texts: What ever happened to Balak after the Bil'am affair? Bil'am is referred to often as Bil'am HaRasha' (the wicked), and he is blamed for the entire encounter as well as the Ba'al Pe'or incident. But wasn't Balak to blame for conceiving of the idea of cursing Bnei Yisrael? I thought the Ba'al Pe'or idea was the Plan B of that effort, which I'd think would at least give him a share of the blame there as well. Did he repent? Do we know anything of his descendants?


texts:
The Vilna Gaon (Gra) has a quite challenging comment on Midrash Seder Olam Rabbah 3:2 that Rashi says the Makkot were twelve:

I haven't found this Rashi  anywhere explicitly in him Chumash peirush.

However, the closest I could find to the Gra's statement on Rashi is the one in Shemos 11:9:
למען רבות מופתי: מופתי שנים, רבות שלושה מכת בכורות וקריעת ים סוף ולנער את מצרים

Where did the Gra find that Rashi said there were twelve? And does Rashi deal with other sources saying there were more than twelve plagues?


texts: Why do the Samaritans perform the Passover sacrifice while Jews do not?

texts:
Most of the sacrifices which are commanded in the Torah are connected with the Temple, which no longer exists.  Based on the Talmud, we therefore do not make sacrifices.  Instead, we recite prayers with the intention that the words can take the place of the sacrifices.

However, the Paschal sacrifice was given in the Sinai wilderness, before the Temple stood, and the details of the sacrifice do not involve the Temple.  Granted, the Torah commands that all sacrifices be performed on the Temple mount.  But other than this, there is no written connection between the Paschal sacrifice and the Temple.

One reason for the Jews inability to perform the Passover sacrifice throughout the years is the political impossibility of gaining access to the Temple mount for such purposes.  After all, the site has been one of the holiest spots of Islam for more than a millennium.

On the other hand, it would appear that the Samaritans have continually performed the Paschal sacrifice each year on Mount Gerizim, which was the site of the Temple in the Northern kingdom.  This site, as far as I know, is not a holy site to Muslims, and therefore would have been easier to access over the last millennium or so.  The Samaritans perform the Paschal sacrifice, but not others, because it is the only one which is not associated with the Temple.

Is the reason for this difference in observance between Jews and Samaritans due to accessibility of the Temple mount, or is it something else?


texts: Proverbs 8:22-31. Woman Wisdom personified or actual being?

texts:
In Proverbs 8:22-31, a figure known as "Woman Wisdom" is described as being present when G-d was creating the world. Obviously, "Woman Wisdom" serves as a great personification to teach about the importance of learning Wisdom for the purpose of fearing G-d, but did some early Jewish sects believe in an actual divine being known as "Woman Wisdom" -- possibly G-d's wife? What piques my curiosity is the reference to "I was beside him, like a master worker." Much later during Hellenistic times, there was a Jewish-Christian concept of "Sophia" (Greek for Wisdom) being G-d's wife. Is this concept traced back to Proverbs 8:22-31?

I have pasted the passage below (Proverbs 8:22-31):

22 The LORD created me at the beginning of his work,
the first of his acts of long ago.
23 Ages ago I was set up,
at the first, before the beginning of the earth.
24 When there were no depths I was brought forth,
when there were no springs abounding with water.
25 Before the mountains had been shaped,
before the hills, I was brought forth—
26 when he had not yet made earth and fields,
or the world’s first bits of soil.
27 When he established the heavens, I was there,
when he drew a circle on the face of the deep,
28 when he made firm the skies above,
when he established the fountains of the deep,
29 when he assigned to the sea its limit,
so that the waters might not transgress his command,
when he marked out the foundations of the earth,
30 then I was beside him, like a master worker;
and I was daily his delight,
rejoicing before him always,
31 rejoicing in his inhabited world
and delighting in the human race.


texts: There are many countries with corrupted governments who steal taxpayers' money. Is one still obliged to pay taxes if the government is corrupted and steals a big fraction of the taxes one pays? What's the point of paying taxes if tax revenue gets stolen anyway?


texts: Suppose someone has a $20,000 balance on a credit card or HELOC and settles for $10,000 - the IRS considers it cancellation of debt income and you are required to pay taxes on your $10,000 gain. Would there be a Chiyuv of Maaser on this gain?


texts: Rabbinical explanation of the physiological resemblance between animals and humans

texts:
I'm looking for Rabbinical/Kabbalical explanations for the resemblance between animals and humans, especially mammals and apes.

This is [partially only] influenced by the series of question on the 613 body parts vs 613 Mitzvos. Does this likeness relate to the similarity in souls, obligations etc vs humans and Jews?


texts:
What are the halachot for programming shemot hakodesh?

Must special care or actions be taken in a codebase which handles the names of HaShem?

Does a program written to generate shemot need to be written a certain way? Does the programmer need to behave a certain way? Does the programmer need to be tahor?
In any sense does the code or the machine it's running on need to be tahor?
I am not wondering about the output of the program.

Id est:
If a program written in javascript generates a web page which could be printed out, I am not wondering  how that "page" should be handled on the end user's screen or once printed out— unless it pertains. I am wondering how the code should be written and how the programmer should behave.

There is a little overlap I guess in how shemot are sent over the wire.


texts: What did Beit Hillel and Beit Shammai argue about for three years?

texts:
Eiruvin 13b records a dispute between Beit Hillel and Beit Shammai that went on for three years, after which a bat kol (voice from heaven) intervened.  The point of bringing this story here in the g'mara seems to be to expound on why the bat kol ruled the way it did, not to talk about the dispute. and it doesn't actually say what the dispute was.  (I don't think they were arguing about being half-in a sukkah; that seems to be evidence for the conclusion, not the source of the problem.)

What were they arguing about?

Note: farther down that page we get the 2.5-year-long dispute about whether man should have been created.  This is not that.


texts: Can a mamzer, Ammonite, or Moabite enter the temple after ten generations?

texts:
Does Deuteronomy 23:3-4 mean these people can never enter the temple or must count 10 generations forward before they can enter the temple.  The scripture is a bit ambiguous.

  לֹא־יָבֹ֥א מַמְזֵ֖ר בִּקְהַ֣ל יְהוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י
  לֹא־יָ֥בֹא ל֖וֹ בִּקְהַ֥ל יְהוָֽה׃

  No one misbegotten shall be admitted into the congregation of the
  LORD; none of his descendants, even in the tenth generation, shall be
  admitted into the congregation of the LORD.

  לֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמוֹאָבִ֖י בִּקְהַ֣ל יְהוָ֑ה גַּ֚ם דּ֣וֹר
  עֲשִׂירִ֔י לֹא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהוָ֖ה עַד־עוֹלָֽם׃

  No Ammonite or Moabite shall be admitted into the congregation of the
  LORD; none of their descendants, even in the tenth generation, shall
  ever be admitted into the congregation of the LORD


texts: Why didn't Abraham ask straight how many Tzaddikim are there in Sodom?

texts:
Maurice asked "why didn't Abraham ask "How many righteous people do there have to be in that place for you not to destroy it?"
From Rasi it is clear that Abraham knew that 10 Tzaddikim are needed to keep the place. Why didn't he ask straight "How many Tzaddikim are there?".


texts:
Although it's forbidden to make an interruption between putting on the tefilin shel yad and shel rosh (Shulchan Aruch 25:9)

  אסור להפסיק בדיבור בין תפלה של יד לתפל' של ראש ואם הפסיק מברך על של
  ראש על מצות תפילין: הגה ולדידן דנוהגין לברך ב' ברכות אף אם לא הפסיק
  צריך לחזור ולברך על של ראש להניח וגם על מצות - It is forbidden to speak at all between putting on the two tefillin, and if he spoke, he must make the blessing on the head tefillin. Note: Since we [Ashkenazim] make two blessings, he must make both blessings on the head tefillin

since my minhag is to put on tefillin without a bracha on Chol haMoed, would I be able to make a hefsek between the tefillin shel yad and shel rosh? (By answering kaddish)


texts:
Avot 1:10 says:

שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת
הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת:
Shmaya and Avtalon accepted the tradition from them. Shmaya said: Love
work, hate Rabbis, and don't say Vidui to the Government.

Why should we hate Rabbis, and why can't we say Vidui to the government?
Chazal also stated:

תְּפִלַּת עַרְבִית רְשׁוּת
The Maariv Prayer is the government

What does this statement mean in light of the above?

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


texts: Are the Jews "a nation" by virtue of ethnic origin or by virtue of being chosen by God? (That is, which of these two criteria has lexical priority over the other?) What constitutes the peoplehood of Jews? What are the relevant scriptural sources for these questions?


texts: I have recently seen a Chasid wearing two baatim (Rashi and Rabeeinu Tam) on his head but only (Rashi) for Tefillin Shel Yad. Later, a third Tefillin Shel Rosh were applied but the Shel Yad stayed put. Is this halachically correct?


texts: When were the decrees against the boys made?

texts:
In Parshat Sh'mot (Ex 1:15) Par'oh decrees that the boy children of the Hebrews should be killed.

When was that moment in relation to the timeline of events in Egypt (the death of Yosef, the appointing of taskmasters...)?

Par'oh then, seeing as this plan failed because, as reported by Shifra and Pu'ah (Yocheved and Miriam -- Rashi, 1:15, referencing Sotah 11b), the women give birth with no help, then decrees that every son (even the Egyptians, as per Rashi 1:22) born on a certain day would be thrown into the river. So would the decrees would cease after that moment? How long after the first decree was this day?

Miriam (age 6, and a midwife?) encourages her parents to have another child (Rashi 2:1 from Sotah 12a) after the second decree, and that child is Moshe. [though this conception and the timeline seem contested as per this question]

How long after the first decree was any of this? Was Aharon born between the decrees (he is 3 years older than Moshe) or before them completely?

I would think he was born before them completely because if he was born after the decree given to the Hebrew midwives (1:15) his mother would have been her own midwife (his sister was 3 when he was born) Par'oh would not have been telling THEM to kill the children. But if the decrees began after Aharon's birth, when his mother was back at work, that would make the duration of the decrees from after Aharon is born until the birth of Moshe, under 3 years, during which Yocheved would have been visibly pregnant for some months.

tl;dr

Is there a discussion of and a precise timeline extant of the events in Egypt which explains when each birth, conversation and decree in Sh'mot happened?


texts:
It is commonly known that there are 3 things that a Jew must give up their life for and not to be ovar (transgress) on these things: Giliah Ariyos (sexual relations that are not permitted), Shivchus Damim (killing someone), and Avodah Zarah (idol worship.)

Recently I was told by someone that there is actually a 4th thing. That is if someone is in a situation where they are forced to profess a belief or do an action that would constitute "kefirah and/or apikorsus" (perhaps someone can help with the translation for this here) than they also must give up their life.

They said the source can be found in Moreh HaNavuchim ("towards the end" as they told) and in many other seforim (rishonim as they said.)

Is there such a source for this in Moreh HaNavuchim? And whether there is or isn't are there any other sources that one must give up their life in order to to be ovar on these things?


texts: Spilling wine for Detzach, Adash, Be'Achav

texts:
I understand that we spill wine for the plagues.  People died, they went through hardship, and it was not their fault.

