texts: What do you do if you realize your talit is damaged after donning it?

texts:
I saw this happen at minyan this morning and wondered what the correct response is.  The shul has a rack of talitot for people who don't bring their own.  Somebody took one from the rack, made the b'racha, donned it, sat down, began to daven, and only then noticed that one of the tzitzit was missing (which I understand renders it invalid).

Upon noticing the problem, does the wearer replace the talit immediately?  With or without a new b'racha?  (Does the original still apply, or was it never valid?)  Does the amount of elapsed time matter?


texts: Where can I find R. Hirsch's Hebrew essay on Agaddos?

texts:
There is a essay on Aggados written by R. Samson Raphael Hirsch, sometimes it appears in loose translation in English here and there. But I feel that doesn't convey its meaning properly (I suppose).

Is there a Hebrew (or maybe German) version of this available online? And perhaps, something easy to copy and paste off of. Thanks.


texts: American Idol and HaMalbin Pnei Ḥavero BeRabim

texts:
(Inspired by this question)

Is watching televised talent shows, such as "American Idol", which are known to invite contestants to embarrass themselves in front of millions, and even have judges whose primary interest seems to be finding flaws to ridicule in their performances, a violation of HaMalbin Pnei Ḥavero BeRabim (embarrassing someone in public), or is that restriction lifted if:

the individual watching isn't doing the embarrassing, and/or
the individual being embarrassed participated voluntarily knowing that public ridicule could/would be a consequence, and/or
the individual being "embarrassed" was then set up to earn a small fortune from his/her 15 minutes of infamy?


texts: Why is there m'ila until the ashes are removed?

texts:
The Mishna in chapter 2 of M'ila outlines when the use of a sacrificial offering for one's own purposes, by accident, engenders the requirement to bring a sin-offering.  Most kodshe kadashim ("most holy" offerings) can engender such a requirement if the use was before "they went out to the ash area", meaning that they were burnt on the altar and (the next morning as every morning) some ash was removed from the altar — or, some explain, that the altar was emptied of ashes, which occurred less often.
Why until the ash was removed from the altar? The standard is "until its command is fulfilled" but (1) taking ashes each morning from the altar is unrelated to, and may not even contain the ashes of, any particular offering, and (2) emptying the altar of ashes is no command at all and was done when convenient.


texts: Can you translate Rabbi Yosef's commentary on Shabbat 146a?

texts:
Could someone translate the following:

בשעה שבא נחש על חוה. פשט המאמר הוא כמו שאמרו המפרשים ז"ל, דלא בא עליה ח"ו ביאה ממשית גופא בגופא, אלא ביאה מחשבית והטיל בה זוהמא בראיה, ואותה הזוהמא היתה הזרעה שלו, וכאשר נמצא כך במין העוף שמזדווג ומוליד בראיה בלבד, שהזכר רואה ומסתכל בנקבה.

It's from a commentary on the Talmud by Yosef Hayyim. Found it here. I was reading Shabbat 146a and wanted some extra explanation regarding it. However, the commentaries do not have English translations


texts:
Prompted by this article is there any basis for not allowing woman to drive? Can this practice even be termed a 'minhag'? If so, what is the motivation behind this 'tradition'?

As quoted from the article:

  One local rabbi told the paper that he supported the policy because it upheld the community’s traditional values. “It’s always been regarded in Hasidic circles as not the done thing for a lady to drive,” he commented.


texts:
What halachic sources exist affirming the post-destruction mitzvah of individuals to live in Eretz Yisrael, and what is the nature (obligatory, meritorious) of the mitzvah? This question does not relate to sources denying the present-day mitzvah, such as Va-yoel Mosheh.

This is a fork of What justifications are there for not moving to Eretz Yisrael?

I found Eim ha-Banim Semeichah available online, to get us started:
http://www.tsel.org/torah/emhabanim-eng/


texts: I have read that Jews recited kaddish on behalf of Abraham Lincoln after he was assassinated. What is the halachic basis for this and has kaddish ever been said en-masse on behalf of other non-Jews?


texts: Why does the Torah repeat the story of Efron HaChiti many times?

texts:
The story of Avraham buying the cave of Machpelah is principly mentioned in Parshat Chayei Sarah Bereshit 23:3-20.

If so, why does the Torah stress again and again that Avraham bought the cave from Efron HaChiti in Bereshit 49:29-32 and Bereshit 50:13?


texts: Are Esau/Edom and Yishmael included among the 70 nations?

texts:
We all know that all the people on the earth came actually of 70 nations (even though lots of them became mixed recently).

