalem to Yavneh. Presumably, it has something to do with post-Destruction turmoil and uncertainty.
I'm curious, though, what particular circumstances led R' Yochanan to make this decree. After the Sanhedrin moved, did its head not move with it? Did he spend more time traveling, for some reason? Was R' Yochanan just hedging against general uncertainty about the locations of the Sanhedrin and its head, now that the fixed point of Jerusalem had been destroyed? Did some particular incident spur this decree?
For some other decrees, the Mishna tells us about specific incidents or problems that led to them. (See, e.g. Rosh Hashana 1:6 and 2:2.) Do we have any source that tells us what, specifically, led to this decree?


texts: PTIJ: At the Passover Seder, is one allowed to speak more than once during Maggid?

texts:
I know Purim's right around the corner, but had a question re: Pesach.
In the Haggadah, we say during Maggid:

"וכל המרבה לספר ביציאת מצרים הרי זה משובח"
whoever goes on to speak more about the story of leaving Mitzrayim is praiseworthy

But we also see on Kesuvos 18b that:

"כיון שהגיד שוב אינו חוזר ומגיד"
once one has spoken, that person cannot go back and maggid (speak)

Is there a way a person can speak more than once during Maggid?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Samuel dies less than halfway through the books of Samuel.  Why name the books after him?


texts: Is anyone aware of a full text of Shemos Rabbah in English available online? Sefaria has bits and pieces, but I'd like the full thing.


texts: Halacha of putting on talit Katan in the morning

texts: I was just wondering about the halacha of waking up in the morning and putting on tallit katan. When I wake up I wash my hands (negal vasser) then get dressed and put on my tallit katan with a bracha (I do not war the tallit gadol as I am single).  After this I go to the bathroom.  Is this the correct place to say the bracha or should it be said at a later point?


texts:
An infinite loop:

Judaism according to Google is "the monotheistic religion of the Jews".

And Jew is "a member of the people and cultural community whose traditional religion is Judaism and who trace their origins through the ancient Hebrew people of Israel to Abraham."

What are the best, the most precise definitions of both terms?


texts: Why did the Vilna Gaon not approve of singing the zemiroh “Tzur Mishelo” on Shabbos?

texts:
I understand that the Vilna Gaon did not approve of singing the zemiroh “Tzur Mishelo” on Shabbos because it could be valid as Grace after Meals.

But on Shabbos, Grace after Meals is not valid without including “Retzai”; there is no mention of "Retzai" there, so why did he not approve?


texts: What was Rabbi Judah ben Samuel's method for predicting the Beginning of Messianic Times?

texts:
John Hagee said this on a recent program and in his book The 4 Blood Moons (chapter 16):

  Rabbi Judah heHasid – “In the ninth jubilee Jerusalem will once again
  come back into the possession of the Jewish nation – which will
  signify the beginning of the Messianic end time.”

I (a non-Jewish Christian), recently heard about this incredible Rabbi of the 12th Century who correctly interpreted (or prophesied--I'm not sure which) the rise and fall of the Ottomon Empire, which lasted 400 years. Keep in mind that he predicted both its rise and fall.

First of all, is this quotation accurate?

My main question regards his hermeneutic: in interpreting Jubilees, is he using Gemetria, citing some source I'm not aware of, or is this pure prophecy?


texts: A good beginner study Talmud for a student

texts:
I am looking to begin studying the Talmud. I have grown up a reform Jew and know most of the basic principles of Judaism, but I am looking to go deeper into the religion, ultimately with the goal of becoming a more religious person.

I am a high school student so I cannot attend any of the local classes at Synagogue (they are all during school), so I am looking for a Talmud with concurrent translations (I have a very rudimentary knowledge of Hebrew) that also would have some sort of explanation of the commentary (commentary on the commentary? :P), and preferably one meant for young adults. I don't really know what I mean by that, but perhaps something that puts the commentary of the Rabbis into context for people around the age of 18.

Are there any suggestions for such a book?


texts: Looking for biographical info on R' Yehuda HaLevi Lifschitz

texts:
There is a sefer which I encountered called Derech Emunah written by a R' Yehuda HaLevi Lifschitz.  Everything that I know about him is the information found on this title page of his sefer, and that he quotes freely from both Nefesh HaChaim and Tanya, referring to both authors with glowing terms of approbation.

I am interested in finding out more about the author, particularly who he studied from and what his sphere of influence was.