But.... immediately after spilling wine for the plagues, we say that R' Yehudah made an acronym for the plagues - Detzach, Adash, Be'Achav - and we traditionally spill for each of those, too.

Why do we spill wine for a set of acronyms?

(Note: I'm looking for an a priori reason, not an interpretation of what that spilling means.)


texts: Are there any qualifications for being considered a Ba'al Tekiah?  Need one complete a measure of learning on the subject?


texts: So I was wondering what differences there are between Nusach Sefard, the traditional Chassidic nusach and Nusach Ha-Arizal, the Chabadnik nusach arranged by the Alter Rebbe (Rabbi Schneur Zalman of Liadi). Does anyone know the difference?


texts: Kaddish yatom: what if a parent really *is* wicked?

texts:
I understand that a soul may be judged for a full 12 months after death but that we (generally) only say kaddish yatom for a parent for 11 months because the longest period is for the worst sinners and we presume that our parents are not wicked.

But what if they are?  What if, chas v'shalom, one has the misfortune of being the child of somebody he understands to be among the worst sinners and thus in need of the full 12 months?  Should he say say kaddish for the full 12 months (to continue to provide benefit to the soul), or should he say it for only 11 months to avoid calling attention to the deceased's wickedness?  Does it depend on how public the wickedness is -- maybe if "everybody knows" you go for the full year but if it's more private you don't?

I'd like to clarify that this question is asked out of intellectual curiosity and not out of need.  B"H my parents are (a) still alive and (b) definitely not wicked.


texts: What does it mean to create artificial animals from Sefer Yetzirah?

texts:
Could someone please explain this quote:

  The brothers would use the secrets of Sefer Yetzirah to create artifical animals and women (golems).

I am not Jewish but would like to have an understanding of what has been stated here.

As a Christian, and studying the life of Jospeh, (Yosef) I don't understand how it could be explained that the brothers would use the secrets of Sefer Yetzirah to create artificial animals and women that Joseph would then report on. What is meant by "artificial"? Did God create anything artificial?

I am using the bible for my studies and all it says is that Joseph brought a bad report to his father. So far in my studies I cannot see anything which shows what this bad report is.

Thank you.


texts:
What is the meaning of "k'neged kullam"?  The Talmud says:

  "אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם: "

  These are the things for which a person enjoys the fruits in this world, while the principal remains intact for him in the world to come: honoring one's father and mother, acts of loving kindness, and bringing peace between people. And the study of Torah "k’neged kulam". [Peah 1:1]

  [These are the things] for which ["interest"] punishment is exacted in this world, while the principal punishment remains intact for him in the World to Come: Idolatry, sexual immorality, and murder. And Lashon Hara' (malicious gossip) "k’neged kulam". [Peah 8a]

Literally, does it mean:
(1) is equal to them all put together, or
(2) is equal to each of them taken separately?

Figuratively, what does it mean?


texts: Why do we need both the Two Tablets as well as the Sefer Torah?

texts:
The sefer Torah, i.e., the full scroll containing all 5 Books contains the 10 Commandments, which was inscribed on the 2 luchot ("tablets"). All of Israel heard the 10 Commandments (according to midrash, they heard the 1st directly from G-d, then Moses conveyed the rest to them afterwards) at Mt. Sinai, already.

Several related questions:

Why did they need a written version of the 10 Commandments on 2 Stone Tablet,. anyway, if they had already heard all of it before they received the written version carved on the tablets?

If we assume the theory (IIRC, Ramba"m mentions this) that the Sefer Torah was written by Moses as events occurred, then, shortly after the Revelation, Moses wrote down the 10 Commandments. Did B'nai Isra'el have access to a "partial" Sefer Torah?


texts:
Some cases of Alopecia result in the loss of all the hair on one's head.

Would such a person cause maris haayin that they violated the prohibition of rounding the corner of their head? Would they have to wear a wig? Or is their condition obvious such that no one would suspect them of transgression. Do the poskim discuss this?


texts:
I've noticed that outside of the period between Rosh ha-Shana and 31 of December  (included) the last digit of the current year in both systems is always the same, e.g. 5779 - 2019

What are the origins of this agreement or is it just a coincidence?

UPD this update will remain here

from the Wikipedia 1, 2

  The Anno Domini era which is used to number the years of both the
  Gregorian calendar and the Julian calendar was introduced in 525 by
  Scythian monk Dionysius Exiguus (c. 470–c. 544), who used it to
  identify the years on his Easter table. He introduced the new era to
  avoid using the Diocletian era, based on the accession of Roman
  Emperor Diocletian, as he did not wish to continue the memory of a
  persecutor of Christians.

  In the preface to his Easter table, Dionysius stated that the "present
  year" was "the consulship of Probus Junior [Flavius Anicius Probus
  Iunior]" which was also 525 years "since the incarnation of our Lord
  Jesus Christ" without stating when this event occurred in any other
  calendar. How he arrived at that number is unknown.

The year 525 calculated by the monk appears to have coincided with the Jewish year ending with 5, hence the correspondence. Whether this was natural result of the calculations, deliberate or pure chance will remain a mystery.


texts: Is it Halachically permissible to use tefillin peshutim if one cannot afford better tefillin?

texts:
I would like to buy my first Tefillin. I was raised in a semi-secular household, and thus do not own a pair of my own.

However, being a student, I am tight with my money. I understand that there is some controversy regarding the use of tefillin peshutim due to their cheaper preparation. There was a brief discussion of this here, but my specific question is not answered.

Is it permissible for me to use such tefillin because they are cheaper? Is there any law that suggests that I should wait until I can afford better tefillin?


texts: Is it haughty to wear a frock when one is undeserving?

texts:
Many Rabbis wear a long Black Coat called a frock as rabbinic garb. Since it is a rabbinical garb is it permitted for someone who is not a rabbi to wear it? is it haughty to do so?

Rabbis wear black frocks here and here


texts:
Is it true that God did put a spiritual mark on His people?

If true I would like to know if a Levi is able to see this spiritual scar.


texts: Is there a concise book on how math and measurements are used in Torah and talmud?

texts:
Both the Torah and Gemarrah use math in various places, e.g. percentages (5ths (certain penalties); 10ths (ma'aser), etc.)

They also use many terms of measurements - e.g. shekel = 20 gerah; numerous measurements (efah, e.g.) for sacrifices, etc.

Is there a book that explains in brief terms what these measurements are, with translations to either U.S. or metric terms, as well as cross refs. to either verses or Talmud page, etc. where these terms are mentioned?

Hard-copy book preferred, but a web site will also suffice.


texts: Why does the Torah reading break up Lavan's short speech?

texts:
Why does the split between the fourth and  fifth readings of Parashat Vayeitzei occur in the middle of Lavan's short piece of dialogue?
Genesis 30:25 - 34 describes a dialogue between Ya'akov and Lavan, discussing the terms of Ya'akov's continued employment. One part of this, Verses 27 - 28, comprises a short, three-sentence response by Lavan:

כז. וַיֹּאמֶר אֵלָיו לָבָן אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ נִחַשְׁתִּי וַיְבָרֲכֵנִי יְהֹוָה בִּגְלָלֶךָ
כח. וַיֹּאמַר נָקְבָה שְׂכָרְךָ עָלַי וְאֶתֵּנָה
27 And Laban said to him, "If only I have now found favor in your eyes! I have divined, and the Lord has blessed me for your sake."
28 Then he said, "Specify your wages for me, and I will give [them]."

Oddly, the break between the fourth and fifth readings of the parasha is between these two verses. There's no paragraph break here, and there's nothing particularly sad in the surrounding text. Two nearby places that this break could possibly have been without breaking up an individual's speeach are:

Between Verses 24 and 25, dividing between the sequence of Ya'akov's children being born (and ending with an explicit prayer to God) and Ya'akov's negotiation with Lavan.

Between Verses 30:43 and 31:1, dividing between Ya'akov becoming wealthy and the sequence leading up to his departure from Lavan's area.

Why isn't the split in one of those places, rather than where it breaks up a two-verse speech and a ten-verse dialogue?


texts: Chida's statement about shabbat violators

texts:
I heard Rabbi Yitzhack Yosef Shelita (Rishon LeTzion and son of Maran HaRav Ovadia Yosef, Z"L)  who says that the Chida writes that in all the places that he was never saw a Sephardic Jew that wasn't Shomer Shabbat.

Does anyone have the source of this?


texts: Would one be allowed to suck or squeeze the juice directly out of grapes into his mouth during the 9 days?

texts:
The commonly accepted custom is not to drink grape juice during the nine days, like wine.
Would one be allowed to suck or squeeze the juice directly out of the grapes into his mouth?

Would it make a difference if he also eats the grapes right afterward?


texts: What's the deal with horseradish at the seder?

texts:
Every Pesach seder I've been to, including ones run by Chabad and Hillel, has used horseradish root as the maror.  But this seems to be controversial -- maybe horseradish isn't ok at all, or maybe horseradish leaves are but not the root.
This comment cites the Mishna B'rura (473:42) as allowing.  Other comments there say:

If you mean ample late authorities, then yes that is the case. You will be hard pressed to find rishonim who say so, and any who do are likely referring to the horseradish leaf, not root, as the Mishna seems to explicitly exclude the root. See for instance, Haghot Maymoniot 8:13 who notes horseradish as the translation and then immediately says that roots are no good.  – Double AA♦ Mar 18 '13 at 5:30
@DoubleAA Yes, I was referring to acharonim mostly. | The Hagahos Maimoniyos (7:13) mentions horseradish ("meerrettich"), as you pointed out. He then goes on to cite Rabbeinu Tam, who I initially interpreted as inferring that the species of maror mentioned in the mishna can only be eaten moist if their roots are eaten, whereas their stalks can be eaten moist or dried out. At least that's what I think Rabbeinu Tam might have been saying based on the context of the gemara, though I didn't see the direct quote. The Shulchan Aruch, though, says explicitly that roots are no good....  – Fred Mar 18 '13 at 6:58

I also read somewhere that horseradish is dubious but has such a long tradition for Ashkenazim to be valid for that community.
So, what's the deal with horseradish?  Who permits it, and are there any conditions?  Who forbids it outright?  It looks like I could assemble a partial answer from these comments, but I'd rather have a complete answer in one place, hence this question.


texts:
Before saying the blessings relevant to havdala on motzei shabbos, we (Ashkenazim) include a bunch of p'sukim:

"הִנֵּה אֵל יְשׁוּעָתִי אֶבְטַח וְלֹא אֶפְחָד כִּי עָזִּי וְזִמְרָת יָהּ יְהוָה וַיְהִי לִי לִישׁוּעָה. וּשְׁאַבְתֶּם מַיִם בְּשָׂשׂוֹן מִמַּעַיְנֵי הַיְשׁוּעָה"  (Yeshayahu 12:2-3)
"לַיהוָה הַיְשׁוּעָה עַל עַמְּךָ בִרְכָתֶךָ סֶּלָה" (Tehillim 3:9)
"יְהוָה צְבָאוֹת עִמָּנוּ מִשְׂגָּב לָנוּ אֱלֹהֵי יַעֲקֹב סֶלָה" (Tehillim 46:12)
"יְהוָה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ" (Tehillim 84:13)
"יְהוָה הוֹשִׁיעָה הַמֶּלֶךְ יַעֲנֵנוּ בְיוֹם קָרְאֵנוּ" (Tehillim 20:10)
"לַיְּהוּדִים הָיְתָה אוֹרָה וְשִׂמְחָה וְשָׂשֹׂן וִיקָר" (Esther 8:16) [Then we add "כן תהיה לנו"]
"כּוֹס יְשׁוּעוֹת אֶשָּׂא וּבְשֵׁם יְהוָה אֶקְרָא" (Tehillim 116:13)

What is the history of these p'sukim prefacing the b'rachos of havdala, and what is their significance? Why these specific verses over any others?


texts: Is getting a "fake" tattoo a violation of halacha?

texts:
Inspired by Curiouser here:

Is getting a "fake" (temporary) tattoo a violation of halacha?  I'll define this broadly as any tattoo that doesn't permanently show on your body.  This includes transfer tattoos, henna, etc.