And we all know that every one of these nations has an angel to guard it. Basically, Yishmael and Edom are not among these 70 nations (Or at least that's what the appendixes in the Artscroll English Tanach shows). But, from commentaries we know that Edom's angel is Satan and Yishmael has its own angel too (the case when its angel came to G-d saying that Yishmael also deserve a share in the holy land since his circumcision was higher than Yitzhak's).

SO how Yishmael and Edom has their own angels if they are not among the 70 nations ?


texts: Sin Offerings -- what did you do after sin, before you got to the temple?

texts: The Torah clearly stipulates what offerings God's people are to make in atonement for sins, but what was the status of those people after they had sinned (providing it was not a sin worthy of death) but before they were able to get to the temple to make the offering? Were they considered unclean, and if so, did they go to the Temple to make offerings often, or during the times that they were commanded according to the law?


texts: Meaning and origin of the term המקום as one of G-d's names

texts: The name המקום is used as a name for G-d. The word means, literally, "the place". What does this mean when referring to G-d who has no "place"? When did this term originate?


texts: Why don't we use a translator during Torah reading?

texts: Outside of the Teimanim I am not aware of any other segments of Judaism that still employ a meturgamen (translator) during kriat ha'torah. Why has this practice fallen into disuse?


texts:
Is there any heter to use hot water on shabbos - for say washing dishes, or for bathing children (not addressing issues of drying hair etc)?
Does leaving a faucet of hot water running before shabbos help in any way? If, so, how?


texts: What is the halachic status of a Corporation?

texts:
A corporation is a separate legal entity that has been incorporated either directly through legislation or through a registration process established by law. Incorporated entities have legal rights and liabilities that are distinct from their employees and shareholders, and may conduct business as either a profit-seeking business or not-for-profit business. (Wikipedia)

For example, this article claims that

  ...corporate bodies, including firms that manufacture utensils or market them, are not persons and thus cannot be considered idolaters even if they are owned by non-Jews.

(Related to Is there a concept in Jewish law similar to a corporation?)


texts:
Would it be possible to do a crash course online to prepare our 11-year-old boy for becoming Bar Mitzvah?

If so, would it be possible to have a mentor/tutor through your site? How many lessons it would approximately take and what would be the cost of it?

Any assistance and advice will be much appreciated.


texts: By using judaism.stackexchange am I fulfilling the mitzvoh of learning Torah?

texts:
To what extent can using judaism.stackexchange in the following ways be considered fulfilling the mitzvoh of learning Torah?

Reading posts

Posing questions

Researching answers

Other


texts:
In every shiur I've heard, Gemarah or otherwise, when referring to Maimonides, the one giving the shiur says "The Rambam". But when speaking of Rashi, I've only heard someone say "Rashi". How did this distinction come about? Why is it that people say "The Rambam says x, but Rashi says y"?

(Same is true for the Ramban, the Meiri, the Mordechai, the Rashbam, the Rosh etc. vs. Rashi, Rabbeinu Tam, Rabbeinu Yona, Tosafos)


texts: Aveilus and burial for kohanim and levi'im

texts:
Are there any special considerations for the tahara, burial, and/or aveilus for kohanim or levi'im who have passed away?

We should live to see the days of Moshiach.


texts:
While looking up info for a different question, I saw that on the pasuk in Bereshit 43:32, Targum Yonatan translates the word "Ha'Ivrim" as "Yehudaee" - יְהוּדָאֵי, while Onkelos translates it as "Ivraee" - עִבְרָאֵי.
Is Targum Yonatan inferring that at some point only Yaakov and his descendants were considered "Ivrim", which I take to mean descendants of Ever, and not all of Ever's descendants (Bnei Keturah, Lavan, Yishmael, Esav, etc)? Or is there another explanation for the difference in translation?


texts:
In my Artscroll Siddur Yitzchak Yair Hashalem, after the section called Vayiten L'cha there is a small piece of instruction:
בכמה קהילות אמרים כאן קדיש יתום
In some congregations [people] say here Mourner's Kaddish
But this section of prayer has in it both sections from Nach and from the Talmud. What determines that in this spot, one would say the Mourner's Kaddish and not the one Derobonnon which is said after reading a "non legal" section of the Talmud?


texts: PTIJ: Is all laundering forbidden during the 9 days?

texts:
Knowing that part of the somberness and mourning ritual of the nine days includes an abstention from doing laundry, is money laundering included in that ban?
Additionally, may one clean the skeletons out of his closet by airing his dirty laundry during that time, or is that similarly forbidden?
Please, CYLMobster before following any of the answers.

