texts: What should a woman do if she owns male slaves

texts:
It seems a woman is forbidden to acquire male slaves

Rambam Avodim 1.2 and Shulchan Aruch 267.19

What should/must she do if she does?
For example her property (Nichsai Milug and Tzon Barzel) she gets back after divorce or death of husband.
Or if she inherited them.

Sources please


texts:
An aveil (mourner) does not practice public aveilut (mourning) on Shabbat (Ketubot 4a), though he is still in aveilut and there is some impact on what he can and can't do.

Would the presence of an aveil in shul at mincha on Shabbat stop the community from saying the prayer Tzidkatcha? He is still an aveil to some degree and not saying tzidkatcha isn't a public expression of his mourning.

Additionally, would his being there even if he is not considered an aveil to that degree still obviate saying tzidkatcha? The rule seems to be "if the day was not Shabbat, would we say tachanun? If not, don't say tzidkatcha on Shabbat." But if the day was not Shabbat, then he WOULD be a full aveil and then we would be davening in a minyan with an aveil and would not say tachanun.


texts: Who is "us" in Genesis 1:26 if God is one?

texts:
Gen 1:26 says:

  Then God said, “Let us make man in our image, after our likeness

What does the word "us" imply here?

There are also other instances of this "us" found in Gen 3:22:

  Behold, the man has become like one of Us, knowing good and evil; and
  now, he might stretch out his hand, and take also from the tree of
  life, and eat, and live forever

So what is the meaning of this in the views of Judaism? Who was included in the "us"?  What does Judaism believe with the "Genesis plurals"?


texts: What creates more dveikus, tefillah or learning?

texts:
I have heard that learning Torah is what makes a person "closer" to God, so to speak. I have also heard that Tefillah does this. I am using the word dveikus very loosely as I am sure there are very specific explanations as to what it means to be davuk to Hashem.

I would like to know, according to the sources, what creates 'more dveikus', tefillah or learning Torah?


texts:
I was wondering, which birds qualify for the mitzva of shiluach hakan?

Is it OK if there's a time gap between scaring off the bird and taking the egg (ten, twenty, thirty minutes)?

What should we do with that egg afterward?

What is the purpose of this mitzva (when the bird comes back and doesn't find its egg in the nest it'll be very sad)?


texts: Suppose the only minyan available for someone to attend is one which moves far too fast for him. Even with arriving early and starting ahead of time, he only has time to say a fraction of psukei d'zimra if he wants to daven shmoneh esrei with the minyan. Suppose it would either not be possible for him to arrive early enough to daven the whole davening in time for shmoneh esrei with the group or extremely inconvenient (such as a very early pre-work minyan). Would it be preferable for him to stay home and daven on his own while saying all of psukei d'zimra with focus and attention, or is it better for him to rush, not saying all of it, but saying shmoneh esrei with a minyan?


texts: I have seen from a few places which claim that they have found a letter written from Aristotle to Alexander the great . In the letter Aristotle laments about the fact that he wasted so much time on nonsense while he could have been studying the Torah. Is there any validity to this. I find this very hard to believe since the Rambam would have made mention of this and he did not.


texts:
In Parashat Lech Lecha we learn that after returning the spoils of the war, Abraham gave Maaser to Malkitzedek. Commentators deduct that this was Maaser Ksafim (monetary tithes).
In Parshiyot Lech Lecha and Vayera we see two occasions on which Abraham was given generous gifts, one after visiting Pharaoh and one after visiting Abimelech. However, the Torah does not mention that Abraham continued the Minhag of giving the Maaser to Cohen.
Did Abraham give Maaser after earning from Pharaoh and Abimelech?


texts: Zephaniah 2:3 -- the use of אוּלַי meaning "perhaps"

texts:
In Zephaniah 2:3 the word אוּלַי (oo-layee) means "perhaps". I have not otherwise really seen The G-D of the Bible so indifferent (though maybe that's the wrong word). Can someone help me understand why that word would be used instead of a more definite word?

For context, here's the verse in question:

  בַּקְּשׁוּ אֶת ה׳ כָּל עַנְוֵי הָאָרֶץ אֲשֶׁר מִשְׁפָּטוֹ פָּעָלוּ בַּקְּשׁוּ צֶדֶק בַּקְּשׁוּ עֲנָוָה אוּלַי תִּסָּתְרוּ בְּיוֹם אַף ה׳׃

And its JPS translation:

  Seek ye the LORD, all ye humble of the earth, that have executed His ordinance; seek righteousness, seek humility. It may be ye shall be hid in the day of the LORD'S anger.


texts: How should one learn the minchas chinuch

texts: I recently purchased the Sefer and I would like to know how others have gone through it. What are the darchei limud? How can it be approached as a stand-alone Sefer? Any tip?


texts: Are there any congregations who follow the ancient (Eretz Yisrael minhag) triennial cycle today, and so complete the Torah once every three years? I'm aware there are some Eretz Yisrael minhag revivalists out there; is this among the practices being revived?


texts: Is there a source that obliges attendance at a shiur after say several years of attendance?

texts: Is there a halakhic or hashkafic source for the idea that if I attended a shiur over a period of time, this creates an obligation on me to continue to attend?


texts: Is it a sin to deceive one's converting Beis Din?

texts:
I am asking about the situation about a convert-in-progress who lies at some point during the conversion process, either--more to-the-point--in response to the prefatory questions about personal circumstances, observance, and lifestyle asked by the Beis Din, or in response to the vows made (to be m'kabel ol, etc.) at the time of conversion. We learn in a few places that b'dieved, it doesn't affect the convert's status unless one can all but prove that the convert was insincere in being mkabel ol. But what if the convert merely lied in response to other questions by the beis din? I don't ask if he is still Jewish. It seems he is. I ask, was this l'chatchila a sin?

If so, on what account? -- Since I believe the person answers the questions before the tevila in most cases, it is unlikely that the person is Jewish at the time he answers.  My knowledge of the mitzvos shel b'nei Noach is hardly vast, but I've never heard "be honest with batei din" among them - -although arguably it would make sense.

Do any laws govern this, then? If not, what reason would a prospective convert have to demand honesty of himself in this situation? (If there are no applicable halachos, I don't see that Yiras Shamayim strictly speaking comes in to play.)


texts:
I was reading today's weekly portion and it caught my eyes (Shemot 18:6):

וַיֹּ֨אמֶר֙ אֶל־מֹשֶׁ֔ה אֲנִ֛י חֹֽתֶנְךָ֥ יִתְר֖וֹ בָּ֣א אֵלֶ֑יךָ וְאִ֨שְׁתְּךָ֔ וּשְׁנֵ֥י בָנֶ֖יהָ עִמָּֽהּ׃
And he said unto Moses: 'I thy father-in-law Jethro am coming unto thee, and thy wife, and her two sons with her.'

See also verse 3 with a similar phrasing, while verse 5 is using a masculine form.
If anyone had asked me, I would have said: and your wife and your two sons. Why it is important to stress that Gershom and Eliezer were Tzipporah's sons? I checked a few commentators, but haven't found anything yet. Does it have any relevance?


texts: How was Ya'akov allowed to favor Yosef over Re'uven?

texts:
In Devarim 21:16 - 17 it states that the father cannot favor the son of the beloved wife over the older son of a hated wife.

If we assume the notion that our forefathers performed all the mitzvot of the Torah, how was it possible for Ya'akov to give Yosef, who is the oldest son of his beloved wife, Rachel, a double portion (see Breishit 48:22 and Rashi's explanation, there) instead of giving it to Re'uven who was the true first born of the "hated" wife, Le'ah?


texts:
Among the early amoraim is
ר׳ יוחנן נפחא
(Rabbi Yochanan Nafcha), brother-in-law to the amora Resh Lakish.
His name translates as John Smith;
cf. Wikipedia
and Morfix.
This obviously refers to
the Doctor,
since “John Smith” is one of his favorite aliases.
But what’s Doctor Who doing in the Talmud?

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


texts:
Is a pool allowed to be used as a mikvah for keri, for erev shabbos, and Shabbos
day? If so does the filter have to be off? Since it is not only made of rain water i am having a doubt. Please answer in a chabad or chassidic point of view.


texts:
The Rambam writes in his introduction to Shemona Perakim: "kabel ha-emet mimi she-amerah - accept the truth from whoever speaks it".

Furthermore, the gemarah Chagigah 15b indicates that Rebbi Meir learned from the heretic Acher.

May one in fact learn from a heretic or suspected heretic? Please cite sources


texts: Killing a Rodef and collateral damage and suicide

texts:
Similar but an extension of Killing Civilians in a defensive war

On September 11, 2001, there was a military pilot in an unarmed military jet who considered flying into one of the hijacked planes in order to prevent it from hitting anything and killing any additonal people

While she would have been removing the imminent and clear mortal threat, she also would be inevitably killing the civilians on the plane, plus herself. These civilians can not be considered guilty co-conspirators (as some of the answers to the related question characterize civilians in war time).

Would her actions have been considered a sanctioned act of rising up to kill a rodef (does it make a difference that she was not in danger, but others were?) or did she not have the right to take other lives (possibly as related to Sanhedrin 74a: "It happened with Rava: A man came to Rava and told him that the governor of the city had ordered that he (the man) slay a certain man or himself suffer death, and Rava said to him: 'Rather than slay another person, you must permit yourself to be slain, for how do you know that your blood is redder than his, perhaps his blood is redder than yours?'")


texts: When and why did Torah-reading "aliyot" begin?

texts:
I was able to locate only one reference discussing how public Torah reading was done (i.e. - who read it):

Originally the Torah was read in public once every 7 years during Hakhel

Mishneh Torah, Laws of Festival Offering (Chagigah)3:3 excerpt from Sefaria:

  אֵימָתַי הָיוּ קוֹרִין. בְּמוֹצָאֵי יוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג
  הַסֻּכּוֹת שֶׁהוּא תְּחִלַּת יְמֵי חֻלּוֹ שֶׁל מוֹעֵד שֶׁל שָׁנָה
  שְׁמִינִית. וְהַמֶּלֶךְ הוּא שֶׁיִּקְרָא בְּאָזְנֵיהֶם.

  When would they read? At the end of the first-day holiday of the
  festival of Sukkot, which is the beginning of [the festival's]
  intermediate days, on the eight year [of the sabbatical cycle]. And
  the king would be the one to read in their ears,

Jerusalem Talmud Megillah 29a mentions that Ezra establish public reading on Mon., Thurs. and Shabbat Mincha. However, it does not mention there who read it or that there were aliyot. The only inference I could find is that in Ezra chapter 8, we see that Ezra, himself, did the public reading.

Mishnah Megillah ch 4:1 and 2 discuss the number of aliyot to be given on weekdays, Shabbat and other holidays.

Apparently, by the time the Mishnah was written, the concept of aliyot had already occurred.