I did go to a Bat Mitzvah where transfer tattoos were given out.


texts:
As noted previously on this site (quoting Mail-Jewish), there's a general tendency in midrashim to claim two persons in Tanach are the same. This is familiar to anyone who has studied Rashi's commentary on Chumash: for example, Lot is not only Avraham's nephew but also his brother-in-law, and the man who told Avraham of his capture later reigned in Bashan.

While there is doubtless a good reason for this every time it's done, I'm trying to understand the reason for the general tendency. Why do midrashim tend to identify people? What philosophical or religious or textual or rhetorical or other ideal does it further?


texts: Are non-Jews allowed / invited to attend orthodox weddings?

texts: I am a Reform Jew and ill-equipped to answer this question from a close friend who is not Jewish.  Apparently, my (non-Jewish) friend is NOT invited to the (Orthodox) wedding of the daughter of a close friend & co-worker.  It was explained to my friend that Orthodox Jews simply don't allow or invite non-Jews to their weddings.  I told my friend, whose feelings were genuinely hurt, that I had never heard that tradition.  As far as I know, anyone can invite anyone they want to their wedding.  But, to repeat, I was raised Reform and am no expert on Orthodox traditions.  You are the experts, right?


texts:
In meseches megillah (22A) sefaria translation:

מיתיבי פרשה של ששה פסוקים קורין אותה בשנים ושל חמשה פסוקים ביחיד קרא ראשון שלשה השני קורא שנים מפרשה זו ואחד מפרשה אחרת ויש אומרים שלשה לפי שאין מתחילין בפרשה פחות משלשה פסוקים
The Gemara raises an objection to the opinions of Rav and Shmuel from the following baraita: Two people may read a paragraph of six verses, but a paragraph of five verses may be read only by a single reader. If the first one read three verses, the second one reads the remaining two verses from this paragraph and then one verse from another, i.e., the following, paragraph. And some say that it does not suffice to read one verse from the next paragraph; rather, he must read three verses, as one may not begin a new paragraph and read fewer than three verses from it.
ואם איתא למאן דאמר דולג נדלוג ולמאן דאמר פוסק נפסוק
And if it is so, if it is permissible to do as Rav and Shmuel suggested, according to the one who said that the second reader repeats a verse that the previous reader recited, i.e., Rav, let him repeat the verse in this case as well. And according to the one who said that the second reader divides the verse, i.e., Shmuel, let him divide the verse in this case as well.
שאני התם דאפשר בהכי
The Gemara answers: There, in the case of the baraita, it is different, as it is possible to solve the problem in this manner by reading additional verses. On the New Moon, however, the next paragraph deals with an entirely different subject, and consequently it cannot be included in the Torah reading. Therefore, Rav and Shmuel presented alternate solutions.

If we can’t add pesukim to the New Moon reading because it is a permanent reading and the next paragraph isn’t relevant, would Monday and Thursdays readings have the same rule nowadays, that the readings are permanent  (as opposed to the amoraic era, where there were no set weekday readings (Megillah daf 21B Rashi DH Rishon)) and the next paragraph isn’t necessarily relevant?


texts:
In morning davening, we say "שֶׁנֶּעֱקַד עַל גַּבֵּי הַמִּזְבֵּחַ" (the only English I could find online, at Chabad.org, translates as "bound on the altar").

There are, though, 2 formulations of the three-word phrase. The more frequently found על גבי המזבח (Mishna Zevachim 8:12, for example) and the lesser used על גב המזבח (Eduyot 6:1). They seem to refer to the same concept -- something being poured onto the altar -- possibly its side? (as opposed to Isaac having been bound atop).

There are citations for the same schism when the phrase lacks the "ha" before "mizbei'ach" (even in cases where the word mizbei'ach ends the sentence).

Is there a difference in meaning or reference between Gav and Gabei?


texts: Is one allowed to remove (by tearing) a cleaners' tag from his/her shirt on Shabbos?


texts: Source listing all Jewish wedding customs?

texts: Is there a comprehensive source that lists all various orthodox wedding customs (mitzvah tantz, mezinkah, etc.)?


texts: Why was G-d's only direct interaction with the Jewish nation be limited to two commandments?

texts:
Following "what-went-wrong-at-matan-torah:

We claim that Matan Torah was/is the ultimate proof of the veracity of the Torah, because unlike what we observe in other religions, where G-d never makes direct contact with the people, at M"T G-d spoke directly to the Jews.

That made me think, since:

G-d loves His chosen people and only wishes good for them
at some point at M"T The Israelites have reached the level of prophecy anyway
the event was miraculous anyway it could last as long as G-d wanted
the scarcity of clear commandments from the source has led to numerous misunderstandings, quarrels, and incidents in the wilderness and after

G-d could easily use the moment to pass the whole written Torah (or the Oral also).

Why was M"T limited to two commandments only?


texts:
Shulchan Aruch, OC 692, says that if someone reads m'gilas Ester without reciting the benedictions before and after it then he fulfills his obligation of reading Ester. It doesn't say what to do about the benedictions, however. I wonder about "sheasa nisim". Is there some way to say it after the fact?

Someone who cannot light Chanuka lights says "sheasa nisim" if he sees someone else's lights. What if he already satisfied his lighting requirement, but skipped saying that benediction? Is there some way to say it after the fact?


texts:
There is a machlokes who Memuchan is. One opinion is that it is Haman.
According to that opinion he is called Memuchan because he prepared [in hebrew: muchan] himself to be punished (Megillah 12b).
According to another opinion he is Daniel (Pirkei D'Rabbi Eliezer Chapter 49).
According to the opinion that it is Daniel, why was he called Memuchan?


texts: Why, how, and when the switch from "הנותן תשועה למלכים" to "אבינו שבשמים"?

texts: Most נוסח אשכנז prayer books I've seen, published in the mid twentieth century, had a prayer for the welfare of the national government and governors that began "הנותן תשועה למלכים". It's also found in R. Wolf Heidenheim's prayer book and in the prayer book based on R. Yaakov of Emden, for example. I've never seen another text — except that current prayer books published in or for Israel have a completely different text, one that starts "אבינו שבשמים". Nor have I ever heard the seemingly older text said in Israel. Why, when, and how did the switch occur?


texts: Why does the Mishnah/Gemara begin with Masekhet Berakhot?

texts:
As mentioned (link 1, link 2) and I've seen on the ArtScroll Talmud series (though I don't have a picture to support the fact), the Mishnah/Gemara "begin" with Masekhet Berakhot.

Why was this order decided upon? Why not have written the Mishnah/Gemara following the order of subjects in the Torah instead (or some other order)?


texts:
The gemara in Sanhedrin 74 talks about a time of oppression, during which even for "light mitzvot" one must die.

What exactly constitutes such a time? Is it any time when the government makes a decision that will impact Jews specifically, or is there more to it?

Sources appreciated.


texts:
It is clear that one should remove his coat before praying, as one should not rush straight in from the outside to pray. (Insert source here!)

Hats are often sensitive to rain, and special hat-shaped plastic coverings are available in well-stocked Judaica stores.

Would this covering have the same ruling as a coat?


texts: Any reason not to put your tefilin inside your car's spare tire when driving?

texts:
For cars that store their spare tire in a well inside the trunk, that seems like a good place to put my tefilin while driving -- it takes up no extra space (if they fit in the middle of the tire), keeps them from rolling around, keeps them covered (of course you risk forgetting them there!).

Assuming they're not getting dirty or greasy -- any reason (practical or halachic) not to do so?  Yes they might end up smelling rubbery ...


texts: Ata Chonantanu when Yom Tov is Monday or Thursday

texts:
The last line of אתה חוננתנו is:

  אבינו מלכנו החל עלינו הימים הבאים לקראתנו לשלום חשוכים מכל חטא ומנקים מכל עון ומדבקים ביראתך

How does it make sense to say הימים הבאים after Shabbos when Yom Tov is Monday, or after Yom Tov when it's Thursday?  In those cases, there's only one day of חול coming.


texts: Why do some of the Ten Commandments include Noahide Laws?

texts:
Of the Seven Noahide Laws, at least three are identical to one of the Ten Commandments. To be specific I am referring to

Do not murder
Do not steal
Do not deny God
Do not blaspheme

I understand that the Noahide Laws were in practice long before the Ten Commandments, so I assume the Israelites were already keeping these before the episode at Sinai.

My question is, why did some of these commandments need to be reincluded? Do the ten commandments override the Noahide laws?


texts:
In the past I asked what responsibility does a person have to look up and investigate an answer to a question that he wasn't able to answer.

I'd now like to ask a similar question with a few points.

If a Rov is asked a practical question, are they required to respond (if they know the answer) or can they say "go ask another Rov" if they don't wish to be bothered (or feel it will take away from their learning.) If they don't know the answer at all, are they required now to look it up? Being that they are a Rov and have a certain responsibility to those asking questions.


texts: Wearing tefillin during mincha, would someone get a mitzvah for it?

texts: let's say someone would have tefillin on him during mincha shemona esrei. Would he get a mitzvah for during so? Would that be allowed?


texts: Mi La'Hashem Eilai - Was this an appropriate response?

texts:
This question weaves together a couple different sources.

The first nekudah comes from 32:32 where we have the phrase:

וְאִם-אַיִן--מְחֵנִי נָא, מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ - If you will not [forgive them] then erase me from the book you have written.

And Hashem upholds this:

וַיֹּאמֶר יְהוָה, אֶל-מֹשֶׁה:  מִי אֲשֶׁר חָטָא-לִי, אֶמְחֶנּוּ מִסִּפְרִי - And Hashem said to Moshe - The one who has sinned to/against me, I will erase from my book.

Famously, Chazal state that this is actualized in the previous parsha of Tetzaveh, the only parsha in the Torah (since the recording of his birth) that omits Moshe's name. But there is a problem:

Many hold that the events of Ki Tisa come before Terumah-Tetzaveh (most famously the Rambam), but what sin had Moshe committed at the point Tetzaveh occurred to lead to his omission there?