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


texts: Does כל האומר דבר בשם אומרו מביא גאלה לעולם apply to all people?

texts: Does the statement in pirkei avos (6:6) that כל האומר דבר בשם אומרו מביא גאלה לעולם apply if the original author of the statement is a non-Jew? What if the originator is a rasha?


texts: How come Sepharadim say "Boreh peri haGEFen" but "Shelo Asani AVed"

texts:
I think Hacham Ovadia has a footnote in Hazon Ovadia on Pesach (and probably elsewhere) in which he discusses why we don't use the pausal form of gafen instead of gefen. He writes (if i remember correctly) that "amen" is really the end of the statement and not gefen. Shouldn't the same apply to the beracha in Bircot HashShachar where we say "shelo asani aved"? Shouldn't it be "eved"? All the siddurim I've seen have "aved".
If you hear someone say each beracha are you not supposed to amen? plus, neither is really DEPENDENT on other people more than the other one?


texts: Is Extra virgin olive oil kosher by default?

texts: I was given extra virgin olive oil as a gift from Italy (picture below), and I wanted to see if that type of olive oil is treated like fruits and vegetables, or does it needs to have certification on the label.


texts: Do prophecies have expiration date after which they would be deemed mistaken?

texts:
Reading some of the Haftoros from Ezekiel (8 or 23), I noticed that some of them had yet come to fulfillment, such as the total desolation of Egypt or Babylon.
How should we treat those prophecies: should we believe it didn't happen YET, or can there be an expiration date that would deem those prophecies mistaken or allegorical?


texts: Is it a sin to read Lashon harah online? For example, reading bad reviews about a business. Or even reading reviews about a person? Thanks!


texts: For what purpose do married women need to cover their hair

texts:
I'm looking for a sourced reason for what purpose married women (as opposed to women who were never married) need to cover their hair. I have found that it is assumed that it is to make her less attractive, but have not found a source for that. Also, that would not explain why a divorced or widowed women needs to cover her hair. I also heard once, that it is to make her look more refined, but also no source.

The other questions on this subject only address the halachic requirements but not the reason for this obligation. I am not asking IF they have to cover but why. I'm clearly not asking about a divorced or widowed per se but married women in general.


texts:
Was Yitzchok a Tzadik? Rashi in Bereshit 28:13 says Yitzchok was blind and that his Yetzer Harah left him. Does that imply that he had an evil inclination when he wasn't blind?

What about King David? The stories with Bathsheba.

What about Yehudah and Tamar?

(Looking also for an answer according to the Tanya.)


texts:
My mother says she's never heard the name. However, my father insists that it's well-known and has been around forever.
I am wondering what type of guys go there, are they good learners, or is it as my sister says, that there is not one set of shas in the whole yeshiva.
Is it true about the rosh, that he's really old??!?!?

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


texts: Adjusting Potentiometer on Yom Tov (eg. oven temperature)

texts:
Can someone point me in the direction of some Halachic sources to research the subject of potentiometers on Yom Tov?

In the case of an oven, I had the understanding that as long as the fire was on there was no problem to raise the oven temperature on YT. Specifically, I am discussing gas ovens with an electric igniter and a manual temperature control. I understand that the dial is actually a potentiometer and therefore any rotation of the dial is actually an electrical change in resistance.


texts: Halacha of moons disappearance during kiddish levanah?

texts:
I thought I’ve read somewhere the moon needs to be visible (although you don’t look up at it) the entirety of kiddish levanah, so when it’s completed and you look up, the moon is still visible. Does anyone know if this is true or the text support for it?

For example, if someone was to start kiddish levanah with a visible moon, and when completing, looks up to see no moon. How is one certain the moon was visible during the bracha, or what if it disappeared right before the end of the first bracha? Does he need to repeat it?


texts:
Inspired by The previous version of my question

I noticed that in Nusach Ashkenaz,  ברוך הבא is said at both a Brit as well as when the Chattan (groom) walks down the aisle toward the Chuppah.

Someone explained to me that the reason this phrase is said at a brit is to welcome the child into the "covenant" as he is about to "officially" join the Jewish nation / community.