Where can I find out more about him?


texts: Is there ever a rule not to place certain words on separate lines in a Sefer Torah?

texts:
The Gemara in Chulin 64b - 65 discusses the Bas Hayaana bird, and explains that although that is indeed the name of the bird, the fact that it is two separate words allows us to also interpret them separately. From here we can derive that the egg (literally בת is daughter) of an 'unclean' bird is likewise prohibited.

  כתיב היענה וכתיב בת היענה ושאני הכא דפסק ספרא לשתי תיבות ומדפסיק להו ספרא בתרתי תיבות ש"מ תרי שמות נינהו אלא מעתה (בראשית יד, ד) את כדר לעומר דפסק להו ספרא בתרי הכי נמי דתרתי שמי נינהו אמרי התם בשתי תיבות פסיק להו בשני שיטין לא פסיק להו אבל הכא אפי' בשני שיטין נמי פסיק להו:

The Gemara contrasts these two words with כדר לעמר, which although it has a space, it is a nobrake space. It may not be split onto separate lines. Therefore, while כדר לעמר is only seen as one word, בת היענה is also seen as two words.

As it turns out, in our Sefarim we have it as one word כדרלעמר with no space at all.

My question is: do we have such an Halachah at all on another multi-word name, which would get a space but must remain on the same line?


texts: Several questions on this site Ask about 'maaser money', giving a tithe of one's income to charity. What is the source for this practice?


texts: Why must Chata'os Ha-meisos be treated so harshly?

texts: There are certain cases in which an animal designated for a sin offering (Chat'as) could not be brought in the Temple, but was required to be killed ("חטאות המתות"), according to some opinions, by starvation. This seems like it conflicts with the Torah's notion of not causing "tza'ar ba'alei chayyim", excessive pain to animals. How can we reconcile this?


texts: Are there any women teachers in the Torah?

texts:
Is there any women teachers in the Torah?

What do the Torah or Talmud say about women teachers?


texts: Does בית שמאי hold a second מיאון effective?

texts:
The mishna at the start of chapter 13 of Y'vamos cites a disagreement between the schools of Shamay and Hilel about a minor girl who is married off by (for example) her mother and can refuse the marriage, thereby annulling it. The commentators on the mishna, following Ula in the Bavli, explain the dispute as follows: The school of Hilel maintains that if the girl refuses the marriage, then she can be married again and can refuse the second marriage also, and so on. The school of Shamay retorted "the daughters of Israel are not wanton!" and should not have successive annulled marriages. Rather, after her first refusal her next marriage must be irrevocable, and they describe two ways it can be made so: she can wait to marry until she's no longer a minor, or she can marry completely (rather than merely be "betrothed"): either way, they say, is irrevocable.

Because the school of Shamay describes these two ways of ensuring a second marriage is irrevocable, it sounds to me like they would agree that, were these steps not taken, the second marriage would indeed be revocable. In other words, if she were betrothed again as a minor and then refused the betrothal, even the house of Shamay would hold the refusal to be effective. Is that so?


texts:
My understanding is that Omer is a handfuls, which is about 1 US Cup or 236g. This is exact amount needed to produce bread for one day for one healthy adult.

What do traditional sources say an Omer is in modern measurements?


texts: Is there any (relatively) simple way to calculate when/how often the Daf Yomi cycle will finish a tractate on Erev Pesach?

texts:
Shulchan Aruch O.C. 470:1 codifies that firstborns fast on Erev Pesach. In my experience, the widespread practice is for firstborns to attend a siyum of the completion of a tractate of Talmud, usually at a local synagogue, and then not fast.

I am planning on starting a synagogue, and I want things to be very organized. This includes having things set up so that there will be someone to make a siyum every Erev Pesach. To make things easier, I only want to have to find someone to make a siyum if there is not already someone to make one.

Given that there is a worldwide program of people studying Daf Yomi, it should be built into the calendar that there is someone to make a siyum every couple of months or so (depending on the varying lengths of tractates). Surely, some of these would coincide with Erev Pesach.

I want to be able to calculate how often this would happen. To keep it simple, I am only interested in cases where the tractate is finished exactly on Erev Pesach. I want to plan in advance as much as possible, so I am thinking about years and even decades into the future as well.

Is there any (relatively) simple way to make this calculation? Has someone already made it? Or will I have to sit with a Daf Yomi calendar and manually check every Erev Pesach?


texts: Easiest way to determine if something is "Chametz" or permitted for Passover?

texts:
A friend of mine runs a catering company that does do business with a sizable group of Jewish people.  Around this time of year she gets requests to be 100% Passover Kosher of course.  This often leads her into doing research about "borderline" products (for example are Tortillas Passover Safe? Are Granola Bars?) but often she gets answers that work don't 100% of the time (Granola Bars for example may or may not be) from sources such as Google.