When and why did this method change to giving aliyot? What purpose do these "aliyot" accomplish? I.e., if one person read it, what was "wrong" with it that the method was changed?


texts: Do we have any sefardi Halachic book (pdf format) in English dealing with Hilchot Aveilut Online? I need it a bit urgently to study it this Tisha b'Av.


texts: Are there any non-inspired writings before Philo's time?

texts: I came across some writings of Philo, which I found very interesting, and wondered if there are any Jewish writings either around his time (circa 20 BCE to circa 50 CE) or before. I looked around and all I found were writings after Philo's time. My question is this: Are there any writings in Judaism say after Moses to the time of Philo? For those of you familiar with Christianity, it would be analogous of asking about the writings of the Church Fathers.


texts: Does Reheating Bishul Akum Affect Utensils?

texts:
Bishul Akum is prohibited to be eaten. And based on these answers once the food is bishul akum it seems like it would remain so unless something drastic happened.

But even if the food is prohibited: if one were to eat at a vegan restaurant such that all the ingredients are kasher ( since battel b'shishim/rov and eino ben yomo would apply since there aren't any consistent ingredient issues) and he/she brings food home to heat up this bishul akum food in their house, does it render the pots/pans/ovens compromised and needing to be re-kashered?


texts:
Occasionally Hebrew letters in Tanach have a dagesh mark. I saw one in a khaf sofit, as at the end of the second line of the Priestly Blessing and the 4th line of Ashrei, and it sparked my interest. What function does that dagesh serve?

I do not understand the function of a dagesh in general. If the dagesh in a khaf sofit has a function no different from any other dagesh, please tell me about that general function.  I would like to know why a dagesh appears relatively rarely in a khaf sofit and what it's function is when it appears.

The wiki article https://en.wikipedia.org/wiki/Dagesh does not explain why the dagesh is sometimes found in a khaf sofit and more often not.


texts: Should you prompt someone to ask you for mechila before Yom Kippur?

texts:
If G0d forbid you have a grudge against someone (and you did not rebuke them [enough] at the time--your fault) must you/should you tell them about it before Yom Kippur so they know to ask you for mechila?

Related: Rebuking someone for an old wrongdoing


texts: The four elements - fire, wind, water and earth

texts:
How do we reconcile the torah view of four foundations fire, wind, water, and earth with modern science which demonstrates wind, water, and earth are really not much different.

for example, water can be turned into oxygen and hydrogen so air and water are not so different, while according to torah view wind and water are two different, independent elements.

some sources from Midrash, etc found at http://www.dafyomi.co.il/parsha/pesach4.htm

"In Midrashic literature, the world is viewed as being constructed of four basic elements: earth, water, air and fire (Bamidbar Raba end of 14:12; Zohar 1:27a, 2:23b-24b; Sefer Yetzirah Ch. 3; Moreh Nevuchim 2:30; Ibn Ezra Tehilim 66:12; Ramban Bereishit 1:1; Ohr Hachayim Bereishit 6:5 and others.) These "elements" closely parallel the three forms of matter -- solid, liquid and gas -- and energy. Earth and water are the "lower" two elements -- gravity causes them to sink -- while air and fire, which are bouyant and rise, are the "higher" elements. Interestingly, the names of the four Angels of the Divine Chariot (Micha'el, Gavri'el, Refa'el, Nuri'el, who represent the various forms of life on this world -- see Parasha-Page, Bamidbar 5756) have the same numerical value (Gematria) as the Hebrew words for these four elements (Aish, Ru'ach, Mayim, Afar), as pointed out by Sefer Hapeliyah (1:23a)."


texts: A father Changing a minhag - any impact on a grown child?

texts:
I was reading some questions about changing minhagim and I began to wonder -- if I took on my father's minhagim when I grew, and then, later, he changed a minhag because he learned something new, or for some other reason, then do I change my minhag to go along with what he practices now or what I accepted when I was raised?

This assumes that he didn't change because he learned that the previous minhag was in error, or that he moved to a new place so he changed. Let's assume that he and his family had no minhag so he adopted one at a certain point, it became "his" that I would take and then later, when he studied more, he adopted a new one.

I'm trying to explore the tension between adopting a father's minhag (which other questions seem to source in the gemara, making it a rather binding notion) and changing a minhag that has been adopted.

Any edits or clarifications to the scenario would be appreciated. I can give more specifics if required but I would like to keep this on the level of the general.


texts: Why the difference in phrasing within the closing Shabbat Amidah bracha?

texts:
There is a particularly noticeable difference in phrasing in the bracha of the middle section of the Amidah on Shabbat (The bracha that ends מקדש השבת).

Nusach Ashkenaz says ושמחנו בישועתיך - "Gladden us with your salvation"

Nusach Sefard says ושמח נפשינו בישועתיך  - "Gladden our souls with your salvation".

What is meant in both versions by the "salvation"? From what or whom?

Nusach Sefard seems more "specific" by mentioning the soul. Why the difference in language and what is meant by mentioning the soul? Is this a reference to the "נשמה יתירה" (additional soul) that Jews receive on Shabbat, or something else is meant? And, why would the happiness of the salvation be restricted to the soul? (I.e., what might Nusach Ashkenaz be omitting or Sefard adding by (not) mentioning the soul?)


texts: Singular and plural language in Vaikra 10:1

texts:
In parashat shemini, chapter 10, verse 1 it is written:

  וַיִּקְחוּ בְנֵי אַהֲרֹן נָדָב וַאֲבִיהוּא אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ בָהֵן אֵשׁ וַיָּשִׂימוּ עָלֶיהָ קְטֹרֶת וַיַּקְרִיבוּ לִפְנֵי יְהֹוָה אֵשׁ זָרָה אֲשֶׁר לֹא צִוָּה אֹתָם׃

Why, after ויתנו בהן , it is written וישימו  עליה ?


texts:
Suppose one invites a guest over to stay by them for Shabbos or a few days.
Without chatting with the host, the guest doesn't "take the hint" and decides to stay.

The guest seemingly has no other options/ nowhere else to go- besides personal guilt, are there any halachik issues with asking the guest to leave?
(the length of the visit could be making the host uncomfortable, or create shalom bayis issues)


texts:
I've seen a few questions related to this, but not the specific nature of the question:

What are the standard requirements for verifying one's Jewish identity. Obviously, one's mother must be Jewish, but how is that usually verified in practice? I've heard of parents' ketubot serving as verification, but what else can be used?

I normally understand this to be done in the context of getting married, e.g. an Orthodox Rabbi requiring verification of Jewish identity of the both parties, etc.


texts: Possibility of buying treyf meat in a kosher store

texts:
Since meat may be sold to a consumer before kashering and traiboring, it is possible that parts of meat obtained from a kosher store may not be kosher.*  Ordinarily, one could guess whether the meat has been kashered/traibored according to the state in which it is sold. (That is, one assumes that a whole, fresh animal carcass is presumably not kashered/traibored, whereas a butchered cut probably is.)

However, since there is the flexibility to sell both kinds of meat in the store, does this mean we cannot assume, say, that a package labeled "beef fat" contains meat free of chailev?

*(Not theoretically, abstractly possible--but literally, by definition.)


texts: Are there any special tefilot that people say before/after someone gets engaged?

texts: Are there any special segulos or tefilot that people say before/after someone gets engaged?


texts: Thanking Gd for feeding all when there is hunger?

texts: In Ashrei (and elsewhere) we thank Gd for providing food for all.  What meaning do these words have for those of us who have enough food and for those of us who do not have enough food?


texts: Nusach Askenaz says Baomer, Nusach Sefard and Sefardim say Laomer - Why does everyone call it Lag Baomer - why not call it Lag Laomer?


texts: Tapping on the table for "שולחן זה שאכלנו עליו"

texts:
I always assumed that tapping the table as you say "ועל שולחן זה שאכלנו עליו" in bentching was something you do in Junior High School.  But I have now seen several full-grown (at least chronologically) adults who do this during bentching.  I still assume that I am correct, and they just never stopped doing it from when they did it in NCSY or something like that, but I figured I'd ask:

Is there any source in the history of Halachic literature that says you should tap the table on which you are eating when you say those words in bentching?


texts: Why do we write the number 16 as tet + zayin?

texts:
Possible Duplicate:
  How could the numerals יה and יו be used irreverently?

I understand that we write the number 15 as tet vav as opposed to yud hey to avoid writing the shem Hashem, but what about 16? As far as I know there is no shem Hashem that is yud, vav. What am I missing?


texts: Examples of having to choose between two "lavs"?

texts:
There are classic examples of having to choose between two positive commandments (e.g. if one only has money for one, do you buy wine for Shabbas or candles), and there are known cases where a positive commandment comes up against a negative (e.g. stolen lulav, doing a brits on shabbas).

I was wondering if there was a classic example of someone who had to choose between transgressing on one of two "lavs" (negative commandments), and how you decide which to transgress.


texts: How Halachic was Yaakov's decision to discriminate between his wives and kids?

texts:
וַיָּ֧שֶׂם אֶת־הַשְּׁפָח֛וֹת וְאֶת־יַלְדֵיהֶ֖ן רִֽאשֹׁנָ֑ה,
  וְאֶת־לֵאָ֤ה וִֽילָדֶ֙יהָ֙ אַחֲרֹנִ֔ים,
  וְאֶת־רָחֵ֥ל וְאֶת־יוֹסֵ֖ף אַחֲרֹנִֽים׃

  putting the maids and their children first, Leah and her children next, and Rachel and Joseph last. (Gen 33)

As Rashi explains "אחרון אחרון חביב", Yaakov ordered his family according to his affection, his maids and their 4 sons were least loved, then Leah and her 6 sons and Rachel and Yossef were loved the most.

In theory, Yaakov could put them all in one wagon, eliminating the discrimination (we all know what it led to some years later), but he thought differently.

How Halachic is this behavior, comparing to the current Halachah? Should we follow this behavior when taking care of our kids in life-threatening situations (ordering them by our affection), or if some of us have more than one wife and kids?


texts: וועלען בענטשען or וועלין בענטשין

texts:
I'm fairly competent in speaking Yiddish, in fact, most of friends, family, and teachers consider me a fluent speaker. However, I noticed an interesting difference between two siddurim of mine.

In my Artscroll siddur, Zimun in Birkas Hamazon begins as follows:

  [רבותי מיר וועלען בענטשען [רבותי נברך

But in my Siddur Tehillas Hashem by Kehos, Zimun looks like this:

  רבותי מיר וועלין בענטשין

What's the reason for the difference in spelling? Why does the Siddur Tehillas Hashem say מיר וועלין בענטשין when the Artscroll says מיר וועלען בענטשען? From my experience with Yiddish, Artscroll appears to be right in this case because I learned Yiddish that way. Is it a difference between ליטוויש and חסידישע Yiddish?


texts: Practical Issues with a Shulchan Aruch style conversion

texts:
Assuming a proselyte in the US is sincere and already identifies with the Jewish people and already keeps the main lifestyle mitzvot (kashrut, 3 daily prayers, tallit gadol, tefillin, Hebrew and Torah study), what are the main practical issues he would face if he underwent conversion with an ad-hoc beit din as set forth in the Shulchan Aruch  (hatafat dam brit, toiveling before three Shomer Shabbat witnesses, accepting minor and major commandments) rather than going through the RCA or other standard channels?

Marriage could potentially be an issue, but would he be permitted to study at most Yeshivas? Counted for a minyan at most shuls? Would his cooking be broadly accepted as kosher?


texts: What is considered a four-cornered garment?

texts:
The commandment to attach tzitzit to the four corners of our garments is a Torah obligation, as per Bamidbar 15:38 and Devarim 22:12.