Later in 34:1:

וְכָתַבְתִּי֙ עַל־הַלֻּחֹ֔ת אֶת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלֻּחֹ֥ת הָרִאשֹׁנִ֖ים אֲשֶׁ֥ר שִׁבַּֽרְתָּ - And I will write on the tablets the the things/words that were on the first tablets which you broke.

and the commentary in Yevamos 62a on this:

והסכימה דעתו לדעת המקום דכתיב (שמות לד, א) אשר שברת ואמר ריש לקיש אמר ליה הקב"ה למשה יישר כחך ששברת - And his knowledge agreed with the knowledge of the Omnipresent, as it says "which you broke" - Reish Lakeish says Hashem said to him [Moshe] Your strength was true that you broke them (i.e.: you did the correct thing).

But this is not the only action Moshe took in response to the Golden Calf - he also encouraged the wholesale extra-judicial killing of anyone associated with the Golden Calf, something that seems entirely outside the bounds of halacha. We do not see Hashem approve of this action.

Is there a source that discusses the possibility of Hashem subtly censuring Moshe for encouraging the tribe of Levi to kill without a proper hearing?


texts:
In which practically applicable situation(s) (if ever) nowadays would one make the Beracha of מציב גבול אלמנה?

I'm looking for a Halachic definition of which places would qualify, when the Beracha would be made, if it would be said with "Shem Umalchus" etc.

The source of this Beracha is in Berachos 58b:

  ת"ר הרואה בתי ישראל בישובן אומר ברוך מציב גבול אלמנה

It is discussed at length by Tur/Beis Yosef, Shulchan Aruch, and many Nosei Keilim in OC 224:10.


texts:
This question assumes that the purpose of chazarat hashatz is to allow for those who were unable to say their own shmoneah esrei (assumedly due to Hebrew illiteracy) to fulfill their obligation to pray.

To make a broad and unsubstantiated generalization; in most orthodox minyanim all the people praying know how to read Hebrew and have access to a siddur. If that is the case why do they need to have the chazan repeat the shmoneah esrei?

Lest you counter with "we are concerned for the minority of minyanim where that is not the case" I would refine my question to "if all persons praying are Hebrew literate and have siddurim, may they choose to refrain from the repetition of shmoneah esrei?".

Furthermore I would also contend that many, if not most, minyanim the congregants are not properly following along during the repetition and are failing to answer amen which causes problems of a bracha l'vatalah. So, perhaps removing the repetition would be in order.


texts: Is there anything wrong with messing with the rules of Dreidel?

texts:
In this article on Slate, Ben Blatt calls the classic rules of Dreidel "slow and unfair," citing simulation-based statistical analysis, and proposes his own modified rules to speed up the game.

Given that the rules we have come as a tradition from previous generations, are we required to preserve them, unmodified, and reject reforms such as this one?


texts: Tradition-Based Depictions of the Third Temple

texts: Are there any artistic depictions of the third Temple and/or future Jerusalem, available online, that are rooted in traditional descriptions, such as Ezekiel 40-47 and related midrashim?


texts:
How could Sarah's treatment of Hagar and Ishmael be considered righteous? I intend this as a sincere and serious question. While Hagar was pregnant, Sarah "prevent[ed] her intercourse with Abraham, whipped her with her slipper, and exacted humiliating services, such as carrying her bathing-materials to the bath (l.c.);she further caused Hagar by an evil eye to miscarry." (Source) Then, when Ishmael teased Isaac, Sarah insisted that Abraham send both Ishmael and Hagar away from her family, thus estranging a young son from his father, ensuring that son would receive none of his father's inheritance, and nearly causing both mother and son to die of thirst in the desert.

Obviously, G-d intervened and prevailed, and everything was okay in the end. (Except for the inheritance part, of course.) Still, how can any of this be considered righteous behavior on Sarah's part?


texts: Stumbling Block contained in the Babylonian Talmud

texts: There is an incident in the Avodah Zarah tractate concerning a blasphemous joke Rabbi Eliazer overheard and derived pleasure from. This sin, according to the Rabbi himself, resulted in his wife and daughter being sold into prostitution. The thing is, the joke is pretty funny. Is its inclusion in the Talmud not a sort of "stumbling block before the blind", laying in wait for poor Yeshiva students? I myself have been unable to go more than two weeks without thinking about the joke and having a good laugh since I first read it.


texts: Smoking versus snuffing tabac on Tisha Beav

texts:
In SA OC 554 the Caf Hachyim SK 3 rules that to smoke hookah is prohibited almost before Chats it, if not as a mean to treat constipation. But in SK 4 he allows to snuff tabac.
My question is if to smoke cigarettes is similar to hookah or to snuffing. Hookah is based on water vapour and moistens the mouth and is a hedonistic ritual, but snuffed tabac doesn't. So, cigarette that also doesn't is similar to the second, on the other hand, it's smoking and similar to the first. What is the Din?
I think that the point I make to distinguish vaporous smoke from the dried one is not noticed in  answers written on previous questions and answers regarding smoking in the site. Additionally, the material ingestion is lesser in cigarette than in snuffed tabac.


texts: How to say Tefilas HaDerech while on the road alone

texts:
My question applies to circumstances in which one is driving an extended distance by oneself. They also apply primarily--though not exclusively--to people who do not have the Tefilos HaDerech memorized, or whose minhag is to daven in front of a text at all times (i.e., Chabad).

One is supposed to say Tefilos haDerech while on the road. (Source: http://www.chaburas.org/derech.html). Presumably, attempting to say the prayer while actually driving would be prohibited for reasons of pikuach nefesh and kavana. The other options are to pull over, and say the prayer while stopped on the shoulder (i.e., of the highway), or to leave the highway and say the prayer at a rest stop or somewhere off an exit. However, both these options would seem to have problems. The first (stopping on the shoulder) seems like it could still be quite dangerous, especially for visibility reasons at night, or in bad weather conditions. The second is not always practical, and I am not 100% sure whether it would fall under the halacha of literally being on the road.

So, how, when, and where should one say this prayer?


texts: What Should One Do If He Forgot to Say "VeYiten Lekha" on Saturday Night

texts:
According to those who observe the custom of reciting the passage of VeYiten Lekha on Motzaei Shabbat before or after Havdalah, what should one do if s/he forgot to recite it?  I have never seen anyone recite this section after that time (e.g., not on Monday morning), so is there no such thing as tashlumin (make-up) for this if one missed it?

A friend of mine suggested to me that maybe it is like Keriyat Shema, and that there is nothing wrong with just reading pesukim, because it is just like learning Torah.


texts:
I know that some commentators made emendations or provided explanations to Talmudic text, and that some of these can be listened to on dedicated online radio stations. I have found one for the Haga'ot HaBach, and there is one through which one can hear the work of the GRA and even a Rashi Radio, but am still looking for one dedicated to the work of Tosafot.

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


texts: What did they do for shiurim before modern measurements?

texts: In recent centuries, authorities such as the Chazon Ish, Rabbi Chaim Na'eh, and Rabbi Moshe Feinstein ruled on the exact size of a tefach, ammah, kezayit, and other shiurim. What did people do before these rulings? Did they just estimate the size of their own hands, or was there an unwritten tradition of some sort?


texts:
A person must perform a ritual hand-washing after the completion of
  certain activities, including upon arising in the morning; before
  eating bread; after shaving, haircutting, clipping one’s nails, and
  touching private parts of one’s body; exiting the lavatory; scratching
  one’s scalp; and touching one’s shoes (Shulchan Aruch Orach Chayim
  4:18).

Must one really wash negel vasser after every time one ties one's shoes? What about a mother tying or adjusting, or putting on or taking off, her children's shoes -- something which probably happens at least twenty times a day for a mother with several little ones?


texts: Why must the Pesach Korban had to be eaten entirely

texts: Why does the Pesach Korban in Lev 22:30 have to be eaten in its entirety and nothing should remain till next morning?


texts: Joining a synagogue after two generations non-practising

texts:
My (Jewish) great-grandparents came to the UK from Poland during the second world war, but due to their experiences of violent anti-semitism, hid their Jewishness from the public in the UK. The result was that both my maternal grandparents were non-practising Jews and so is my mother (my father is not Jewish).

My family has always considered itself Jewish and we have taken part in cultural activities, but (unlike my extended family who are very active in religious Jewish life, including some distant cousins who are rabbis), my parents and grandparents have never been members of a synagogue.

I'm 23 and since leaving home have become increasingly interested and involved in Judaism from a social and religious perspective (much thanks to connections to the community through the internet), and I would like to join my local synagogue. I contacted them and they sent me a membership form.

It asks if I'm Jewish by birth, and asks for details of my mother's or maternal grandmother's wedding location (synagogue). My grandparents and parents both had secular, non-religious weddings.

It also asks for details of any synagogues I am a member of currently or have been in the past - but I have never been a member of one before.

I consider myself Jewish by birth but I am worried that this will be challenged as I have no way of proving it.

Will I be allowed to join the synagogue and how should I approach this issue?


texts: Is academic Jewish studies considered learning torah?

texts: Would the academic study of Judaism such as a typical bible studies course taught in a Jewish Studies department at a University qualify as torah study? I am curious about this both halachicly - would one fulfill the halachic obligation to study torah with this study? As well as hashkaficly, would such study be of equal value to traditional torah study?


texts: Everyone knows that Sephardics and Ashkenazis wrap tefillin differently. But how did/do Romaniotes (from parts of Greece, mainly Ioannina) wrap it?


texts: I have noticed that sometimes the knots (not the strings) on a the tzitzit from a Tallit Katan or a Tallit Gadol either come or become tangled. Is it permissible to untie and then retie the tzitzit? I don't see a reason why it wouldn't be, but I wanted to ask.


texts: Do Karaite Jews still believe that adulterers should get the death penalty?

texts:
This is a genuine question. As a Christian, I am often asked by atheists why I don't think adulterers should get the death penalty when Leviticus 20:10 clearly says that they should. My response to them is very simple: Because I believe that John 8:7, a verse in the New Testament, supersedes Leviticus 20:10.

Rabbinic Jews, likewise, seem to have derived from the Talmud several restrictions on capital punishment making it impossible to carry out (i.e. requiring 23 judges, 2 witnesses, etc.)

Now this has recently got me thinking: Karaite Jews don't believe in the New Testament or the Talmud, right? So according to Karaite Jews, every single law in the Old Testament remains binding, right?

Now suppose Israel became a Karaite Jewish theocracy governed by Biblical law. Then would Karaite Jews go back to stoning adulterers?


texts: Must one follow a community's candle-lighting time?

texts:
If one belongs to a synagogue, and the synagogue tells its members that the community's Shabbos candle-lighting time is a certain time, is one obligated to light at that time (or by 18 minutes after perhaps?), or may one light up until the actual latest candle-lighting time?

I ask because in some areas in the summer, a shul may say that its candle-lighting time is say 7:30 (a few minutes after plag hamincha, the earliest time), but the actual latest time is nearly 9pm. While the earlier time may work for some people, others might want to delay candle lighting somewhat later than the community's official time. Is this permitted?


texts: Does a child own what he's implicitly given by his parents?

texts:
I assume that when a parent owns an object and a child uses it, it remains the property of the parent's absent any intent/declaration on the parent's part to grant it to the child (and absent an act of kinyan, acquisition). Thus, for example, if a parent buys a piece of furniture and puts it in the child's room in the parent's house, whether that child is a bar mitzva or not yet, but assuming the child is dependent on the parent, then the furniture remains the parent's. (If that's wrong, please source a correction, and that'd make a good answer.)