But, why is this also said for a groom? I'm surmising (my drash, here) that later on during the brit ceremony we say a phrase:

  כשם שנכנס לברית כן יכנס לתורה לחופה ולמעשים טובים

A literal translation of the above is:

  "In the manner that he entered the brit, so shall he enter for
  Torah, for chuppah and for good deeds"

I'm curious if any notable (i.e. a rav, commentary, Gemarah, etc.) has explained the term כשם שנכנס לברית as meaning that in the way that he literally entered the brit meaning, hearing the words ברוך הבא, so too should he enter his chuppah also hearing the same words ברוך הבא?


texts: Do sefardim need to get genetic testing?

texts:
Some ashkenazim carry genes that could lead their children to develop Tay-Sachs disease. For this reason many ashkenazim get genetic testing - I believe that this is dictated by halacha.

Do sephardim need to get tested as well?
If a sefardi is thinking of marrying an ashkenazi is there a difference to the above question or do both partners need to be ashkenazi for this to be a problem?


texts: Do Sefardim Eat Chametz-Like Food made from Fruit Juice?

texts:
The Rambam rules that if flour is mixed with fruit juice but no water, it cannot become chametz (הלכות חמץ ומצה פרק ה) :

  ב  חמשת מיני דגן אלו--אם לשן במי פירות בלבד, בלא שם מים בעולם--אינם
  באין לידי חימוץ; אלא אפילו הניחן כל היום עד שנתפח כל הבצק, הרי זה מותר
  באכילה:  שאין מי פירות מחמיצין, אלא מסריחין.  ומי פירות, הן כגון יין
  וחלב ודבש וזית ומי תפוחים ומי רימונים וכל כיוצא בהן משאר יינות ושמנים
  ומשקין--והוא, שלא יתערב בהן שם מים בעולם; ואם נתערב בהן מים כל שהוא,
  הרי אלו מחמיצין.

The Shulchan Aruch paskens this way also, but the Rema says we have a minhag to be machmir for healthy people.

Nowadays, we can use baking soda and flour to make all sorts of chametz-like food with without adding any water, e.g. cookies, cake or mezonos rolls. I had two questions:

Do any Sefardi poskim prohibit such foods on Pesach? (Perhaps since baking soda makes it even more chametz-like?)
Do Sefardim actually eat such foods on Pesach?


texts: Is there a problem with a child giving his/her father or mother a haircut from the aspect of kibud av v'eim? Is there also a concern that one might "nick" the skin in the process and cause a wound?


texts: If one were to submerge lettuce in a pot of boiling water,  cover the pot with a lid, let the lettuce boil for a minute and then discard the water; would doing so remove all the bugs?


texts:
The Chochmas Adam apparently writes that a patient is allowed to undergo a risky medical operation which may effectively end the patient's life during surgery for the chance that he will live longer. Where is this Chochmas Adam?

Note: I found an article quoting "Binat Adam (73,93)" but I can't find that in the Binas Adam anywhere.


texts: The origin of verses in the English translations of the Bible

texts: I know that the assignment of chapters and verses to the translated text of the bible is a Medieval innovation.  My understanding is that it was invented by non-Jewish scholars.  However, in several place in the Plaut commentary (I can only read the English), R. Plaut says that the Jewish division of verses differs slightly from the Christian version.  Why is that?


texts:
Is there not a principle that one should not tell another Jew or group of Jews the Halacha if he or she knows for certain that the Jew or the group of Jews will violate it?

If there is such a principle (I thought I read this once), what is the term for it?


texts: Can a man say a bracha when not wearing a shirt? In the morning, for example, before getting fully dressed, one might wash his hands, put on pants and a kippa, say 'al netilat yadayim,' 'asher yatzar,' 'elokai netzor,' and 'al mitzvat tzitzit,' and then don the tzitzit and finish getting dressed. Is this correct?


texts: What was G-d's problem with building the Babel Tower?

texts:
In the story of the Babel Tower (Gen 11) people are trying to build a tower to the skies. I assume they followed the assumption that the firmament is real (firm) and it divides between the Heavens and the Earth, and it actually can be reached.
As the Torah explains, their intention was to make Hishtadlus to prevent another catastrophe.

וַיֹּאמְרוּ הָבָה נִבְנֶה־לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה־לָּנוּ שֵׁם פֶּן־נָפוּץ עַל־פְּנֵי כָל־הָאָרֶץ׃
And they said, “Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves; else we shall be scattered all over the world.”

G-d that already promised not to bring another flood, doesn't like the idea and decides to disperse them all over the world (or whatever):

and the LORD said, “...then nothing that they may propose to do will be out of their reach" ...
Thus the LORD scattered them from there over the face of the whole earth; and they stopped building the city.