Our Sages of blessed memory ruled that a garment that does not have four corners is exempt from the obligation of tzitzit.

Later, when the four-cornered garment started becoming a less-popular mode of clothing, Jewish males began wearing a special four-cornered garment known as the tallit katan in which to attach tzitzit to, so the mitzvah would not go extinct.

My question is thus: what is considered a four-cornered garment? I assume something that has four corners along the bottom, but what about dress shirts? Technically speaking, they have two corners at the bottom hem, two corners at each cuff and two corners at the collar. Why are those corners on the cuffs and collar exempt from tzitzit?


texts: Explanation of Kamatz vs. Patach ה הידעה

texts: I've noticed that possukim will switch back and forth between the vowelizing of the definite article heh, sometimes multiple times within the same possuk. Is there a rule for this or an explanation in Chazal for the switching between kamatz and patach?


texts: Why was Shaatnez used in making the Mishkan?

texts:
(Someone else asked a question like this and deleted it while I was writing my answer, so I'm reposting the question.)
The tapestries of the Mishkan were made of wool and linen, as were the priestly garments. These are prohibited as shaatnez. Yet, in the case of the hides used for the covering of the Mishkan, we find that non-kosher types are not allowed to be used. Why here is something treif required?


texts: What's the reason for the opinion that one must wash their hands thrice before eating bread?

texts:
Some sects of Ashkenazim (mostly Litvish) wash their hands only twice, while some Sephardim and some Hasidim wash three times.

Based on this answer I know that the first splash gets rid of the impurity. The second splash gets rid of the impure water on the hands from the first splash. What is the reason for the third splash?


texts:
Bereshit 7:11 and Bereshit 8:3-4 says that Noah traveled in the Ark for exactly 5 months, and for exactly 150 days. The current Jewish calendar (or any other calendar for this matter) does not match this 150 days count for 5 months.

Is there any explanation to this discrepancy?


texts: Holding ones cup while someone is reciting Kiddush for you

texts:
I have seen many people holding their cup of wine while the host (or a chosen person) recites Kiddush for them. What is the explanation for holding ones cup?
Sources if possible.


texts: If Yonah understood that he was being commanded by God, then how could he have possibly thought that he could run away?  Did he believe that God was tied to a particular land, the way pagan gods were thought to be tied to theirs, and that if he just got out of Israel he would be ok?  But Nineveh is not in Israel either.  At the time he ran, did Yonah perhaps not yet understand Who was commanding him?


texts:
Who knows one hundred twenty?
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: Help me find the verse that says all good praises / words belongs to Hashem

texts: I was reading comments on a thread two weeks ago and I came across a verse that says all good praises / words only belongs to Hashem. I can't remember where I save the text, please help me find this verse. I can't recall what book it was. Thanks


texts:
What are the halachic issues with Silk-screened sifrei torah? I am interested in a summary of concise halakhic rulings of multiple authorities on the prohibition or permissibility of HaRav Yitzchak Abadi's innovation of silk screen sifrei torah. Please provide piskei halacha, and I prefer that the shitot ha-poskim come from reputable sources.

(As always, CYLOR before you make any decisions.)


texts: In a well known Shabbath song, there is a line that goes, "Kodesh Hee Lachem Shabbath HaMalkah." Roughly, this translates to, "Holy is she to you, the Sabbath Queen." Oddly, however, the modifier Kodesh (holy) is written in masculine form. I know that frequently people say Shabbath Kodesh, which modifies the female word Sabbath with the masculine word holy, but that I've always chalked up to colloquial error or something. But here, Queen is pretty explicitly feminine. So why is the modifier masculine?


texts:
Here in London many more people ride bikes to get around as it is less harmful and more beneficial to ones health than driving a car. My sister in law, a Dutch woman, said that many orthodox women ride and it's easy to do so in modest skirts. She has been told by her rabbi that is isn't appropriate in England as the minhag here is for women not to.

I would like clarification on this. Are women allowed to ride bicycles for transport?


texts:
Why is a birkat mitsvah not recited upon performing the mitsvah of the recitation of birkat hamazon?
This would perhaps be akin to the blessing upon Bitkat Kohanim as noted by @danno.


texts: Shalosh Shevuoth (The Three Oaths) - halacha or aggadata

texts:
I am aware that there is a long standing argument about whether the Shalosh Shevuot(1) are a Halachic concept to be reckoned with or "just" an aggadata. I'm sure that there are many varied opinions in Jewish tradition. I would like to know if there is any final concensus on this question. I am not asking about its applicability to Zionism or Medinat Yisroel but just about the concept of the Shevuoth itself.

(1)Masechet Ketubot 111a: And Rabbi Zera? - That text is required for [an exposition] like that of Rabbi Jose son of Rabbi Hanina who said: 'What was the purpose of those three adjurations? - One, that Israel shall not go up [all together as if surrounded] by a wall {Rashi: together, by force}; the second, that whereby the Holy One, blessed be He, adjured Israel that they shall not rebel against the nations of the world; and the third is that whereby the Holy One, blessed be He, adjured the idolaters that they shall not oppress Israel too much'.


texts: Has Judaism succeeded or failed at being a light unto the nations?

texts:
In Isaiah 42:6 we read

  I the LORD have called thee in righteousness, and have taken hold of thy hand, and kept thee, and set thee for a covenant of the people, for a light of the nations

I have seen it argued that it is a responsibility for Jews to act as example to the people of the world. Based on the fact that throughout global history Jews have had a very minor influence, and even today there are billions of people who have never heard of or are at best only remotely aware of the existence of Judaism at all, I would like to know if any Rabbinic authority has written on the subject of the seeming failure of the Jewish people to successfully be a light to the nations?


texts: Can a man listen to woman singing a pizmon?

texts: Hypothetically, would it be permitted for a man to learn a pizmon from a woman? Namely, that she sings a tune for the purpose of teaching Torah (i.e. Tehilim) and the man has the intent to learn. Does it fulfill the parameters of kol isha?


texts:
What is the difference between the term behema and chaya used in the torah and mishna?

Is it that one means domesticated animal while the other means wild animal?


texts: Does any ongoing transgression exempt one from going to war?

texts:
We know from Devarim 20:8 that someone who is "fearful and faint-hearted" is sent home from battle (in optional wars) lest he demoralize others.  In Sotah 8:5 Rabbi Yose the Galilean says this refers to transgressions he has committed (and so he's afraid of being punished, I think), and Rabbi Yose (different Yose) gives a specific list, all of which are forbidden marriages.  A commentary at Sefaria notes that these are ongoing transgressions (for as long as he remains married), not transgressions committed in the past.

Did any ongoing transgression cause one to be sent home from battle, and Rabbi Yose is just listing examples?  Or is this specifically about forbidden marriages, and other ongoing transgressions (like owning forbidden items) would not disqualify one?  The passage in D'varim (and in this chapter of mishna) exempts one based on a new house, a new vineyard, or a newly betrothed wife, so it might be that only ongoing transgressions involving these things are relevant.  Or it might be that a (forbidden) marriage is more public than those idols you have in your basement, so maybe that's the reason.  Or maybe we say that, as with mitzvot, we do not know which are more important and so any ongoing transgression would send somebody home, ideally so he can correct the problem, and these are just examples.


texts: With the rising popularity of vaping and electronic cigarettes, many might consider turning to them to stop smoking or to at least divert their habit to a healthier alternative. However, the liquids are made using food products. Would the liquids need to be kosher certified even though they aren't being digested? Is the activity itself allowed?


texts: Does one wash his hands upon waking up from cryostasis?

texts:
Assuming that cryonics is permissible:

NASA is reportedly looking into cryostasis technology in preparation for a Mars mission. As I understand the theoretical technology, any astronauts who would undergo this procedure would wake up fully refreshed – that is, this is inducing sleep, rather than a coma.

Let's say that a Jew were on that flight. After waking up, must he wash his hands, as he would after waking up from an ordinary sleep?

Certainly according to the Rashba (cited by Mishnah Berurah 4:1), that one washes his hands in the morning because he's considered a new being, he would still wash his hands upon waking up from cryostasis.

However, according to the Rosh (also cited by Mishnah Berurah 4:1), that it's because one may have touched a body part that's ordinarily covered, this isn't a concern during cryostasis, and perhaps one would not need to wash his hands upon waking up. Or, maybe we don't distinguish between the different types of cases.


texts: Do colors have  a specific symbolic meaning in the Torah?  (For ex. is it brought down anywhere that blue is holy?)


texts: How do I figure out if the minyan near my vacation rental is within techum shabbos?

texts: I will be staying this shabbos in Killington, VT. The closest Minyan I know of is a mile away, on google maps the whole way there looks pretty littered with homes, inns, and stores. How can I know for sure that it is within the techum?


texts:
1-Good things happen to good people.  Because God rewards good behavior. [Lev 26:3-13]

2-Bad things happen to bad people.  Because God punishes bad behavior. [Lev 26:14-45]

3-Good things happen to bad people.  Because they are rewarded for their few instances of good behavior, leaving the bulk of their punishment for the World to Come. [Lev. R. 27:1]

4-Bad things happen to good people.  Because they are punished for their few instances of bad behavior, leaving the bulk of their reward for the World to Come. [Lev. R. 27:1]

Why should (1) and (3) [or (2) and (4)] be different?  Is the answer that what happens to an individual depends on just HOW good or HOW bad he is?  And how does one measure that?  Source?


texts: Shin of tefillin mentioned in the Gemara originally a reference to the division of the compartments of the Shel Rosh?

texts:
The source for [at least one of] the Shins on the tefillah shel rosh is the Gemara (b.Menahoth 35a):

ואמר אביי שי"ן של תפילין הלכה למשה מסיני וצריך שיגיע חריץ למקום התפר רב דימי מנהרדעא אמר כיון דמנכר לא צריך

  Translation: "And Abayye said, [the] Shin of the tefillin is a halakhah le-Mosheh mi-Sinai and its slit needs to reach to the place
  of the stitching. Rav Dimi of Neharde`a said, as long as it is
  recognizable it does not [need to reach all the way to place of the
  stitching]."

Rashi says there:

  Shin of the tefillin - On the outer compartment we make creases, like those made on qalaf, and they appear to be in the shape of a
  Shin.
  Its slit needs to reach - Which is between one compartment and another until the place of the stitching below, that is to say, until
  the place where it rests, which is the titura.
  As long as it is recognizable - If the slit is slightly above [the stitching], [it is fine,] it does not need to reach [all the way] to
  the stitching.

(See also the Mussaf Rashi and the Shittah HaMequbesseth there)

The Tosafoth, however, says there (second Tosafoth on "Shin shel tefillin"):

  The Shin of the tefillin is a halakhah le-Mosheh mi-Sinai - It is written in Shimmusha Rabbah regarding tefillin that they have the
  shape of a Shin; a three-headed one on the right and a four-headed one
  on the left. And if the sides are reversed, it is of no concern to
  us...

There are several items to note here:

[a] The statements in the Gemara do not seem to lead to the interpretation of the ba`alei Tosafoth via the Geonic compendium known as "Shimmusha Rabbah" of two shins embossed on the sides. The statement of Abayye is very vague in this regard, but taken in aggregate with Rav Dimi's statement it seems fairly conclusive if one does not have the pre-conceived notion of embossed Shins.