My questions are:

Do any sources discuss whether referring to the object as the child's constitutes a declaration of intent to grant it to the child? For example, if the parent says "this X is yours" or "this X is for you" or "your X is dirty", do any sources say that constitutes sufficient declaration of intent to grant the X to the child, so that the child need then only drag or lift the X (SA CM 200:2) in order to acquire it?

If not — if, in fact, the object remains the parent's property —

Or, in a case in which such acquisition has not occurred, and the object is, so far, the parent's property —

Is there any extent to which a parent-owned object assigned to the use of a specific child (again, whether a minor or a bar mitzva but assuming the child is dependent on and living with the parent) is considered that child's? That is, is there any halacha such that the object, although technically owned by the parents, is considered the child's for the purposes of that halacha?


texts: How would Yosef's additional children have been factored into inheritance?

texts:
Bereishis 48:6 refers to what the status of any future children after Ephraim and Menashe that Yosef would have had would be:

וּמוֹלַדְתְּךָ אֲשֶׁר-הוֹלַדְתָּ אַחֲרֵיהֶם, לְךָ יִהְיוּ; עַל שֵׁם אֲחֵיהֶם יִקָּרְאוּ, בְּנַחֲלָתָם
And those born to you after them will be yours. They will be called by the names of their brothers in their inheritance.

Ephraim and Menashe later got separate sections of the land of Israel and inherited as separate tribes. So how practically would the future inheritance of these brothers have worked? Would they have been assigned to be split between either Ephraim or Menashe, or would they somehow have taken from both (Ephraim and Menashe had bordering portions in Israel)? If there would have only been one additional son, seemingly he would have had to divide in somehow.


texts:
How should I go about choosing the best spot on my property to construct my Sukkah?  I am considering both the ideal spot for the purposes of constructing and using the Sukkah.

I am looking for experienced-based advice on what factors make an ideal spot for constructing my Sukkah. Answers should explain why the factors they consider are beneficial.

In order to make this post as useful as possible to the greatest amount of people, I won't specify the features and terrain of my personal yard - those factors would be part of a complete answer.


texts: Ramban and Shituf. What is his position?

texts:
The Ramban on Devarim 7:6 says:

  בך בחר ה' אלהיך להיות לו לעם סגלה שאין לך קצין שוטר ומושל בכל מלאכי מעלה אבל אתה סגולת ה' תחת ידו ולכך לא תטעה לעבוד ע"ז מאלהי העמים וכבר הזכרתי זה פעמים רבות

Loosely translated:

  because G-d chose you to be his treasured nation since you have no ruling officer, enforcer, or ruler among the angels. You are directly under G-d's control. Therefore don't stray and worship the idols of the other nations. I already mentioned this many times. 1

The Ramban seems to be talking about the idea that since the Jews, unlike the other nations, do not have a "patron angel". Instead, G-d himself directly rules the Jewish Nation. (as the Ramban says in Devarim 4:15) Therefore, we must only serve G-d, and not turn to idol worship.

There are some opinions that non-Jews are allowed to believe in Shituf (partnership, i.e. that there are other forces in addition to G-d who have influence over the world (see here for a discussion of this)).

Based on my understanding of the Ramban, does the Ramban then hold that the other nations may believe in Shituf, since they do have a "ruling officer, enforcer, or ruler among the angels"?

If the Ramban himself does not hold this view, are there other opinions to that use this logic to explain why non-Jews may believe in Shituf?

1
I don't know where else the Ramban has mentioned this, so perhaps he goes into this in more detail in other places, and answers my questions.


texts: Is it allowed to name your son with your name?

texts:
I wasn't sure if there exists an issur or minhag to not name your son with your personal name (e.g Shlomo Feivel). I don't think I've ever met a religious Jew with the same name of his father.

But I saw that there was a Tanna or Amora called Abba bar Abba. And that the מהר"י אבוהב 's father had the same name as him. רב יצחק אבוהב. Maybe it's mutar and just no one feels like doing it. ?

I do not think this is a duplicate to the question about naming after living relatives, because I am asking according to those who hold naming after a living relative is permissible. (Thank you to mevaqesh and DonielF.)


texts: Why didn't Yehoshua give a good report immediately?

texts:
When the spies returned from scouting the land and gave their report of mighty opponents, 13:30 tells us that Caleb silenced the crowd and argued for going into the land, and then 13:31 says "the men who went with him" argued otherwise.  It is only after the people begin to rebel that Yehoshua joins Caleb in speaking in favor of going into the land (14:6-7).

Why didn't Yehoshua speak up earlier?  Was he not initially convinced (it was 11 to 1) but he changed his mind?  Or did his opinion not change but for some reason he left Caleb to handle it, even when it wasn't working?

Rashi has nothing to say on this, and I didn't find anything else in scans of (incomplete) chumash commentary.


texts: Freshly laundered clothes in the nine days

texts:
Not only can't you wash your clothes during the nine days, but you are not supposed to wear freshly laundered clothes either, even if they were washed before Rosh Chodesh Av.

Like most Westerners, I pretty much expect to wear clean clothes every day and wash them after every use. All of the clothes in my closet are clean.

Aside from not washing eight or nine sets of clothing after use and putting them back in the closet crumpled and soiled, is there anything I can do to make my clean clothes permissible to wear during the nine days?


texts: Why does the shiva expression begn with term המקום?

texts:
Prior to leaving the shiva house, visitors say to the mourners:

  המקום ינחם אתכם...

Meaning (literally) "The place should comfort you..."

WHat is the meaning of referring to God as "the place" when God has no specific place. Why is this term chosen for shiva as opposed to using one of God's names such as אדוני?


texts: Is Jehovah's Witness considered halachically different than other Christians?

texts:
Jehovah's Witnesses believe in one God with J. being a prophet/son of god, kind of like Muhammad or Elijah the prophet. They don't believe he IS god, and they don't believe in the Trinity. It probably falls under the category of Shituf, perhaps not even that.

If that is indeed the case then is there any halachik differences? (Like entering/working in such a  church.)


texts: Does the Talmud say mishenichnas for Adar to allude to Moshe?

texts: The Talmud say "mishenichnas" for Adar and not just "nichnas". I understand Hebrew grammar of course, but someone suggested there's an allusion to Moshe from the mishe prefix. Is there any Rabbi that has mentioned this?


texts: Why discuss the 10 martyrs on Yom Kippur?

texts:
In the yom kippur musaf my community recited a poem going through the whole story of the deaths of the "asara harugai malchus" the ten martyrs. It is a "חטאנו" poem recited before the confession section.

Why on yom kippur do we mourn their deaths, seemingly it has no specific connection to yom kippur? We should mourn their deaths on tisha b'av?


texts: רש״י's use of the קל וחומר after it's been discredited (שבת כו ע״ב)

texts:
The Bavli, Shabas 26 amud 2, derives from some wording in Vayikra that a three-finger-by-three-finger piece of wool or linen fabric can become tame.

It then proposes that the verse teaches us only that a three-hand-by-three-hand piece of wool or linen fabric can become tame [and that we have no source for a three-finger-by-three-finger piece].

It counters that we need no verse to teach us about a three-hand-by-three-hand piece, as the latter can be derived from a kal vachomer: since warp and weft threads (of wool or linen) can become tame, of course a three-hand-by-three-hand piece of wool or linen fabric can.

It then proposes that the same kal vachomer be used to prove that a three-finger-by-three-finger piece of wool or linen fabric can become tame, so the wording of the verse is not needed to teach that.

It replies that the kal vachomer cannot be used to prove that a three-finger-by-three-finger piece of wool or linen fabric can become tame, as such a piece of fabric is not necessarily more significant than warp and weft threads.

It then proposes that the verse teaches us that a three-hand-by-three-hand piece of fabric, not of wool or linen, can become tame.

On that last point, Rashi comments: "And a three-finger-by-three-finger piece of wool or linen fabric can become tame by a kal vachomer." (And a later bit of Rashi, s.v. "ואימא כי אמעיט", clarifies that the kal vachomer is from the fact that warp and weft threads can become tame.)

The Tosafos commentary asks the obvious question: "This is not brilliant. After all, we said [that the kal vachomer cannot be used for a three-finger-by-three-finger piece of wool or linen fabric, as such a piece is not necessarily more significant than warp and weft threads]!" It offers no answer to this question on Rashi. Does anyone?


texts: Teshuva and spilling cold water on one's body

texts: To repent can you pour cold water on yourself in the shower. With a pot or something while having teshuva in mind for the sin? Does it do anything? Like I’ve heard people do it before Yom Kippur. Can I do it now as well?


texts: Reader read the right words from the wrong day of Chanukah. Must he repeat?

texts:
Is the Torah reader required to read the correct portion on Chanukah in the following  or similar circumstance?

It is the second day of Chanukah.
The reader correctly reads the Cohen's portion starting with

יח) בַּיּוֹם, הַשֵּׁנִי, הִקְרִיב, נְתַנְאֵל בֶּן-צוּעָר--נְשִׂיא, יִשָּׂשכָר)

When he comes to read the Levi's portion, instead of reading

כא) פַּר אֶחָד בֶּן-בָּקָר, אַיִל אֶחָד כֶּבֶשׂ-אֶחָד בֶּן-שְׁנָתוֹ--לְעֹלָה).

and on to the end of the parsha, he starts reading the equivalent possukim for the next day,

כז) פַּר אֶחָד בֶּן-בָּקָר, אַיִל אֶחָד כֶּבֶשׂ-אֶחָד בֶּן-שְׁנָתוֹ--לְעֹלָה)

and then corrects himself before the end and ends up with the correct nosi.

He has read one or two wrong pessukim, but the words were right. Does he have to repeat by reading the right words or is this a case of טרחה דצבורה - inconvenience to the community and it is not necessary to repeat?


texts: Is Rabbi Menashe ben Yisrael listed in Artscroll's "Early Acharonim"?

texts: For anyone who has the sefer, can you tell me if this Rabbi is listed in that book?  Also, does anyone know of any Rabbis, contemporary with him or later or even now, who were or are or would be opposed to reading his sefer "Conciliador," in which he constantly cites Christians in his peirush on the Torah?  Thanks.


texts: What is halachically considered an instrument for the purposes of Sefirah and the Three Weeks?

texts:
It's commonly practiced to avoid music during at least part of Sefirah and the entirety of the Three Weeks. Many of those who hold of this stringency also hold that certain types of a capella are permissible.

What is considered an instrument for the purposes of this minhag, according to those who permit vocals?

Anything which isn't a voice (which would prohibit, for example, clapping, snapping, or whistling)?
Anything which isn't produced by a human mouth (which would prohibit clapping and snapping, but not whistling)?
Anything which requires the aid of a device external to the human body (which would not prohibit clapping or snapping, either, but would prohibit, for instance, banging rhythmically on the table)?


texts: Before drinking the sotah water does the woman make a blessing? If so would it be shahakol or something else?


texts: Why is Yosef sometimes spelled with an extra Hai?

texts:
עֵדוּת | בִּֽיהוֹסֵף שָׂמוֹ בְּצֵאתוֹ עַל־ אֶרֶץ מִצְרָיִם

In Tehilim 81 we see Yosef spelled with an extra Hai? What is the reason for this?


texts: Why are there two different accounts of Aaron's death?

texts:
Numbers 33 says the nation goes from Moseroth to Bene-jaakan to Hor-haggidgad to Jotbah to Abronah to Ezion-geber to Kadesh to Mount Hor, and that Aaron died on Mount Hor.