In short, what is the best method for determining Kosher For Passover status of a borderline food (or any for that matter)?  Are Rabbis open to answering such questions (I'd imagine they get pretty bombarded during passover)? Did someone build a website www.isthiskosherforpassover.com Perhaps?


texts: What is the original source for Yahrtzeit customs?

texts: There are various customs and even halachot associated with yahrtzeits, such as saying kaddish, getting called to Torah, lighting candles, fasting, serving as a prayer leader, giving charity, arranging a minyan at the cemetery, etc. What is the earliest or most authoritative source for any of these customs/halachot?


texts:
Who knows two hundred fourteen?
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:
BH, I recently purchased a new pair of tefillin.

Does anyone have any tips for loosening new, stiff tefillin retzuot? Right now my retzuot practically cut into my skin. Over time, they will eventually become looser, but I was wondering if there were any quick tips or tricks.


texts: According to the more staunchly anti-zionist factions (e.g (parts of) Brisk, Satmar, Spinka, etc.) is making Aliyah forbidden?

texts: There are staunch anti-zionist factions such as (some of) Brisk and Satmar, Toldos Aaron, etc. that are diametrically opposed to the Zionist regime (referring to it as heretical and such). According to these groups (or similar groups) is making Aliyah (i.e becoming a citizen of the Zionist state) halachically forbidden?


texts: Is it possible for an adult to inspect his own milah to determine if the milah was done in a halachically proper manner? Are there any picture guides or some other type of resources that would help someone who is completely ignorant in the details of what a bris milah entails, to educate himself to the actual practical details of the laws and in turn allow him to inspect his own milah?


texts: Nature of rabbinic and biblical prohibitions and their subcategories

texts:
While learning Mishna, I frequently come across distinctions between different levels of prohibitions, as well as allusions to sub-categories within those prohibitions. So, for example, there are prohibitions that require the transgressor to bring a sin offering (those that are חייב), prohibitions that do not require a sin offering (those that are פטור), as well as prohibitions that may even constitute further sub-divisions of an even gentler nature (such as the איסור שבות on Shabbat).

What is more, the Mishna in some instances alludes to a body of theory that it does not appear to remark upon: at what stage might we decide that transgressions are heaped upon transgressions? Yevamot 3:10 speaks of a situation in which more than one sin offering might be required in a single instance, which is remarked upon by the Bartenura but which is not explicated in the mishna itself.

Having only learnt about 50% of the Mishna, I do not yet know if there are masekhtot in the final three sedarim that are relevant to this particular issue. What I would like is a break-down of the different types of transgressions and the theory that pertains to them. When does a transgression require an offering? What type of offering is required and when? When do transgressions combine with other transgressions? What happens when transgressions of differing levels combine? And so forth...

Are there specific masekhtot that touch upon this in such a fashion that their respective gemara and mefarshim might be of particular use to me? Or can anybody recommend a sefer in the Rambam's MT that deals with this, or even an acharon who treats of the matter in a comprehensive way? It would assist my learning of the Mishna immeasurably if there were a body of theory that I could consult here.


texts: We have a one-year-old, BH. Is it OK to give him milk and then meat and vice versa without waiting in between?


texts: Using אוהביו, יראיו, חסידיו in Chovas Halevavos referring to those who receive additional reward

texts:
ספר חובות הלבבות - שער הביטחון - פרק רביעי

Chovos Halevavos (Duties of the Heart) Shaar Habitachon (Gate of Trust) Chapter 4:

  ועניני העולם הבא יחלקו לשני חלקים ... והשני שהוא מחסד הבורא יתעלה על החסידים והנביאים לעולם הבא.

  Matters of the afterlife subdivide into two parts...

  And the second: That which is a special kindness which the Creator bestows to the pious and to the prophets in Olam Haba.