[b] Rashi's comments seem to be a concession to some understanding either of or akin to the Shimmusha Rabbah (cf. "...on the outer compartment..."), but makes it very clear (along with the Mussaf Rashi and the Shittah HaMequbesseth that he does NOT mean a literal Shin but something like creases that can be likened to a Shin but are not a Shin. His comments seem to be a bit inconsistent.

[c] The use of phrases "slit", "creases", "reach to the stitching", et al and the fact that the commentators repeatedly assert that what is on the tefillin is NOT a Shin, but only the "likeness" or shape of a Shin all seem to point to the divisions between the compartments in the tefillah shel rosh and not letters on the outer surfaces.

[d] The wording of the Shimmusha Rabbah (cf. "...and if the sides are reversed, it is of no concern to us...") seems very imprecise for something which is supposedly a halakhah le-Mosheh mi-Sinai.

[e] In light of the discovery of ancient tefillin at Qumran, Masada, Bar Kokhba caves, et al (see here) - that consistently are made the way and do not have Shins embossed on them (neither three nor four-headed) - it would seem that Shins are a much later development based on, but not necessitated by Abayye's statement.

Question: In light of the above, could it be that the "Shin of the tefillin" spoken of by Abayye and Rav Dimi of Neharde`a is really a reference to the pronounced division of the compartments of the tefillah shel rosh and not the practice of embossed Shins on the outer surfaces of it? Does anyone discuss this?


texts: What is the phrase in the Munich talmud, that is used in sanhedrin 59a, for what became oved kochavim?

texts:
What is the phrase in the Munich talmud, sanhedrin 59a, for what became 'oved kochavim'?

I can see a talmud online that is probably censored.

https://www.sefaria.org/Sanhedrin.59a?lang=bi

  ואמר ר' יוחנן עובד כוכבים שעוסק בתורה חייב מיתה שנאמר (דברים לג, ד)
  תורה צוה לנו משה מורשה לנו מורשה ולא להם

  And Rabbi Yoḥanan says: A gentile who engages in Torah study is liable
  to receive the death penalty; as it is stated: “Moses commanded us a
  law [torah], an inheritance of the congregation of Jacob” (Deuteronomy
  33:4), indicating that it is an inheritance for us, and not for them.

The hebrew there, עובד כוכבים  is star worshippers (or literally - those that serve the heavenly bodies).  the English they put in there is 'gentiles'.

I have heard that   עובד כוכבים  is a censoring.  What is the Hebrew?

I understand that Munich is pre-censoring, or at least pre a big sweep of censoring.

I found a Munich Talmud here https://www.wdl.org/en/item/8910/  But it doesn't number individual pages with the 'modern' numbering system, and I can't find Sanhedrin 59a within it.


texts: Did the descendants of Esav literally taste soil?

texts:
The pasuk in Bereshit says (36:20)
אֵ֤לֶּה בְנֵֽי־שֵׂעִיר֙ הַחֹרִ֔י יֹשְׁבֵ֖י הָאָ֑רֶץ לוֹטָ֥ן וְשׁוֹבָ֖ל וְצִבְע֥וֹן וַעֲנָֽה׃
Chazal explain that they are called the dwellers of the earth because they would "taste the soil" to know what to plant. See Shabbat 85a. I would like to know if this is an aggadic statement or if it is meant to be taken literally. If it is the latter, was this a common ancient belief - that one could taste the soil and gain knowledge thereby.


texts: Is there a prohibition against bringing children to a shiva house? I know that children aren't usually brought and that it's respectful to ask in each case, but does anyone know if there is an actual halachic prohibition against this?


texts:
Since we're back to Bereyshis, I was wondering,
the air is not mentioned in the Torah, besides the wind, of course.
THe Hebrew "אויר" is actually the Greek "aero"
as they eventually realized that there's air even without the wind.
When our sages accepted the idea,
what day of the Creation did they assign it to?


texts: Can One Ride in a Self-Driving Car on Shabbat

texts:
Self-Driving Cars are cars that are driven by computers.  Assuming you set your destination before Shabbat (or can otherwise direct it without performing any Melacha), can one ride in such a car on Shabbat?

h/t Jalopnik


texts: Does anyone know where the Segulah to say Nishmas Kol Chai for 40 days comes from? Apparently it is mentioned in the name of Rebbetzin Kanievsky, but I couldn't find anything.


texts: Is there a halachic problem with the Columbia University seal on the floor of the library?

texts: The seal of Columbia University has the YKVK (G-d's 4 letter name) on the floor of the library. People walk on the seal. Is this chilul Hashem or is there some other halachic problem with this? Does this problem apply to non-Jews as well as Jews?


texts:
Who knows one hundred thirty-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: If, as the Rambam says, Olam Haba is something that comes after the days of Mashiach and the ressurrection of the dead, and if it is a completely spiritual reality -  as I read in his Treatise on Resurrection, will there still be a Beit Hamikdash on that time? And if not, how are the prophecies that state that the Beit Hamikdash will stand forever (leolam) to be understood?


texts: Is Basar Shenisaleim Min Ha'ayin still a problem?

texts:
There is a concept in halacha called Basar Shenisaleim Min Ha'ayin (meat that was hidden from the eye). Basically in the olden days, if a non-jew were to deliver meat and there was no siman (sign) on it that tells us that its the original meat sent (and that the non-Jew did not switch it for other meat), you wouldn't be allowed to eat it.

Nowadays, if I would order from a meat restaurant and a non-jew would deliver the meat, would I be allowed to eat it? What would it need for me to be allowed to eat it? Tape? A sticker?

What if I have meat in my refrigerator and I have someone cleaning my kitchen, do I need to throw out that meat because she was alone in the same room?


texts: Fundamental Significance of Number Four - Tetragramaton

texts:
God's primary Name is the four letter tetragramaton Yud-Heh-Vav-Heh (shaarei kedusha part 4 gate 3: "And if you ask, why should we cling our thoughts in this Name more than any other Name (of G-d)? It is because this Name is the source of sources and the cause of causes and everything is included in it")

Anyone know an explanation for this? What  is the special fundamental significance of the number four that God's primary Name has four letters. (I assume it is not a coincidence, ch'v)


texts: If your parents pay for you to go to school and you ditch, is that stealing?


texts:
If one puts up the scach of the sukkah before building the walls then the sukkah is pasul (See Rama OC Siman 635 Sif 1.) If however a tefach of a wall is put up next to the scach (somach to the scach) before the scach is put up then the Rema says it's permitted to add the scach afterwards then finish off the walls.
What about if the tefach of the wall was put at the bottom of where the sukkah would be. Do we say "gud asik" in this case and look at it as if the tefach is "somach" (next) to where the scach is?


texts: Why in the V'ahavta does U'vShacbacha (when you lie down) come before U'vkumecha (when you rise up)?

texts: The order would be more logical if it was when you rise up comes before when you lie down. What do the mfarshim say about this?


texts: I think I learned that a synagogue even after it is no longer being used as such retains some measure of a special status (though I don't know if the word "kedusha" would attach) which limits what it can be turned into (I know that in Megilla this is discussed but I thought I heard that it is more extensive than just there). Does a mikvah have similar rules? Can I take a mikvah and use it as a hot tub or something else? Or does it have/retain any special status?


texts: רַבִּי יְהוּדָה הָיָה נוֹתֵן בָּהֶם סִמָּנִים: דְּצַ"ךְ עַדַ"שׁ בְּאַחַ"ב. We call the last Makah "Makas Bechoros" - why didn't Rabbi Yehuda say בְּאַחַ"ם


texts: Netilat Yadayim - Ritual hand washing in the morning

texts:
A question about netilat yadayim (ritual hand washing) upon waking up in the morning. Where does the custom with the bowl and cup by one's bed come from?

In modern homes with clear running water, is there a problem reciting the bracha whilst washing one’s hands in the sink?


texts: Mizbaech Hachitzon in the mishkan - how was it made?

texts: How were the kranos/horns (square corners) formed? How were the walls of the mizbaech fastened to each other?


texts: Is one allowed to go to a standup comedy show during the 3 weeks?

texts:
I know that one is not allowed to listen to live music during the 3 weeks.

My question is if Standup comedy is not allowed as well?


texts: The comparison of the altar with the heart

texts:
I read this on the Chabad website

  In his Likkutei Torah (Devarim 78d) Rabbi Schneur Zalman of Liadi
  explains that the altars form the whole heart of the Jew. And corresponding to
  the two altars of the Sanctuary, the outer and the inner, are the
  outer and inner levels of the heart, its surface personality and its
  essential core.

  The altar on which the continual fire was to be set was the outer one.
  And for the Jew this means that the fire of his love for G‑d must be
  outward, open and revealed. It is not a private possession, to be
  cherished subconsciously. It must show in the face he sets towards the
  world.

What I would like to know is from where the Rabbi Schneur Zalman of Liadi got his idea from to compare the altars with the heart. Are there any verses in the Scripture which take this symbolism, or make a alogy or metaphor in similar fashion?
And Secondly, if the continual fire was to be set on the outer one, in order to represent that the fire of his love of G-d must be outward, open and revealed in the surface of one's personality.. then what about the inner altar in which way does it represents the inner essence? Or what about the other continual fire (i.e. light), that of the Ner Tamid that was placed in the inner core?


texts:
Shalom, first time posting.

Can someone help me track down a dictionary entry for the word איצטנא or אצטנא (which is found in Targum Pseudo-Jonathan for Exodus 16:4 and 16:15)?

The English translation for the passage in Sefaria translates this word as “laid up”.  I tried to find this word in Jastrow, looking under every possible variant I can think of, to no avail.

Google has been no help to me either.  I was hoping someone can either point me to it in Jastrow or find it in a different dictionary.

I’m just curious since I normally have no trouble locating a definition for a word like this using the tools I mentioned.

Any help is appreciated.


texts: Can I toivel in a mikveh two hundred times in one minute?

texts:
When men are toivel in a mikveh for either tosefes kedusha or for tevilas Ezra there is an accepted idea by some that the more often you are toivel in succession the better it is or the more kedusha a person acquires. Many people, have come up with the kuntz of staying under the water but splashing their hand or finger in and out of the water in quick succession, in that way halachically being fully under the water and coming out over and over again in quick succession, without having to actually have to bring the head in and out of the water.

Does that kuntz work? Is it considered separate tevillas or does the head have to come out of the water and go back in, to be considered separate tevillahs? I would appreciate sources besides people's svarahs.


texts:
Kings I ch. 7 tells of Solomon enlisting a Tyrian smith named Hiram to fashion many implements that were used in the Temple. He is said to be the orphaned son of a Tyrian man and a woman from Naphtali.

Chronicles II ch. 2 speaks of the King of Tyre sending a smith named Huram, Who is the son of a Tyrian man and a woman from Dan.

Huram is said in ch. 4 to have made basically the same things that Hiram made in Kings. This strongly implies that they were the same person.