Deuteronomy 10 says they went from Beeroth-benejaakan to Moserah, that Aaron died there, then they went to Gudgod and then to Jotbah.

Why are there two different accounts of where Aaron died? They have him dying at different locations (Mount Hor is several stops past Moserah), and also there is a different order (Moseroth to Bene-jaakan compared to Beeroth-benejaakan to Moserah).


texts: Is there a length of sheitel that would be considered too long and inappropriate for a married woman to wear - either halachically or from a standpoint of proper moral behavior for a Jewish woman?


texts: Did the inhabitants of Shechem convert to Judaism?

texts: Did the inhabitants of Shechem, mentioned in parshah Vayishlach, convert to Judaism?


texts: Is it permissible for a married woman to wear a wig if the hair was sacrificed to an idol or foreign deity? There is a temple in India, dubbed the "Richest temple in the World" where pilgrims shave their heads as offerings to their god. This temple supplies the top wig and hair extension manufacturers. If it is not kosher to eat food sacrificed to an idol, is it permissible or not to wear hair sacrificed to an idol since you're not ingesting it?


texts: No leaning for communal offerings? But there is!

texts:
M'nachos 9:9:

חֹמֶר בַּסְּמִיכָה מִבַּתְּנוּפָה וּבַתְּנוּפָה מִבַּסְּמִיכָה, שֶׁאֶחָד מֵנִיף לְכָל הַחֲבֵרִים וְאֵין אֶחָד סוֹמֵךְ לְכָל הַחֲבֵרִים. וְחֹמֶר בַּתְּנוּפָה, שֶׁהַתְּנוּפָה נוֹהֶגֶת בְּקָרְבְּנוֹת הַיָּחִיד וּבְקָרְבְּנוֹת הַצִּבּוּר, בַּחַיִּים וּבַשְּׁחוּטִין, בְּדָבָר שֶׁיֶּשׁ בּוֹ רוּחַ חַיִּים וּבְדָבָר שֶׁאֵין בּוֹ רוּחַ חַיִּים, מַה שֶּׁאֵין כֵּן בַּסְּמִיכָה.

There's something more strict about leaning [on an offering] than about waving [an offering], and [something more strict] about waving than about leaning.… More strict about waving: that waving is practiced with personal and communal offerings…, which is not the case with leaning.

(The Hebrew text, including vowels and punctuation, is Sefaria's. The translation is mine.)
But waving is practiced with just two animals offered as a communal offering: the two sh'lamim sheep offered on Shavuos. And leaning is also practiced with two communal offerings: the goat sent to the wilderness on Yom Kipur and the par heelem davar shel tzibur (the bull offered when the community follows a national ruling and thereby violates any of certain commands). Granted the latter must have been extremely rare, but the goat was offered every year just like the Shavuos sheep, so how can the mishna say that leaning is not practiced with communal offerings but waving is?


texts: Is it "mechayei meisim UHTTuh" or "mechayeh meisim atTUH" (rav lehoshia) in shmoneh esrei?

texts:
I've seen both pronunciations (at the beginning of the second bracha in shmoneh esrei):

Aleph-patach, tav-kuhmuhtz, heh (implied stress on second syllable)
Aleph-kuhmuhtz-meseg, tav-kuhmuhtz, heh (noted stress on first syllable)


texts:
What are some good (preferably authoritative) sources that explain the concept and legal ramifications of mitzvos tziboriyos - obligations that fall upon the public as opposed to the individual?

I am thinking specifically of the commandment to build the Temple, but general information or information specific to other mitzvos would be great too.


texts:
While you can't say Kaddish without 10 men present, it's possible that not all of the other men will make the appropriate responses (whether oblivious, ignorant or apathetic). Another case would be where two or more people are saying Kaddish at the same time and part of the audience is responding to one person and part to another.

What does it mean for the effectiveness/validity of the Kaddish if a minyan doesn't answer? If you are certain it will happen should you rather not say it?


texts:
Who knows one hundred seventy-eight?
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: What is the connection between Purim and Lag BaOmer?

texts:
The Shulchan Aruch (428:1) as brought in Sefaria writes,

  ... לְעוֹלָם בַּיּוֹם שֶׁיִּהְיֶה פּוּרִים יִהְיֶה ל''ג לָעֹמֶר, וְסִימָן
  פל''ג...

Purim always falls on the same day as Lag LaOmer. What is the deeper connection between the two days that they always share the same day of the week? [I would think insights would be suggested the same way others explain the connection between Tisha B'Av and Pesach falling on the same day, seen here in The Commentator's Hagada (pg 75).]


texts: Why are women allowed to cut their payot

texts:
A BIT OF BACKGROUND

I know that in Jewish law there are some ritual requirements, positive duties caused by time, which obligate men but not women. The gemara mentions this idea both in the context of consistent examples and in the context of exceptions, ritual requirement which do obligate women, such as kiddush on Shabbos. For a few examples see Kiddushin 29a, Kiddushin 33b, Berachos 20b, Shabbos 23a, Pesachim 108b, Succah 28a, Rosh Hashanah 33a, Succah 38a, Kiddushin 34a, Arachin 3.

But in general, there is a presumption of equal rights (Bava Kamma 15a, citing Num 5:6, Ex 21:1, Ex 21:29), and prohibitions usually apply to men and women equally.

THE REAL QUESTION

So why are women permitted to cut their payot (sideburns)? The commandment involved there is not a positive time-bound commandment; it's a prohibition!

I don't mean to ask philosophically why God made it that way (like "Taamei HaMitzvot"). I'm asking what is the Derasha or verse that Talmud (etc.) uses to derive it.


texts: Why didn't Aharon sacrifice his life to avoid making the Golden Calf?

texts: The commentaries say he made the golden calf cause he was scared they would kill him as they did Chur. But aren't you supposed to let yourself be killed rather then commit/create idolatry?


texts: Is there anything wrong with using someone's "preferred pronouns"?

texts:
There are many people who identify as transgender or non-binary and request that they are treated as such by other people, which includes referencing them by the pronoun that they preferred to be called by.

This may include:

Someone who has undergone gender reassignment surgery
Someone who now identifies themselves as the opposite gender they were assigned at birth even though they have not undergone any gender reassignment surgery.
Someone who identifies as non-binary and prefers to be referenced by an alternative pronoun like "Ze","Ve", "Xe" etc, or exclusively using the ambiguous "They".

The question is: are there any halachic problems that would prevent an observant Jew from using someone else's preferred pronouns?

Possible factors could be:

מדבר שקר תרחק
מסייע לדבר עבירה
מחזיקי ידי עוברי עבירה
דרכי שלום

Although it is not clear if any of these would really apply in this case.

Also to consider: Would it make a difference if the person underwent gender reassignment surgery? (not sure how one would know this) Does it make a difference if the person is Jewish or non-Jewish?


texts: What is the proper teshuva for a non-Jew who had intimate relations with a married woman (non-Jew as well)?


texts: Is one permitted to fly a kite on Shabbat? Assuming that there is an Eiruv, would it be permitted?


texts: What happens to Converts and Chalalim once the Moshiach comes?

texts:
As per the answers to this question, there is a general consensus that when Moshiach comes, we will find out who belongs to what tribe, and the 12 tribes will revert to their original landholdings. We see here that the Levites will reclaim the cities of refuge. With a rebuilt Beit HaMikdash, the Cohanim and some Levites would presumably return to Temple service. So far so good.

What, though, happens to Chalalim? They are obviously possul for service in the Beit Hamikdash, and are not considered Levites such that they could be eligible for homes in the Cities of Refuge. Yet they do not belong to any tribe that has landholdings.

Similarly, we currently classify converts (or at least their children) as "Yisrael", but that will no longer be an option.

Are there any sources that speak of these two groups in the messianic era?


texts: Title says it all. Who were the Magharians? It seems like they were some group of Pre-Christianity Jews or something like that that lived in caves?


texts: Yehi Ratzon's after Hagba on Monday & Thursday

texts: On Monday and Thursday after Hagba on days that Tachnun is said, the Chazan says aloud a few Yehi Ratzon's immediately after Hagba was done while Gelila is still being done. Suppose the Chazan had Hagba what should be done? Should someone else say the Yehi Ratzon's? Should the Chazan say it after Gelila is completed? Should the Chazan say it while seated and the Golel is doing Gelila? (sources please)


texts: List of acceptable literature for religious schools

texts: A while back I came across an article about an organization that compiled a list of acceptable literature (I believe fiction titles) for Jewish religious schools. Does anyone know where I can find this list? Is it online somewhere?


texts: Swapping Shalom Rav for Sim Shalom Intentionally

texts:
On all days, one says Sim Shalom by Shacharis and Shalom Rav by Maariv, and by Mincha, one usually says Shalom Rav, except for fast days. (At least according to Nusach Ashkenaz, a topic discussed here, here, and here.)

Here, the discussion is what if someone accidentally switched them. What if one switched them on purpose?


texts:
Possible Duplicate:
  Is it possible for a Gentile to convert to Judaism?

I was wondering to know if a person from non Jewish parent can become a Jew? Will he/she be recognized by other Jews as a Jew? Can he/she migrate to Israel?


texts: The city of Tzefat seems to be a magnet for torah scholars and kabbalists for many hundreds of years. Why is that?


texts: Source for "Each word of Rashi worth gold"

texts:
Rashi is essential for every Torah study and his peirush surely has motivated many to seek the secrets of hebrew text. I recall heard many times that, after it was written (in times with no printing press), Rashi's commentary was so treasured that "every and each one of his words worth a piece of gold".

I was wondering if this was just a saying to express how we value his commentary or if there is an actual expression saying these words in the books. If the later, where is it found?


texts: Tsohar - a window or a stone in Genesis 6:16

texts:
I have heard that the word tsohar used for "window" in Genesis 6:16 may be interpreted instead as a "precious stone" that may have provided light within the ark. Here is the text from the KJV of Genesis:

  A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. Genesis 6:16

Is anyone aware of any commentary that may support this interpretation? I would like to know of any references to rabbinical sources if there are any. Thanks!


texts: History of מי אדיר and מי בן שיח

texts: Where can I find sources about the history of the piyutim מי אדיר and מי בן שיח, which usually get sung at Ashkenazi weddings under the chuppah when the groom and bride walk in?


texts: Why is there a custom to join "Hashem" and "Elokenu" together in the line Al Taazvenu in Shema Kolenu in Selichot

texts:
In Shema Kolenu, based on the Posuk in Psalms 38:22 we say the phrase:

  Al Taazvenu Hashem Elokenu Al tirchak mimenu | Don't leave us Hashem Our God Don't distance yourself from us.

The interesting thing is that, although it seems many people have a custom whilst reciting this phrase to join the words Hashem and Our God together and put a comma after the word God (and, indeed, there are Siddurim that have a comma at this point in the text), this appears to be incorrect. When one checks the Posuk that the phrase is based upon in the Tehillim, there is a break after the word Hashem, and the phrase Our God is part of the next clause.