  והנה כל הדברים שבוטחים בהם הבורא יתברך שבעה חלקים: אחד... והשביעי גמול העולם הבא אשר יהיה מהבורא יתברך על דרך החסד על סגולתו ואוהביו, כמו שכתוב (תהלים לא, כ) מה רב טובך אשר צפנת ליראיך פעלת לחוסים בך נגד בני אדם:

  Thus all things for which one trusts in the Creator fall into 7 categories:
  (1)... (7) reward in the afterlife from the Creator in the way of kindness on His treasured ones and those who love Him (i.e. to increase their reward due to their love and clinging to G-d), as written "How great is Your goodness that You have hidden away for those who fear You; You have done for those who trust in You before the sons of men!" (Tehillim 31:20):

QUESTION:

In the first part, he says that the additional reward (besides that which is accorded for one's actions) is designated to החסידים והנביאים - the pious and to the prophets, Then in the second part he repeats this but writes that it is designated for  סגולתו ואוהביו - His treasured ones and those who love Him, and then he brings a passuk as a source for this which says "אשר צפנת ליראיך" - which You have hidden away for "those who fear You".

So who gets this additional reward? The pious and prophets, the treasured ones, and those who love Him, or those who fear Him?


texts:
I understand that for many people, this is almost impossible to do - as long as you go shopping anywhere outside a Jewish neighborhood, or if you turn on the television, you will be exposed to Christmas music. Similarly, if you work in an office and someone puts on the easy listening station for people to listen to, you will be exposed to a LOT of Christmas music.

Assuming you're able to avoid actively seeking out such music (for example, not shopping at Macy's Department Store during this time of the year), are there any other halachic things a person should be aware of if there is the potential for being exposed to Christmas music? For example, are we enjoined not to watch a television show if there is the possibility of some Christmas music being featured?


texts: Is a library book with an embedded RFID tag a problem on Shabbos?

texts:
RFID tags have very many uses in identifying different objects via radio waves. Recently, libraries have started using them to help keep track of books.

I would imagine that the tags, in themselves, would either be muktzah machmas issur (מחמת איסור), or muktzah machmas chesron kis (מחמת חסרון כיס).

If one were to borrow books from a library that places RFID tags in their books, may these books be read on Shabbos, or is there an issue with muktza?


texts: Does the Shaliach Tzibur for Maariv need to wait for a minyan?

texts: Does the Shaliach Tzibur for Maariv need to wait for 10 people to start Shemona Esrei (including him)?


texts:
I have searched previous questions and didn't find anything on this topic, but please redirect me if this is a repeat.

I am a yeshiva Bachur learning in EY and I am considering staying here but I don't think I can sit in learning. To me, safrus seems like a really great option because the work is meaningful, it will not take all of my time, and it will give me an opportunity to work from anytime, anyplace and support my family (though I know sofrim have a "curse" of sorts they will not become rich). I figured the best way to go about this would be to try to find someone to become my mentor who would teach me to write.

Does any know anything about the process of learning to write? Are there any factors I am grossly overlooking, or other things that would be pertinent to know?

Thanks in advance!!


texts: How ancient is the origin of the liturgical phrase "Baruch atah ... melech ha-olam"?

texts:
I'm interested in who introduced (and/or when) the standard liturgical formula for bruchas, that is, that they start with

(a) 'ברוך אתא ה
(b) that, followed by אלוקנו מלך העלום
(c) in the case of positive commandments, those followed by ...אשר קדשנו במצותיו וץונו

What I can figure out is that (a) dates back at least to anshei ha-k'nesset hag'dolah, because the Shmoneh Esrey early blessings date back at least that far, and (c) dates back at least to the time of the Gemorrah, because in Shabbos they give the words for the Hanukkah candle blessing.
But these might go further back; for all I know, Moshe was using (a) when he benched after meals.


texts: Can one do Mikvah/Immersion after conversion to complete conversion?

texts:
If one underwent a public conversion ceremony, and hold a certificate with Rabbi and 3 Beit Din's signature.
Before and after conversion, that person was not told and require Mikvah, there is no Mikvah Bath in Synagogue, and no other Synagogue near by, can that person go to natural water for immersion to complete the conversion? Or, what to do to complete the conversion?
Since Rabbi and Beit Din didn't tell one to Mikvah, can one go immersion by oneself?


texts:
I have recently read some posts here commenting about Ralbag and the Book III of Milchamot Hashem in which the basic idea is that G-D'S Knowledge of man's future actions is limited by man's free will. This was touched upon in another post but I still do not understand.

How can G-D not know that you're going to make a certain act? Maybe He didn't "predict" you to do such a thing but He still knew you were going to do said thing. So:

1) How can G-D'S Knowledge be limited by our free will and

2) How can G-D not "predict" what you're going to do if the future is standing before G-D then He must surely know what you did and this means He would have predicted this?