Why do the verses relate this man to Naphtali in one place and Dan in the other?


texts: Who are the first generation of tannaim?

texts:
Of all the known tannaim, how many of them were considered first generation tannaim? This link gives a list of a few first generation tannaim, but I'm sure there should be more in the list, such as Admon ben Gaddai and Hanan ben Avishalom.
But first, how do we define the period of the first generation? Would it be after the deaths of Hillel and Shammai until 80 C.E., or would the period of the first generation be defined differently?
Once we've defined the above, what are the list of names of those who lived during the first generation of Tannaim?


texts: Order of davening Mussaf when Shacharis was missed

texts:
I'm assuming that Mussaf and Shaharis are not me'akev each other - missing one doesn't prevent you from davening the other, provided it's still during the appropriate time range.

Under that assumption, if one misses Shacharis, how does he daven Mussaf? Does he begin from Ashrei-U'va Letzion? From Shemoneh Esreh itself? (Assume we're dealing with a Yachid.)

Granted that Hallel is also a separate mitzvah (as indicated by its bracha of "likro es hahallel," as opposed to a sub-mitzvah of davening), if one misses Shacharis, must he say Hallel before Mussaf, or may he recite it after? If before, does he say it in the usual place, before Ashrei?

(Side note: I don't believe that these are two separate questions as both deal with the order of davening when Shacharis is missed, and answering one may help answer the other.)


texts: Why do people put wine in their pockets at havdalah?

texts: This is a minhag that many people observe at havdalah but I don't know the source or why people do it.


texts: How is a heter iska made to work with a non-business loan?

texts:
I understand that a heter iska is basically a method of restructuring a loan as an investment, done in such a way that the lender/investor is more-or-less guaranteed to get his capital back, plus a share of the profits.

So it's relatively easy to see how this works if the borrower is going to be using the money to start (or expand) a business or the like. How, though, does it work for other types of transactions - whether secured loans such as home mortgages or car loans, or unsecured ones such as credit cards? There too, the lender wants some return on his investment. (Or maybe indeed it can't be made to work in a halachically acceptable manner, and then indeed a Jew would be forbidden to take out one of these kinds of loans from a Jewish-owned bank.)

(The question is really more about how things are done in Israel. I assume it's a non-issue in chutz la'aretz, where most of the financial institutions are owned and managed by non-Jews and there's therefore no problem with outright ribbis.)


texts:
Who knows one hundred thirty-two?
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:
Wikipedia's article on R' Dr. Bernard (Yissochor Dov) Illowy cites this article, which says that "It’s the muscovy duck that’s highly controversial, due to its ban in America by the ascerbic Rabbi Bernard Illowy in the mid 1800’s."

Why would the muscovy duck be treif and what is the source for R' Illowy's assertion?


texts: What did R' Zeira mean to forget from his Babylonian learning?

texts:
Following the previous question:

The Gemmorah BM 85a:

  "ר' זירא כי סליק לארעא דישראל יתיב מאה תעניתא
  דלשתכח גמרא בבלאה מיניה כי היכי דלא נטרדיה"

  "When Rabbi Zeira ascended from Babylonia to Eretz Yisrael, he fasted one hundred fasts so that he would forget the Babylonian Gemara, so that it would not hinder him from adapting to the unique style of study prevalent in Eretz Yisrael. "

What part of his Babylonian memories did he mean to forget: all the arguments, the methods, the resolutions, the decrees?

Also we currently hold the Babylonian Talmud as the final, complete and Halachic one. Why would he want to forget any of this?


texts: Differences between siddurim of the same nusach

texts:
In nusach Sefard siddurim, there are pronounced differences between nearly every one, each reflecting the particular view of its author as to how to properly reconcile the Arizal with nusach Ashkenaz.

A significant group of differences, for example, are variances in text reflected in most of the brochos of the Shemoneh Esreh.  Even the Artscroll Sefard siddur accommodates many of these differences.

Similarly, some Sefard siddurim have radically different forms of tachanun - some match Ashkenaz almost exactly while others are entirely according to the Arizal.

Are there similar differences between different siddurim in other nusachos, or are all Ashkenaz siddurim essentially the same, all Mizrachi siddurim essentially the same, and so on?


texts:
A midrash that myself and I'm sure many others have heard in grade school is that when Moshe was a baby, still crawling, his "grandfather" Pharaoh, incited by an incident in which Moshe took off Pharaoh's crown to put it on his own head, decided to test his intelligence by setting up three piles equidistant from his starting point an see to which one he would crawl. One pile was of treasures like gold, silver, jewels, etc.; another was of red-hot coals; and the third I cannot remember. I also cannot remember which one Moshe intended on reaching, but the story goes that an angel (invisible, of course) forcefully changed his course to the red-hot coals. Apparently, Pharaoh was satisfied that Moshe was not overly precocious, and there the story ends (as far as I remember).

First of all, where is this midrash to be found? What is its source? (Also, please correct my rendition of it above.)

Additionally, if I may take it as axiomatic that the events described did not actually occur, what is the lesson of this midrash? What is its interpretation? Personal speculation is welcome as well as sources.

(Note: This question is inspired by this week's Weekly Topic Challenge as well as the fact that this midrash came up both this week and last week during the Parshat Hashavua' Chat.)


texts:
Someone pointed out to me the commentary of Ibn Ezra to Daniel 2:39. In that verse Daniel is understood to be describing the ארבע מלכיות or the four kingdoms. I always understood these four kingdoms to be those which took the dominion of the Jewish people away, and they are Babylon, Persia/Media, Greece and Rome (see beginning of Ner Mitzvah by the Maharal). The Ibn Ezra says this verse references Babylon, Persia/Media and Greece. Part of my problem is I don't understand the rest of what he's saying.

He brings Rav Saadiah Gaon who says the fourth kingdom is Aram. I thought they only existed in the times of Tanach? How could they come after Greece? He then also mentions Yishmael being one of the kingdoms, I think.

The Ibn Ezra sounds like he disagrees, and says Alexander the Great was the ruler of Greece and Aram? Is that so? Then he says Yishmael is the fourth kingdom? What about Rome? Didn't they destroy the Temple?

I'd appreciate some clarification on what the Ibn Ezra/Rav Saadiah Gaon are saying, and if anyone agrees.


texts:
In Tefila qodem hatfila from the Noam Elimelech one statement is:

  וכשל כוח הסבל מרוב הצרות.

In modern hebrew the nikkud needs to be SEVEL (segol,  rafe,  segol).  But in all siddurim the nikkud is SABOL (patach,  daggesh chazak,  kamats).

The word כוח הסבל refers to the strength to endure. What is the reason for the actual nikkud in siddurim?


texts: Corporations, Jewish Shareholders and Interest

texts:
How many Jewish shareholders does a corporation or bank have to have in order for the prohibitions on lending or borrowing at interest to apply?

Is one Jewish shareholder sufficient, or does it have to be a majority, or all?

Could one non-Jewish shareholder exempt the corporation?

If the prohibition would apply, is it Biblical or Rabbinic?

This has practical implications, since many American banks probably have at least a few Jewish shareholders, and most Israeli banks have at least a few non-Jewish shareholders.


texts: Is P'ru Ur'vu a Mitzvah Bein Adom l'Chaveiro?

texts:
פרו ורבו (Being fruitful and multiplying) is generally understood to be the Mitzvah of having children, or attempting to have children.

Are there any sources to indicate if פרו ורבו is considered a מצוה בין אדם לחבירו (An interpersonal Mitzvah, between man and his friend) or a מצוה בין אדם למקום (Between Man and God)?

(I am understanding that if it is an interpersonal Mitzvah, the subject of the Mitzvah would be the children, not the spouse. Not to be confused with the Mitzvah of Onah.)

A נפקא מינה would be for example if someone was able to have children, but chose not too. If פרו ורבו is a מצוה בין אדם למקום one would be able to atone for this sin by doing Teshuva. However, if it is a מצוה בין אדם לחבירו then one would first need to seek forgiveness from the one they wronged before receiving atonement. In this case that would be the unborn child(ren) and therefore it would be impossible to achieve a proper atonement.


texts: Cocktail mixing (shaking & straining) on Shabbos

texts: Is one allowed to use a shaker to strain an alcoholic drink on Shabbos? I have been told that it is mutar to use a pitcher with an ice guard on Shabbos, but I do not know the reason why this is not considered borer; the drinker clearly does not want the ice, which I would imagine gives the ice the status of psoles. Does anyone know the source for this heter, and whether it applies to using a shaker for cocktail mixing? Thanks!


texts: Without getting into the question of the walls of a canvas sukkah (see Shulchan Aruch OC 630:10), what are some easy and practical methods of making kosher walls in such a canvas sukkah? (We try the string method every year and it doesn't work out too well for us on many levels...)


texts: What's the need for Avraham to become nation

texts:
Bereshit 12:2–3 reads:

וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַֽאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶֽהְיֵ֖ה בְּרָכָֽה׃
וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָֽאֲדָמָֽה׃
And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.

These words are repeated in other verses as well. Why is it that HaShem (Who first declareren to Avram to leave his country, kindred, father's house, and go to the land which HaShem will show him - to go to) declares to Avraham: 'to become a nation' and 'in thee shall all be blessed'?
Why was it neccessary to become a nation and a blessing? What's the impotance behind it?


texts: What happens to a bride whose groom goes insane or disappears between kiddushin and nissuin?

texts: What happens to a bride whose groom goes insane or disappears after kiddushin but before nissuin? Is she considered agunah or permitted to remarry?


texts: Why do the Leviim wash the hands of the Kohanim when they go up to bless the people?

texts:
When the Kohanim washed their hands and feet in the Beis HaMikdosh they did not have anyone to help.

Why then do the Kohanim need others to wash their hands when they go up to bless the people?

Why do the others have to be Leviim if available?


texts: Shalom Bayis story to share at a Chuppah speech

texts:
I am supposed to give a speech on a chuppah next week BSD.

I am totally blank! Have had a few ideas to talk about, focusing on Shalom Bayit, but I cannot pick a nice one so everyone present can learn from it.

Would anyone have any good and inspiring Shalom Bayis stories to share so I could pick one?


texts: In the introduction to Perek Shirah, which animal eats the frog?

texts:
Please see the introduction to Perek Shirah (PDF source).
In story of David hamelech who meets the frog, it says that the frog told him that he gives up his life as he allows himself to be eaten by a land creature that only feeds on animals from the sea.
What is this creature?


texts: Customs for closing eyes for Keriyat Shema

texts:
When davening by Rabbi Chaim Pinchas Scheinberg one Friday night he did not cover his eyes for Shema.

Are there any sources that suggest merely closing one's eyes for Shema rather than covering them with one's hands?


texts: Seeking the source for a Baal Shem Tov quote

texts:
“Let me fall if I must fall. The one I am becoming will catch me.”
I often see this quote online, but I can't find the original source. I want to know if the Baal Shem Tov actually said this and in what context.


texts: Assuming an attic large enough to require a mezuzah (see Yoreh Deah 286:13), is it necessary to put a mezuzah on a horizontal attic door? Does it qualify as a lintel? Should the thickness of the ceiling be considered a doorpost? Shall a blessing be recited?


texts: Does Judaism consider virginity to be a virtue?

texts:
Wikipedia outlines the attitudes of various cultures towards virginity including:

  Judaism

  In Judaism, sex is not considered to be sinful. Though premarital sex is disapproved, there is no requirement for a female to be a virgin at her marriage, and a child born to an unmarried female is not regarded as illegitimate (mamzer) or subject to any social or religious disabilities.