The way most people seem to have a custom to say it:

  Don't leave us Hashem Our God; don't distance yourself from us.

The (seemingly) correct way, following the verse:

  Don't leave us Hashem; Our God don't distance yourself from us.

I always thought people were just ignorant of the fact that that it is not joined in the Posuk. But when I heard a Choshuve Rov daven for the Amud and he said that together, I had to ask him what is the Pshat. He told me that he knows that it is not the correct way according to the Posuk, but he has a minhag to say it like that, and that it might possibly come from Muncatch. He could offer no further details.

Can you tell me when this Minhag started and who started it?
Can you tell me why this Minhag started?
Or have you got another reason to judge favourably the thousands of Yidden who otherwise seem to be reading it wrong?


texts:
Kosher slaughter today is mainly carried out in large factory settings, with each shochet slaughtering hundreds or even thousands of animals every day.  The required inspections of organs is also carried out in a similar fashion.

This is very different than the way kosher slaughter was performed for most of Jewish history.

I would like to better understand both the history, and the halacha, behind modern commercial kosher slaughterhouse operations.

When did this practice begin?  Which halachic authorities gave explicit permission to eat meat from commercial kosher slaughterhouses?  Was/Is there any notable opposition, within the kosher-keeping world, to the practice of mass-produced kosher meat?


texts: A fully documented Sanhedrin trial to understand the process?

texts:
The Talmudic examples of Sanhedrin executions are numerous, but none brings a full documentary of the process, only the fact that someone was executed. That raises a lot of questions about the exact procedure - like where do the witnesses go first, is there a secretariat? Is there a physical file and where it's kept? Who's exactly prosecuting - who represents the "state"? And many more.

The Talmud (that was written long after the Sanhedrin of נפשות was dismissed) deals only with theoretical Halachic questions, that are hard to reconcile in a consistent process.

Is there a source (maybe external) for a fully documented Sanhedrin trial from the beginning to the end?


texts:
Recently, I was on vacation in Asia, and was walking through a district on a Saturday afternoon. I noticed that there was a synagogue in the area, which appeared to have some architectural features that I was interested in taking a look at, so I went to the area to just look at the exterior of the synagogue and perhaps take some pictures for myself. I had absolutely no plans to go inside: for one thing, I'm not Jewish and I didn't know if it would be open anyway, and for another, I had a feeling that as a woman, I might not be appropriately dressed, since I was wearing a low collar and trousers and the place was described as MO on Wikipedia. In any case, I ended up being told by a security guard that I wasn't supposed to take pictures.

Since the impression the guard (erroneously) gave me was that photography was outright forbidden (perhaps for privacy or security reasons), I was wondering if I wasn't aware of something and decided that I would email the place for a clarification (in case I go there again). I ended up on their website, and noticed that they prohibit photography and mobile phones on Shabbat (which I understand the motivations for, and which explains what happened).

Is this a common restriction (for both Jews and Gentiles) that I should be aware of for synagogues in general?


texts: How Could Adam Harishon Have "Stolen" from Anyone?

texts:
On vayikra pasuk 1:2 rashi quotes vayikra rabba 2:7 saying that the Torah's choice of the word אדם teaches that just as Adam harishon didn't offer stolen sacrifices since everything belonged to him we should likewise not do so.

How does that seem like a reasonable comparison?  Of course Adam didn't steal from anyone because for a certain period he was the only person who existed so who would he have stolen from?  Even if he "stole" from Chava and his children the stolen items would still exist in his family and be part of the family property.  Since all of mankind came from Adam, no one was a "stranger" to him but family.

Therefore, the source for the Torah's lesson about not offering stolen animals doesn't seem to work.  Why would rashi have chosen it?


texts:
Many times I came across teachings which stated that Ya’akov Avinu wrestled (struggled) with what could be described as something representative of Esav (I.e. Edom, Adam); of which it is said it was the Yetzer Hara (of which it’s said that it’s equal with Satan and the Malach HaMavet).

So what I would like to know is what’s the common denominator between all these titles? And secondly why was it that Ya’akov had this struggle; where did it originated from?

After so many struggles why did Ya’akov Avinu had this specific one that led to a change in his essence, a change of name? What evil evolved into something he had to overcome?


texts: The torah is nothing now compared to that of moshiach? What does this midrash mean?

texts:
In koheles Rabba piska 11 ois 8
It says that "The Torah we have now is hevel-nothing compared to the Torah of moshiach".

Why is this Torah considered nothing? What is the Torah of moshiach mean?


texts: Recipe for repeatedly baked meal offering (Vayikra 6:12)

texts: Vayikra 6:12 mentions a repeatedly baked meal offering. I am looking for an actual recipe for this.


texts: Is there a differencce between הֲמִיתוֹ and לַהֲמִיתוֹ?

texts:
In Sh'mot, 4:24, the text reads, "וַיְהִ֥י בַדֶּ֖רֶךְ בַּמָּל֑וֹן וַיִּפְגְּשֵׁ֣הוּ יְהוָ֔ה וַיְבַקֵּ֖שׁ הֲמִיתֽוֹ׃ " and the English there (from the sefaria.org page, but the Stone chumash concurs) for the final 2 words is "and sought to kill him." Yirmiyahu 26:21 has a similar construction, for which the sefaria.org has "to put him to death." The only other instance of הֲמִיתֽוֹ is in Mishlei 19:18 which reads " וְאֶל־הֲ֝מִית֗וֹ " and is translated as "on his destruction" (removing any active participation in the killing).

But Tehillim 37:32 has the phrase "וּמְבַקֵּשׁ לַ הֲמִיתוֹ" ("seeking to put him to death") and the word with the lamed occurs 5 other times, always meaning "to kill/put to death."

It seems to me that for the word to be translated as an infinitive verb, "to kill", would require the lamed and that appears 6 times. And yet in two cases, the form without the lamed is still translated as that infinitive form.

Are there any commentaries that explore the difference between the form with and without the lamed or which explain how the form without the lamed can still be understood as the active infinitive verb (as opposed to the more passive sense)?


texts: I have heard that there is a segula for reading pitum ketoret from klaf.  What is the specific segula and what are the sources?


texts: Why did Hashem choose to give the message about Resurrection through Gavriel?

texts:
Shalom.
I am having difficulty understanding why Hashem chose to deliver the definitive message about something as important as the Resurrection through an angel and not, directly, Himself (Daniel 12:2). I understand a messenger can be faithful, but why was it necessary to interpose a mediator in this (massively important) case?
Thanks for your time.


texts: Should I remain silent during kedusha (if it's my minhag) in a kehila which doesn't?

texts:
If one's personal minhag is to stay silent during the chazan's recitation of kedusha in the repetition of the 'Amidah (except for "kadosh…", "baruch…", and "yimloch…", which are recited in all minhagim) should one still keep this minhag when many or or most in the kehila recite all of the kedusha out loud?

For example, many recite the preface ("nekadeysh…" on weekdays and "na-'aritzecha…" on Shabas) and the passages between responses ("le-umasam…" and "uvdivrei…" on weekdays and "az bekol…", "mimkomcha…", and "[echad] hu Elokeynu…" on Shabas) which in German custom are only recited by the chazan. (A source for this is Rabbi Hamburger's Shorshei Minhag Ashkenaz, pg. 66.)

I figure remaining silent isn't so noticeable or disruptive to others so shouldn't be a problem - less so than reciting the entire kedusha out loud would be in a Ashkenaz shul where the kehila only said the responses.


texts: Why don't we stay up studying on the 2nd night of Shavu'ot?

texts:
From what I have seen, most people communities learn all night on just the 1st night of Shavu'ot and not the 2nd night. (Perhaps, there are some that do both nights.)

If in Diaspora, we tend to treat the 2nd day of Yom Tov identically to the 1st, why don't we repeat the same idea on the 2nd night of Shavuot? True, that learning is a minhag (there is no mention of this as a mitzvah in the Torah).


texts: Is Shemittah a mitzvah bein odom laMokom or bein odom lechaveiro?

texts:
The Ksav Sofer says about the owner making his produce ownerless in the 7th year,

  ואם אז יפקיר הכל שיהי׳ העני שוה לו ליטול כל מה שירצה אין לו ואהבה לרעך
  יותר מזה

  If a person makes his produce ownerless so that the poor person can
  take whatever he wants, there is no greater “love your neighbour as
  yourself” than this.

Rabbi Immanuel Bernstein Dimensions in Chumash, Parshas Behar points out that Shemittah takes the concept of giver and receiver out of the act of kindness between people. (The land becomes hefker).

If there is no giver,  it seems to me that Shemittah must be a mitzvah bein odom laMokom.

What is the right way to think about Shemittah? Is it essentially a mitzvah bein odom laMokom or bein odom lechaveiro?


texts:
A simple question for the users here. I have just started learning how to read Hebrew to read the Scriptures so I am finding difficult words for me. I am confused about the וְּ in it.

Thanks

Andy


texts:
I have heard many times that when something used for or somehow related to a mitzvah cannot or will not be used again, it should be thrown out "respectfully".

What exactly constitutes throwing out something respectfully and is it different depending on what is being thrown out?
Should something that is not technically a tashmish kedusha/ tashmish mitzva/ tashmish d'tashmish but is other wise associated with a mitzvah be thrown out respectfully?

(I am asking this because my tefilin bag* was worn out so I bought a new one to replace it. If you could include what I should do with that specifically in your answer it would be appreciated.)

*The plastic bag, not the cloth one.


texts: Are there any recordings of the Tanakh read or chanted according to reconstructed Ancient Hebrew pronunciation?

texts:
I'm looking for audio recordings of the Tanakh, but without modern or Ashkenazi Hebrew pronunciations - rather an attempt to recreate what Ancient (and Archaic) Hebrew actually sounded like.

I'm also very interested in examples of older types of cantillation. Is the Yemenite style of singing/chanting supposed to be older?


texts: Is there anything in Jewish texts says Israel must be theocratic?


texts: Jews wearing a hat, jacket or cap during davening

texts: Some Jews wear a hat, cap or jacket during davening. However, is there any halacha that says a Jew must wear and a hat and jacket during davening?


texts:
If you never saw Ushpizin, this video will give you a quick summary of what I'm talking about [especially starting at 3:55].

Basically, two non-frum Jews come over to Moshe's house for Sukkos. They want to be nice, so they make a salad with lemon for him to eat. Except... not knowing what an Esrog is, they mistake it for a lemon, and it ends up in the salad.