  Sex within marriage is considered a virtue (mitzvah, literally a 'commandment'). Jewish law contains rules related to protecting female virgins and dealing with consensual and non-consensual pre-marital sex. The thrust of Jewish law's guidance on sex is effectively that it should not be rejected, but should be lived as a wholesome part of life.

Frankly, this doesn't sound at all like the attitude toward virginity that I glean from reading the Tanakh.  While the description seems to be technically accurate, it also uses weaselly language ("disapproved", "no requirement", "not regarded", etc.) to give the impression that virginity is no big deal.

Does the quoted text reflect the modern, Jewish attitude toward premarital sex?  If it doesn't, how should this section be phrased to not mislead a non-Jew such as myself?

An example of a Torah passage that leads me to think virginity is a virtue would be:

  [The priest who is exalted above his fellows] may marry only a woman who is a virgin. A widow, or a divorced woman, or one who is degraded by harlotry—such he may not marry. Only a virgin of his own kin may he take to wife—that he may not profane his offspring among his kin, for I the Lord have sanctified him.—Leviticus 21:13-15 (NJPS)


texts: The Sforno on Bereishis 3:1 explains that the Nachash, snake, is not an actual snake but is rather the Satan/Yetzer Harah. With that in mind, what does the Sforno do with the curse Hashem gives the snake? If I am reading the Sforno correctly on Bereishis 3:14, he implies that the curse fits that of an actual snake. Why the change? Am I misunderstanding one of his Perushim?


texts:
I know this is a thin statement, but I saw in documentary about Kabbalah that there was a great kabbalist who could read others mind by looking at their forehead?

How is this possible? Can anyone do that today?
And if this is true, is there a commandment against it? Are we allowed to read other peoples mind?

(If the question is way off, I can just close it)


texts: Discrimination in Yakov's blessings to his sons

texts:
Yaakov had learned "the hard way" what his discrimination of his sons leads to.

The Gemmorah (Shabbos 10b) rules that:

"... אמר רב לעולם אל ישנה אדם בנו בין הבנים שבשביל משקל שני סלעים מילת שנתן יעקב ליוסף יותר משאר בניו נתקנאו בו אחיו ונתגלגל הדבר וירדו אבותינו למצרים":
... Rav said: A person should never distinguish one of his sons from among the other sons by giving him preferential treatment. As, due to the weight of two sela of fine wool [meilat] that Jacob gave to Joseph, beyond what he gave the rest of his sons, in making him the striped coat, his brothers became jealous of him and the matter unfolded and our forefathers descended to Egypt.

Nevertheless, Yakov [does not learn the lesson and] when blessing his sons uses vastly different languages:

Yehuda gets a very lengthy prise and blessing.
Reuben, Levi, and Shimon got scolded.
Others get statements/blessings of different length and "depth" - some relate to the whole tribe and some only hint to one renown descendant.

Although we don't see additional fights between the brothers after those blessings, I still wonder, why the blessing differ so much?


texts: Was God actively involved in bringing out the Holocaust?

texts: Did the Holocaust occur due to G-d's active involvement, or was it due to Him merely removing His protection from them?


texts: Why do we sing the song "Echad Mi Yodeya" at the seder?


texts: If a woman proclaims "I am a male", will she become obligated to observe all mitzvos which men are obligated, because of שוייה לנפשה חתיכה דאיסורא?

texts:
If a woman proclaims "I am a male, (and I underwent gender-change surgery)", will she become obligated to observe all mitzvos which men are obligated, because of שוייה לנפשה חתיכה דאיסורא - She rendered herself an entity of prohibition?

[Note: If someone finds a source that says that שוייה לנפשה חתיכה דאיסורא   only applies to issurim, (prohibitions), then the question can apply to whether she must keep the issurim which men are obligated. ex. not cutting off peyos, not becoming tamei if she's an offspring of a cohen].


texts: Why do older Anglo Ashkenaz texts transliterate ת as "th" and how was it pronounced?

texts:
Many older (19th and 20th century) Anglo Ashkenaz seforim translate ת (without a dagesh) as "th" - resulting in transliterations like "Sukkoth", "haftaroth", "mishnayoth" - when the general Ashkenazi pronunciation today is more like an "s".

How was this pronounced at the time? Like an English "s", "th", or something else?

If it was pronounced like an English "s", why was it transliterated as a "th"?

A possible explanation might be to ensure it was obvious that it was transliterating a ת or ס or a ש but this doesn't explain why these same transliterations don't distinguish between a ס or a ש, or between a כ and a ח (such as in the common English transliteration of "baruch" instead of "barukh).


texts: Aleinu - are we happy that other nations worship idols?

texts:
I was reminded by seeing this question regarding racism that I had always wondered about how to interpret the well-known prayer of "Aleinu". The first half of the prayer seems to be thanking Hashem for making us uniquely believers in Him, in other words, we are happy that we are the only ones who serve him. This seems like a step further than merely thanking Hashem for singling us out to give us the Torah or the like, because we seem to be happy about the fact that other nations continue to worship idols.

Not only does such an interpretation fly in the face of most people's intuition that we really do want the other nations to also believe in Hashem, but it contradicts the next paragraph of the very same prayer: we hope for the day when all nations will bow to Hashem.

Are we happy about the fact that other nations worship (or worshiped) idols, which is what give us our uniqueness?


texts: Why do siddurim and Shulchan Oruch OC start with Shacharis?

texts: Why do siddurim and Shulchan Oruch OC start with the morning? Since the day starts with night, they should start with Maariv as does the mishnah.


texts: When one buys a new article of clothing that a shechayanu would technically be made on, at what point is the bracha made? When the person purchases it? Or when they wear it for the first time?


texts: Military victory of the Hashmonaim a miracle?

texts:
The Al Hanissim and Bimeh Matityah prayer included in the amidah expresses the military victory of the Hasmoneans as a miracle.

In Masechet Avodah Zara daf 2b, Hashem convene some nations in the end of times. Pertinent to the question, one of the claims asserted by the Persians before Hashem, is that all wars they waged were for Bnei Yisroel. Hashem retorts

יְהוָ֖ה אִ֣ישׁ מִלְחָמָ֑ה יְהוָ֖ה שְׁמֽוֹ׃
The LORD, the Warrior—  LORD is His name!

A footnote in the Artscroll Avodah Zara, sends you to the sefer, Darash Moshe, and on that passuk (shemot 15:3) and I paraphrase a part of the footnote loosely, ‘that it is much of a miracle when a large force triumphs a smaller force as when a smaller force triumphs a larger force.’ Hashem determines who achieves the victory, as per the passuk. It then appears there is no Teva to war, as it is not decided by the number or power of the force but Hashem’s will. If you assume that a miracle is the suspension of Teva, then in this case there is no miracle, for no Teva was present to be suspended. On the basis of that assumption, there was no miracle of the Hashmonaim’s military victory. Hashem simply decided we should win.

How would one reconcile the argument above?


texts: Being a "son of God" among "sons of God"

texts:
During the course of Hashem's explanation of his relationship to the Children of Israel, he likens them to his child:
Yirmiyahu 31:9 "כִּֽי־הָיִ֤יתִי לְיִשְׂרָאֵל֙ לְאָ֔ב וְאֶפְרַ֖יִם בְּכֹ֥רִי הֽוּא"
Sh'mot 4:22 "בְּנִ֥י בְכֹרִ֖י יִשְׂרָאֵֽל"
Hoshe'a 11:1 "וּמִמִּצְרַ֖יִם קָרָ֥אתִי לִבְנִֽי"
But in addition, the text explicitly names Shlomo and David as individual "sons" of God (Divrei Hayamim 1, 22:10 and Shmu'el 2, 7:14).
As they are included among the nation, they would already be thought of as "sons of God" (in that metaphorical sense). What is added to the understanding of them, or what is unique in their character that they are singled out as named sons, beyond their status as sons by being of the nation?
They were prophets, unlike other kings, but not every prophet was named a son of God. They ruled over a united nation, but does this earn them the nickname? What do commentators explain this special designation as meaning, as compared to the similar baseline status which falls on the entire nation?
(failing on tags...help appreciated)


texts: Source for the quotation, "More than Jews have kept the sabbath..."

texts:
I have heard and seen in print many times the quotation attributed to Achad Ha'am that "more than Jews have kept the sabbath, the sabbath has kept the Jews" (exemplified in all its unattributed commonness here and here, results of Googling). Did he actually say or write this?

I am not so interested in the source, as much as I am a yes/no answer to whether Achad Ha'am is its correct attribution.


texts: Are Ricola drops certified by Rabbi A. Yafe Schlesinger considered pareve?


texts: If Moses was just supposed to "speak" to the rock, what was the "rod" for?

texts:
In this week's Torah portion, Chukat, the people complain that they have no water to drink. So God tells Moses:

You and your brother Aaron take the rod and assemble the community, and before their very eyes speak to the rock to yield its water.  [Num. 20:7-12; emphasis mine]

Moses strikes the rock with the rod instead, and water comes out.  God is angry and tells Moses and Aaron: In that case, you shall not lead this congregation into the Promised Land.
What was the rod for, if Moses was only supposed to speak to the rock?  Moses could well have been thinking: "What is the rod for?  I must have misunderstood.  God probably meant “strike the rock with the rod”, like He told me last time." [See Exodus 17:6].


texts: Kosher or not: hind-quarters of sheep & cow?

texts:
Would some kind person advise me on the Halachic status of the hindquarters of a sheep or cow for kosher consumption on the table. It is my understanding that a leg of a lamb, for example, may be rendered kosher if an additional procedure is carried out by a shochet or kosher butcher to effect the complete removal of all blood vessels from what would otherwise be a non-kosher cut of meat from these animals. I seem to recall, from many years ago, that this process was called 'porching'  Am I correct? If so, what is the additional process called in Hebrew/Yiddish-English transliteration?

Is there any connection between removing the sciatic nerve of the animal during the post-slaughter butchering and the possibility of rendering hindquarter-cuts kosher for consumption? May I also have advice on the offal of these animals as to its status as kosher  for the table. Many thanks.


texts: What's "פון" doing in the targum to Ex. 3:20?

texts:
In Onkelus, "פון" indicates the subjunctive mood. For example, in Vayetze 31:27, Lavan seems to be telling Yaakov, "Why did you conceal yourself to flee? And you robbed me! And you didn't tell me; and I sent you with celebration, songs, drum, and lyre." Onkelus translates "ואשלחך / and I sent you" as "ושלחתך פון / and I would have sent you". See more on this.

I'm having trouble understanding Onkelus to Sh'mos 3:20. There, God is telling Moshe that Pharaoh won't allow the Jews out, not because he's mighty (according to Onkelus's translation), and then: "ושלחתי את ידי", seemingly "and I will be putting forth My hand" and smiting Egypt with wonders, etc. — but Onkelus translates that quoted phrase as "ואשלח פון ית מחת גברתי / and I would be putting forth my mighty blow". God isn't speaking in a hypothetical: he's saying Pharaoh won't let them out. How do we understand the use of "פון" here?


texts:
Pardon me while I try to construct the right hypothetical:

I was invited to a state dinner recently. I brushed off the tux and polished my shoes and called up to make sure that the administration had hired a mashgiach whom I trust. I was assured that the mashigiach would be present and everything would be on the up and up.

When I sat down, and had my first course delivered (a lovely fancy, cooked dish) the mashgiach came over to me and said, "I didn't turn the oven on! This food is bishul akum!"

So I went through the check list of all the exclusions for bishul akum and found none - my meal was completely bishul akum. So sad...it looked nice. [note - for the sake of the hypothetical, please avoid finding reasons that the food is not bishul akum]

Can bishul akum food be taken home and reheated? I don't fully understand if the food is inherently not kosher (the ambiguity over kashering dishes doesn't help and leaves the question of whether one would have to kasher the dishes it was served on, not just cooked in) and whether reheating is part of the cooking "process" at the opposite end from turning on the stove which would turn it acceptable. Would it matter if the food cooled down all the way?

This question looks at the question of the non-Jew "cooking" after the Jew but not the reverse.


texts: Waiting between meat and a product with negligible dairy

texts:
After eating meat, there's a strong custom to wait a while before eating dairy, but does this apply if the dairy (or meat) food contained an amount of diary/meat that, if it fell into the first food by accident, would have been "batul"?

For example, let's say that soon after I ate meat, I want to eat a food that is less than one-sixtieth dairy, and that diary ingredient cannot be tasted (but was nonetheless mixed in deliberately). May I do so?


texts: PTIJ: Why did Pharaoh's baker like Harry Potter?

texts:
Breishit 40:16 says:
וַיַּ֥רְא שַׂר־הָאֹפִ֖ים כִּ֣י ט֣וֹב פָּתָ֑ר
The head of the baking saw that Potter was good.
Was Harry Potter in the jail with Joseph, the wine steward and the baker? If so, what was he doing there? If not, how did the baker know about Harry Potter, and why did he think he was "good"?

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


texts: Is it better to learn one Mesechta or a few of them?

texts: Is it better to learn one Mesechta and know it very well, or to learn many Mesechtos and know them superficially?


texts: Very Complicated Taz about Bracha on a Safek

texts:
I may be reading the Taz wrong in סימן סז, in אורח חיים, but it seems very perplexing to me.
He writes: "לפי שכל דבר שהוא ספק של תורה מברכין עליו כמו בהפרשת דמאי."
I thought that everyone agrees there is no Bracha on separating Dmai, so why does he bring this as an example of something that is a Safek Deoraysa and has a Bracha?
Thanks so much in advance.


texts:
If one is lighting Chanukah candles inside (for whatever reason) relying on the publicizing to himself and his family, then what should he do on Friday night if he is eating out? Must he make the candles long enough to see for half an hour when he comes back, or is half an hour after nightfall enough?

(He shouldn't light at the host's house, since lighting where you won't be sleeping doesn't fulfill the obligation.)

In terms of Shabbat candles, I was always told to either light at the host or light long enough candles to see when I return. Is this Halacha parallel?


texts: If a person voids a purchase/sale, what happens to the Bracha?

texts:
You buy a new Talis and after you wear it you notice a defect. You want to return it to the store for a refund or replacement. However a person is only obligated in Tzitzis if he owns or borrows the garment. Now if you return it does this make the Bracha you made on the Talis a Bracha L'Vatala?

Another example:

You buy an expensive Esrog. During Succos it starts going bad. If you demand your money back, what happens to the Mitzva you did on the first day of Sukkos? On the first day you are only obligated if the Esrog belongs to you. If you cancel the sale, then the Esrog did not belong to you.

Possible practical ramifications:

Perhaps one should not return the item in such a case.
Perhaps once one has decided to return the item, one should cease making a Bracha over it.

How does a person deal with these type of cases?


texts: How Is It That Rabbis Have Copies of Their Own Responsa?

texts:
(I could use some help with tagging.)

There are many seforim out there that are the compiled letters or teshuvos of this or that Rabbi. Those that come to mind are "Igros Moshe", from R' Moshe Feinstein, and "Igros Kodesh" from the Lubavitcher Rebbeim.

My question is, since all of those letters are responses to people, they were presumably mailed out to their intended recipients. So where did/do the compilers get them? Do they go around to all the people who have letters and ask them for copies? Were the originals typed in triplicate?

I know that Rabbi Dr. Nissan Mindel, who was one of the Lubavitcher Rebbe's secretaries (shamoshim), had a collection of (English) letters that (I assume) he typed out for the Rebbe. (Edit - After consulting with the current owner of those letters, I was told that @msh210 was correct. Rabbi Dr. Mindel would take dictation in shorthand and then type up the letters in duplicate.)

Did these Rabbis keep personal copies of all their responses?

So many great answers so I accepted the one that helped me the most. Upvoted all of them, though.


texts:
In Parshas Eikev (Devarim 11:6), Moshe recounts the results of the dispute between Korach and Moshe, namely the ground opening its mouth and swallowing them up.  There is one significant person missing from the list - Korach.  Doson and Aviram, who joined Korach, are mentioned, but Korach is left out.

Why is Korach, who initiated the whole confrontation, not mentioned as having been swallowed up?

The answer doesn't seem to be related to whether or not Korach was alive when he was swallowed up, as the above cited verse does not say anything about that group being swallowed up alive. The answer does not seem to be that Korach was not swallowed up, because Bamidbar 26:10 says (as understood by one opinion in Sanhedrin 110) that Korach was swallowed up.


texts: English-speaking yeshivoth for beginners

texts:
Can someone recommend a postsecondary yeshiva for English-speaking beginners in the US, Europe or Israel?

By "beginners" I mean people without good skills in gemara. For example, I studied Jewish law in an university in France but, in the religious world, my level would still be considered as low.


texts: Are there any yeshivas in New York wich I could go and get a semicha while going to university?


texts: Do Jews believe in Armilus (The Jewish Anti-Messiah)?

texts:
Do Jews believe in Armilus (The Jewish Anti-Messiah).

https://en.m.wikipedia.org/wiki/Armilus


texts: Is it required to knock on doors before entering?

texts: Do we have to knock on people's doors before entering?


texts:
With regards to some of the mitzvos(shema,sefirah,Chanukah lighting) one cannot sit down to a set meal until he completes the mitzvah once a certain time comes (30 min before shekiah or tzeis -its a machlokes). However, if one appoints someone(a shomer) to remind them to complete the mitzvah then eating would be permitted even before doing the miztvah.

My question is ,if one appoints someone who proves to be forgetful can we continue using such a shomer. Does it make a difference if the shomer forgets 1 time or 3 times(chazaka),or it doesnt make a difference and one can continue using this shomer?


texts:
Who knows two hundred seventy-one?
Please cite/link your sources, if possible.
At some undetermined point in the future, at least a day from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.


texts: My family uses tomatoes for karpas, is there a mekor for using tomatoes for karpas?

texts: My family minhag is to use tomatoes for karpas, what is the mekor for this and do any of you guys on miyodeya use tomatoes for karpas as well.


texts: many traditions are deep rooted, and thusly fought over (why?) ......but don't we have bigger fish to fry?

texts:
why are so many of these traditions, if not really based in halacha, or real traditions (eg halacha/kabbalah) considered so important? like who really cares how we cut our fingernails and in what order??? isnt there enough minutae in our religion (possibly the most in the world) that we don't need to fight over something that isn't even [real?]......

dont we have bigger fish to fry like world-hunger, jewish children dying  and scared from rocket attacks, mothers and fathers abandoned to nursing homes (no one cares) but WHAT we do ask our rabbis is if a drop of milk falls in a fleishig pot.....etc,
why not ask our rabbis is it ok to leave our parents in an abusive nursing home,or leave our drug addicted brother "out on the street" because we "cant deal with him" [kibud av' v'aim and pikuach nefesh in that exact order]

since when has minutae taken over the bigger things in life???


texts: it's me again, I am soon going to a travel after Tisha B'av and I am searching for a concise siddur so I can daven fastly. I found a really concise siddur called "ways of torah" made by a controversial Rabbi called Asher Meza. Is that siddur really kosher? The Rav claims he got inspiration from Rambam's and Saadiah gaon's siddur but is that true? If it's not kosher how can I get a nice concise siddur, I searched for Mesorat Moyshe, found it's download but the link is screwed. Pls answer thanks.


texts: Blessing Over Kiddush Covering Future Drinks

texts:
This past Shabbat, my Rabbi's father-in-law was over and they disagreed over whether or not to say a blessing.

After Shacharit, my Rabbi said kiddush over wine, ate mezonot, and then (as always) wanted to have a few l'chaims. So, he proceeded to say shehacol over the scotch. His father-in-law said that borei pri hagafen covered his scotch and the shehacol blessing was in vain.

So, does the blessing over the kiddush wine cover future drinks at the kiddush?


texts:
While there are thousands of strains of yeast including many thousands not yet formally identified all yeasts are from the fungi kingdom and are included with other fungi such as mold and mushrooms. The most common forms of yeast for food productions are variations of Saccharomyces and sometimes in brewing Brettanomyces.

Aside for possible concerns regarding Pesach for some types of yeast which are grown on a chometz medium such as barely, why should yeast require a hechsher the rest of the year?


texts:
Does אקים means "I will resurrect" or "I will raise up"? Are these terms synonyms? Consider this:

  וְעָבְדוּ, אֵת יְהוָה אֱלֹהֵיהֶם, וְאֵת דָּוִד מַלְכָּם, אֲשֶׁר אָקִים לָהֶם.

  But they shall serve the LORD their God, and David their king, whom I
  will raise up (or I will resurrect?) unto them.

My question is whether or not Jeremiah 30:9 (quoted above) is talking about the possibility of resurrection of David Hamelech to be the King Moshiach (as Or HaChaim on Bereshis 49:11 suggests):

  וי''א (סנהדרין צח:) דוד עצמו מלך המשיח דכתיב (יחזקאל ל''ז) ועבדי דוד
  מלך עליהם

Thoughts?


texts: bracha on unflavoured seltzer if one's not thirsty

texts:
It's well known that a bracha isn't made on plain, unflavoured water if one isn't [that] thirsty, the question is: what about plain seltzer (e.g. refreshe from Vons)?

Is the addition of the bubbley texture enough to be considered "flavour" in regards to making a bracha on only it, or does the seltzer need to be actually flavoured to require a bracha?

I guess Lechatchila someone should make a sha'hakol on something else, but I'm just asking about the ikar hadin.


texts: Can one give maaser before getting paid?

texts:
Suppose I know I'm going to be paid a certain amount, but the check hasn't yet been delivered.

Can I give a Maaser from it before I get the money?

For example to a tzedaka's Chinese auction/raffle that happens before I get paid (from what I've seen online you can give Maaser towards a raffle ticket).


texts: Can one rotate the chanukiyah after lighting it?

texts:
Some chanukiyot have back-plates, like this one:

When lighting such a chanukiyah in a window, it seems preferable to have the lights facing the street to maximize the publicity.  (For the one in the photo, the lights are visible over the back-plate for some minutes, but not enough to meet the halachic requirement.)  But lighting with it in that position can be tricky.  Is one permitted to rotate the chanukiyah after lighting?  I know we can't move it from inside to outside after lighting (Shabbat 22b, OC 675.1) and must "light it in its place"; I don't know whether that means no movement at all or just no relocation.