What would halacha say in such a case? Are they responsible for the loss? And if so, how much would they owe?


texts: Anyone know anything about Shlomo Kluger Yeshiva?

texts: A friend of mine said his great-grandfather taught at a yeshiva in New York called Mesivta/Yeshiva Shlomo (Solomon) Kluger.  I've heard of Rabbi Shlomo Kluger, and assume this institution was named in his memory (just like Chaim Berlin yeshiva, or Rabbi Isaac Elchanan [Spektor] Theological Seminary).  Does anyone know anything else about this place?


texts: What do Jews do on Sunday? Do they pray as on weekdays?

texts: I was just wanting to know does Sunday have 3 prayers like weekdays?


texts: Does anyone know of any rabbonim who are considered experts/authoritative in regards to Dutch minhogim. I know Rabbi Hamburger is considered the go-to authority for minhog Ashkenaz at large, but are there any such rabbonim for the Dutch minhogim? Looking for resources/contact to learn more about Dutch Jewry (Minhog Amsterdam specifically)


texts:
R' Aryeh Kaplan in The Living Torah quotes four opinions as to the identity of keneh bosem (page pictured below, paragraph beginning "fragrant cane"): calamus (Septuagint, Rambam Peirush HaMishnayos, et. al.), Cympopogan (Rambam Mishneh Torah), Cannabis ("some"), and Cinnamon (Radak, Abarbanel).
As he does not actually quote an opinion that identifies this with Cannabis, is there anyone who explicitly does so?

fragrant cane
Keneh bosem in Hebrew. Ancient sources identify this with the sweet calmus (Septuagint; Rambam on Kerithoth 1:1; Saadia; Ibn Janach). This is the sweetflag or flag-root, Acoras calamus which grows in Europe. It appears that a similar species grew in the Holy Land, in the Hula region in ancient times (Theophrastus, History of Plants 9:7). Other sources apparently indicate that it was the Indian plant, Cympopogan martini, which has the form of red straw (Yad, Kley HaMikdash 1:3). On the basis of cognate pronunciation and Septuagint readings, some identify Keneh bosem with the English and Greek cannabis, the hemp plant.
There are, however, some authorities who identify the 'sweet cane' with cinnamon bark (Radak, Sherashim). Some say that kinman is the wood, and keneh bosem is the bark (Abarbanel).


texts:
The main, Bronze Altar in the Mishkan was 5 Amos wide. It was also portable.

In the Temple(s), it grew to 32 Amot wide - 6.4 time in width and 41 times in footage1.

EDIT: according to JoelK's answer, both measures were given explicitly by G-d to Moses and passed on to Shlomo.

The population in the wilderness counted over 600K households, and hardly the Jewish population in Eretz Israel ever reached that number again to necessitate such expansion of the Altar to accommodate for additional offerings (my guess, acc. to here).

I assume that there were no additional sacrifices in the Temples over what was practices in the desert (or maybe people sinned much more :).

What was the reason for the Altar in the Temple to be 40 times bigger than one in the Mishkan?

1 I understand it started with 28 Ama in the First and grew to 32 subsequently in the late Second.


texts: What's "צרה שלא תבא"?

texts:
There's an expression I've read many times in slightly variant forms: "איזה צרה שלא תבוא" or "על כל צרה שלא תבא" or the like. It means something like "any tragedy that should not happen" and it's used in running text like "and in case of any tragedy that should not happen, do such-and-such", as in Kitzur Shulchan Aruch 121:11. How do we understand this phrase? I can think of two possibilities:

What we really mean to say is "על כל צרה שתבא", "in case of any tragedy that may occur", but because Judaism holds ברית כרותה לשפתים, words have effects, we don't want to say "צרה שתבא", literally "tragedy that will occur", so we change it to "צרה שלא תבא", literally "tragedy that will not occur".
What we really mean to say is "על כל צרה", "in case of any tragedy", and, because we're mentioning tragedy, we stick in a short prayer to God: "שלא תבא", "that should not occur".


texts: Does the oven have a nose and more than one eye?

texts:
In the Mishnah, Seder Teharot, Mesechet Calim, in 8:3, talking about an oven, it states:

ואין לה גפים,

It doesn't have גפים, which K'hati explains to mean

היינו אזניים

These are ears.
And we know it has a mouth, otherwise how would it talk to the water in the next mishna?

...הרי זה אומר: מטמאיך

The oven is talking to the water, saying that the water made it tamay. So obviously it has a mouth.
And, in the beginning of mishna ז, it says:

...השרץ שנמצא בעין של תנור

This translates to

The Sheretz that is found in the eye of the oven... (My own translation)

So we know it has no ears, yes mouth, and yes one eye. Does it have another eye and a nose?

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


texts: I recall once having seen a pirush on maseches kelim from a kabalah - chasidus viewpoint, and i since cant recall the name of the sefer or who wrote it, any ideas?


texts:
Can one make ice on Shabbat?
For example, putting water in an empty ice cube box and freezing it?

I've heard it's a Machloket between the Rema and Shulchan Arukh. What are their opinions on making ice on Shabbat?


texts: Rabban Gamliel says we must mention moror at the seder. Is it just a word association?

texts:
Mishna Pesochim Perek 10 mishnah 5.

Rabban Gamliel requires us to mention three things at the seder and gives the reasons.

  פסח, על שום שפסח המקום על בתי אבותינו במצרים. מצה, על שום שנגאלו
  אבותינו במצרים. מרור, על שום שמררו המצרים את חיי אבותינו במצרים.

For the korban pesach, the reason to mention it could be that the Torah says “The Lord will pass to smite the Egyptians, and He will see the blood {of the korban pesach} on the lintel and on the two doorposts, and the Lord will pass over the entrance, and He will not permit the destroyer to enter your houses to smite”

We mention matzo because we were redeemed from Egypt and the matzo was evidence for this as       עיקר תוי"ט quotes the Rambam to say:                                                                                עַל שׁוּם שֶׁלֹּא הִסְפִּיק בְּצֵקָם שֶׁל אֲבוֹתֵינוּ לְהַחְמִיץ עַד שֶׁנִּגְלָה עֲלֵיהֶם
etc הַקָּדוֹשׁ בָּרוּךְ הוּא וּגְאָלָם,שֶׁנֶּאֱמַר וַיֹּאפוּ אֶת הַבָּצֵק
because there was no time for the dough of our forefathers to rise until HKB”H was revealed to them and redeemed them as it says and they baked the dough etc.

So for these first two, there is a direct link between the thing to mention (Pesach and matzo) and the thing we ate, whereas for the moror the reason to mention seems just to be an association of words.

How do we explain the reference to the reason to mention moror from Rabban Gamliel? Is it just a word association?


texts: PTIJ: May one interrupt the Amidah to talk to God?

texts:
I've been told that when one says the amidah, one should imagine that he is addressing the King of Kings, directly.
What happens if in the middle of the amidah, someone's cell phone rings and upon noticing the caller ID, it says "God"? Maybe it really is God calling on the phone answering one's prayers? Is one allowed to answer the call in the middle of the amidah? Wouldn't a direct phone conversation with God have higher priority over the Amidah where you can't hear God's voice? I would also think that speaking to God over the phone, would be more intimate, and you can get a better sense that God is listening to you knowing he's on the phone.
Or, do we say that since we are already "talking" to God in the Amidah, talking to him on the phone is like "stereo" and is confusing? What if God has something important to tell the person? Is it fair to have God leave you a voice message (assuming that he will)?
Note: Shulchan Aruch O.C. 104:1 says that one may not interrupt the amidah to address a Jewish King. Well, God is a king. However,since God is the king of all humanity, it may beg the question if we could specifically consider God, himself, "Jewish" vs. "multi-religional".
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
My Koren Ma'alot Tanakh (2018, ISBN 978-965-301-894-5) has Iyov 22:21 like this:

  הַסְכֶּן־נָ֣א עִמּ֑וֹ וּשְׁלָ֑ם בָּ֝הֶ֗ם תְּֽבוֹאָֽתְךָ֥ טוֹבָֽה׃

Is this a mistake, or is it trying to indicate an uncertainty, or something else?

I checked the Allepo Codex and it has an etnaḥta on ושלם only. On the Leningrad Codex it has it on עמו only. Still, it seems unlikely to me that Koren would try to "merge" the two texts when it does not do so (to my knowledge) in other places of disagreement.


texts: Why would Klal Yisroel have killed Moshe?

texts:
The Midrash Tanchuma Chukas (18) records the episode when Moshe descended the mountain following Aaron's death

  אִם אַתֶּם מְבִיאִין אוֹתוֹ, מוּטָב. וְאִם לָאו, נִסְקֹל אֶתְכֶם - If you bring him to us [Aaron's body], then good. If not, then we will stone you.

What did Moshe do to warrant stoning? (If they thought Moshe killed Aaron, there were no valid witnesses to allow for the death sentence)


texts: What is the proper way to enwrap oneself in a tallis?

texts:
Before donning a tallis one is supposed to enwrap himself in it and make a blessing. I have seen many different ways of performing this wrapping. What is the correct way to wrap yourself in a tallis?

Alternatively, if there are differing opinions or traditions, what are they, and what are the formal guidelines, rules, or steps within each system?


texts: Making a Berachah on minhag prohibited foods

texts:
Related: Making a Berachah on rabbinically prohibited foods, Bentching after accidentally eating prohibited foods

Can you say a bracha on something that you don't eat because of minhag?

This is based on something that happened to me on Chol Hamoed Pesach.  I washed and made hamotzi, but then I noticed that my matza tasted weird.  I looked at the box and realized it was egg matza, which as an Ashkenazi I don't eat.

I then got a piece of real matza.  Should I have made a new bracha on it?  It might depend on this machloket, assuming that minhag has the same status as something forbidden because of halacha.

For complicated and uninteresting reasons, I was planning to eat the real matza afterwards anyway, so my first bracha covered it assuming it was a valid bracha.

(I did CMLOR and he said no new bracha.)


texts: PTIJ - A non-Jew's involvement in Judaism

texts:
The claim is made on this website that a non-Jew is allowed to engage in a central element of the oneg of a se'udah that one might think is reserved for Jews.

you don't have to be jewish to love levy's rye bread

Are there halachic discussions about whether it is or is not appropriate for a non-Jew to enjoy that lechem? Does this claim have any textual basis and is it the position of mainstream yahadut?

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


texts:
Can you say loshon hara for the purposes of asking a shaila (i.e., of a rav)? Must you meet the Chofetz Chaim's seven prerequisites for saying constructive loshon hara in order to do so in this case?

Assume, for the sake of argument, that it is not possible to anonymize the situation, nor go to a rav who doesn't know the person.


texts: Poskining like someone on their Yahrtzeit

texts:
I have heard in the name of Rav Yisroel Salanter that there is an inyan to poskin like a given posek on their Yahrtzeit, even if we would not poskin like them the rest of the year.

Two questions:
1) Where is this recorded?
2) Do we have any record of it being used in a psak? For example, if someone would want to do some sort of elective surgery that is subject to a machlokes achronim, they could be suggested to schedule it for the yahrtzeit of the Acharon that matirs it.

Note: I understand that even those who hold during Sefiras HaOmer you say "LaOmer" will still refer to the 33rd day as "Lag BaOmer" in respect of the Rema who held you say "BaOmer", and whos yahrtzeit falls on the 33rd day (in our fixed calendar). However, I believe that when actually counting the Omer that night those who say "LaOmer" do not switch to "BaOmer".


texts: Would anyone know a sefer on Contemporary Halachic Shailos (=questions) in English (on all of Shulchan Aruch?)


texts: Are Jews obligated to learn/speak Hebrew?

texts: Presuming a Jew wants to observe the laws of their religion, are they obligated to learn and speak Hebrew? Or is it sufficient if they read a translation of the Torah into their local language?


texts: There is a prohibition against destroying fruit trees (Devarim 20:19). Are there any exceptions to this rule? May one cut down a fruit tree that is damaging a nearby house?


texts: Has anyone ever counted the seeds of a pomegranate? Is it true that each pomegranate has 613 seeds?