(This is not a l'ma'aseh question despite that being my photo; with multiple chanukiyot one can publicize in both directions.  I'm just wondering if one who had to choose would be able to rotate this kind of chanukiyah.)


texts: Can a person still be an Orthodox Jew and believe that the Torah contains narratives that are not scientifically correct?

texts: I am taking the position that perhaps the Torah does contain narratives that are not scientifically correct, such as the creation and early human history narratives found in the first 11 chapters of Bereshit. Something to have in mind  before you give your answer is that Rambam’s 13 principles seem to say that we should believe that God gave everything in the Torah to Moses (I suppose that would even include some of the narratives that are not scientifically factual), and that nothing in the Torah changed or will ever change. So now with that in mind: Would believing that some of the narratives in the Torah are not scientifically factual no longer make me Orthodox and brand me as a heretic, or would I still remain Orthodox?


texts: How is it that after we do Bedikah (checking for Chametz) and we are Mevatel (Making the Chometz Null and Void) the Chometz  the Rav then goes and sells the Chometz to the Gentile we have alredy said it is like dust of the earth how are we selling something that we said no so long back it is like dust of the Earth Either the Sale is false or the Nullification is?


texts: How does one Choose Life when Death has been decreed?

texts: I’ve been thinking about Moshe up on Mt. Nebo and a question came to mind. If Death has been decreed, how does one continue to choose Life? Surely if one wishes to be obedient to G-d then one must in sense choose Death (or choose to die). Is there a nuance in the Hebrew words for Life and Death in Devarim 30:19 where we're told to choose life, or in the language used to describe the death of the righteous ones in Tanakh, that I am not getting?


texts: I remember seeing somewhere that Lubavitchers use Italian esrogim because of its mesorah. They say that Moshe Rabbienu used an Italian esrog and that's why they use it. What is the earliest source for the idea that Moshe Rabbeinu used an Italian esrog and where can I see it inside (please no hearsay)?


texts:
In Israel on motzei Shemini Atzeres/Simchas Torah, many yeshivos, shuls etc. do "Hakafos Shniyos".
What do they do exactly? Where does this custom come from and what's the idea behind it?


texts: Proliferation of species after the flood

texts:
I am curious as to how many species didn't go extinct immediately after the flood.  There were 2 of each non-kosher animal that came off of the ark.  I assume that the foxes and lions got hungry within the first few days of disembarking.  So the fox eats a rabbit or a squirrel or what have you, and now there is not a pair of rabbits left to reproduce.  Even a relatively short gestation period in the animal kingdom is several weeks.

I know that Noach fed the animals on the ark in such a way that the predators weren't eating other animals.  Do we have to assume that Noach continued to feed them until all of the animals had reproduced sufficiently to let the food chain start again?


texts: Where was Malkitzedek of Jerusalem at the time of the Akedah?

texts:
ארץ המוריה: יְרוּשָׁלַיִם (Rashi Genesis.22.2)

"And King Melchizedek of Salem brought out bread and wine...", Targum "וּמַלְכִּי צֶדֶק מַלְכָּא דִירוּשְׁלֶם" Genesis.14.18

If Melchizedek was Shem Ben Noah (B"R ibid) and he lived 500 years after the flood, he outlived Abraham (1653+500=2153, Abraham 1948+175=2123), so he must have been in Jerusalem in the time of the Akeida. Being the High Priest, he must have been around the altar, yet I didn't see related interpretations.
The narrative of the Akedah mentions Abraham rebuilding the altar but it doesn't seem logical that there were two different altars in ancient Jerusalem.
What happened with Malkitzedek?


texts: (How) Should the wife of the ba'al habayit (homeowner) be mentioned in the call to recite grace after meals

texts:
As part of leading birkat hamazon (grace after meals) there is a custom for the leader to mention he has been given permission to lead by the male homeowner.

I am wondering if there is any discussion about whether or not to include, and if so how, the spouse (female co-owner) in this dialogue.

Ie: b'rshut baal habayit u'baalat habayit

Sample zimun texts for reference
RCA Artscroll Siddur
Tefillos.com


texts: Is there any source that (alludes to) the first frog out of the nile during the עשר מכות was larger than a regular frog?

texts:
Rashi and Shemos Rabbah both do not say the frog was any larger than average.
The Gemara Sanhedrin 67b does not make sense to be understood that the first frog covered all of mitzrayim.
(I know that all the coloring pages show that but that's not a real proof.)
If you are giving me a source please use a source from a Rishon or earlier.
Some might want to say that the frog was large because why else would the Mitzriyim hit it; and if many other frogs came from it, then the first one was larger.
A few points:

See this question and some of the answers- there's not really a source that the other frogs came from the first one.
One of the more famous writings about why the mitzriyim kept on hitting the frog is from the Steipler here. For some reason it seems that he specifically doesn't mention that the frog was big?
Maybe the mitzriyim were hitting the frog because Moshe had said the whole plauge would come from it, so the mitzriyim thought that they would kill the frog and outsmart Hashem (no source).
This is just a thought, there is no backing to it. And from the fact that all the commentators that I've seen about this don't mention a big frog seems to indicate that there wasn't one.

Here are some of the places where this is assumed as a fact (for some of them it might be easier to do ctrl f and type "frog" or "big frog"):
From Mi Yodeya: This Question, This Answer, This Answer.
Articles about the Makkos: Aish, Aish, PCCK, Aish, Revach, Kol Torah.
Shiurim: TorahAnytime(0:26), TA(7:56), TA(22:53), TA(9:14),TA(1:30).
I have also seen this in children's Parsha stories/ Midrash Says.

(Interesting side note: When this question was asked to me, I looked around in a few seforim but didn't find anything. But when I was going through the Pesukim I saw something else. (Please note that I do not know of any source for this.) Hashem brought the makkos with a יד חזקה, a strong hand. The gematria of יד is 14. If you start at the letter ג from the word הָאֲגַמִּ֑ים in Parshas Vaeira 8:1
and count fourteen letters, you get the ד of הַֽצְפַרְדְּעִ֖ים. Fourteen letters to the ו of וַיֵּ֤ט. Thirteen letters (I know it's off by one) you get the ל of עַ֖ל. Fourteen letters you get the beginning of the word הַצְּפַרְדֵּ֔עַ. That spells out "גדול הצפרדע," the big frog .)


texts:
1) Why does every vowel has more than one way to be written?

2) Does every nekkud has a slightly different pronunciation?


texts: Why are several Biblical characters called "man of the Lord" (Ish HaElokim), but no one in the Bible is ever "man of God" (Ish Hashem)?

texts: Ramban makes this observation (Deut. 33:1), and says "anyone with a good intellect" can figure out the reason.  Okay I'm stumped ... help me out here please?


texts: In a life or death situation is breaking the Torah permissible?

texts: In a situation where you could die (or other Jews could), would you be allowed to break the rules in order to survive?


texts: What are the halachic boundaries between a brother and sister?

texts: Can they touch each other? Hug? Are they allowed to expose their legs, arms, etc., in front of each other? Can they swim together? Dance together?


texts: Ashkenazic vs. Sefardic grammar tendencies

texts:
I notice that when referring to God in the second person in a possessive form, Sefardim often use the female form where Ashkenazim use the male form.

For example, where Ashkenazim say in kedusha, "כַּכָּתוּב עַל יַד נְבִיאֶךָ", Sefardim say "וְכֵן כָּתוּב עַל יַד נְבִיאָךְ". Notice the difference in the last word.

Another example: In birchas hamazon Ashkenazim say "רַחֶם נָא יי אֱלהֵינוּ עַל יִשְׂרָאֵל עַמֶּךָ. וְעַל יְרוּשָׁלַיִם עִירֶךָ. וְעַל צִיּוֹן מִשְׁכַּן כְּבוֹדֶךָ", while Sefardim say "רַחֵם יי אֱלֹהֵינוּ עָלֵינוּ וְעַל יִשְׂרָאֵל עַמָּךְ. וְעַל יְרוּשָׁלַיִם עִירָךְ. וְעַל הַר צִיּוֹן מִשְׁכַּן כְּבוֹדָךְ" Again, notice the "ךְ" ending instead of the "ךָ".

Although, there are those instances where even Ashkenazim use the female form. (e.g. מודִים אֲנַחְנוּ לָךְ.) But in my limited study of Tanach, I seem to recall God as always being referred to in the male form.

What is the reason for this difference between Ashkenazic and Sefardic liturgy, and its origin?


texts: Mistaken identity of "Rabbi Chanina" in some siddurim

texts:
In the Kabbalas Shabbos service, which concludes with "Omar Rabbi Elozor," the previous paragraph is taken from Shabbos 12a.

  תניא חנניא אומר חייב אדם למשמש בבגדו ע"ש עם חשכה אמר רב יוסף הלכתא רבתי לשבת.

I've found in Israel, that Rinat Yisroel, Tefillat Kol Peh, Koren, and even the famous Shloh Siddur commence with "Tanya omar Rabbi Chanina," instead of "Rabbi Chananya."

Why do they make this apparent mistake?


texts: Authorship of Summarized Sefer Hamitzvos

texts: Are there any sources that claim that Rambam didnt author the summarized sefer hamitzvos (מנין מצות הקצר)?


texts: I'm looking for a sefer (ideally Hebrew, from a distinguished Rabbi) on the concept of yeridas hadoros. I have no clue if one even exists, but I figured I'd ask on the forum and see what people have to suggest. Thanks in advance!!


texts:
The word tsvi (צבי) is traditionally considered to mean "deer". For example, the Hebrew name "Tsvi" has the Yiddish equivalent "Hersh", and "Hirsch" means "deer" in German.

On the other hand, in Israel the word tsvi is used to mean "antelope", while deer are called eyal (איל). (At least, by people who deal with nature and animals.)

Why this discrepancy?


texts:
I remember being taught when I was younger that the fact that Jews are around is a testimony to the eternity of our religion; that we survived them all and that they are no longer.

I am unaware (probably in ignorance) of a source in chazal that justifies this teaching. Perhaps the "v'hee she'amdah" of the haggadah bares resemblance: "that which stood for our forefathers and us, that not only one (nation) stood up against us to destroy us. Rather in every generation and generation they stand against us to destroy and Hashem saves us from their hands".

But is there a more direct source?


texts: Setting up havdallah involves touching mutzke... how permissible

texts: If one does not daven arvit/maariv before havdallah it seems to me that he is not permitted to touch a candle, etc. (for not having said hamavdil). How does preparing for the havadallah ceremony where one is still obligated to shabbat work as far as permission of actions like striking a match or touching a candle? When precisely does the ability to perform melacha resume?


texts: If a convert goes off the derekh, must he go to the mikvah again after he repents?

texts: A female convert I know, who had stopped observing mitzvos for a few years, but then sought to return to the fold, was led to believe by someone that she would have to go again to the mikvah to confirm her Jewishness. I had never heard that before and now I have reasons for being suspicious of the advice, given its source.  Is this halacha?