What was wrong with their intention and why G-d didn't like humanity's effort to finally build something monumental?


texts: Paternity of Peretz, with regards to Yehudah's act of "Yibbum"

texts:
In Parshat Vayeishev, the Torah records the lineage of Yehudah. Er, his eldest, is married to Tamar and then dies without offspring. The same occurs with Onan. Yehudah then has children with Tamar (whom he had thought was a prostitute). As some of the commentaries discuss Yibbum in connection to Onan's marriage and perhaps even Yehudah's act, shouldn't Er be Peretz's father, rather than Yehudah?
The verse following the mitzvah of Yibbum seems to imply that the son of the union will be associated with the deceased brother:
Devarim 25:6:

והיה הבכור אשר תלד יקום על שם אחיו המת ולא ימחה שמו מישראל
And the first child that is born shall rise up on the name of the deceased brother, and his name shall not be erased from Israel


texts: Rabbeinu Yonah (Sha'arei Teshuvah 1:24) mentions "Sha'arei HaAnavah". What is this? I have never seen a book by that name attributed to him.


texts: How to apply the Masoretic note, "2x, once plene and once defectively" to Ruth 1:1?

texts:
In Ruth 1:1, there is a Masoretic note on שְׁפֹט which I do not understand:

The picture is a little unclear, but the note says (I have highlighted the letters with a dot above them):

ב חד מל וחד חס

I read this as:

Twice, once spelled plene and once spelled defectively

However, I don't understand how this applies to this word. The form (a qal infinitive construct of שׁפט) occurs more than twice (13 times, if my count is correct: Ex. 18:13; 1 Sam. 8:5, 6; 1 Kgs. 3:9 [2x]; Joel 4:12; Ob. 1:21; Ps. 10:18; 51:6; 96:13; 98:9; Ruth 1:1; 1 Chr. 16:33).
(If the form is interpreted as a qal infinitive absolute I can understand (this form occurs only once elsewhere and is spelled plene there: Gn. 19:9). But I really don't see how this form could be read as an infinitive absolute. Also I would expect a reference to Gn. 19:9 in that case.)
How should I interpret this note?


texts: Owning a pair of Tefillin, Halacha or convenience?

texts:
I came to the realization* that every single Bar Mitzva boy gets his own pair of Tefillin, and that in general everyone seems to make sure to only use their own pair of Tefillin.

Interestingly, by Lulav where we learn out that one must use their own set, it seems like every family only gets one set, and everyone gets a turn to use it, while by Tefillin everyone gets their own pair.

Is there a preference in using your own pair or is it just out of convenience? Could a Shul have 20-30 pairs and everyone just shares them as we usually do with siddurim?

*This is my own observation. It's possible that there are communal pairs in other circles.


texts: Has there always been a standardized size for Tefillin or did the size vary throughout history until recently?

texts:
I recently came across an image which showed a variety of Tefillin boxes that were much smaller than what I am use to seeing.

The image shows them lined up by size with the smallest being roughly the size of a dime.

These looked to be pretty old so I took it as they might have been used by Jews forced to practice in secret and possibly took advantage of the size so they could be easily hidden.

I then came across another image of someone selling a pair of Tefillin that were smaller than what I have seen and owned. (Not my image so I blurred their face) They identify them as "traveling tefillin" and describe them as being for a traveling businessman or yeshiva student.

I've personally never heard of such a thing. Are Tefillin like this considered Kosher or is it something that shifted between different cultural communities (Say Ashkenazi vs Sephardic)?


texts: Yehi Ratzons on Moday and Thursday only?

texts:
Are there any recent Halachic sources that discuss whether or not the Yehi Ratzons following leining would be recited a fast day that falls out on S/T/W/F?

I realize that at Why are the Yehi Ratzon prayers connected to Tachanun? it is indicated that there is something special about Mondays and Thursdays, however a similar argument could be made for Fast Days, when we say Selichos, or we could just not Pasken like the view brought there.


texts: Does the Kashrut Authority of Australia always distinguish between dairy and dairy equipment?

texts:
A question on Beer.SE asks why (according to the Kashrut Authority of Australia) beer from New Zealand must be presumed dairy.  The question there asks what dairy could possibly be in beer.

My first thought was that, for whatever reason, the breweries in question are using dairy equipment and thus get a dairy hechsher.  But the KAA web site lists the following in its key to designations:

  D = Dairy
  D-CY = Dairy/Chalav Yisrael
  P = Pareve
  P-DV = Pareve/Dairy Vessels

So if they have the P-DV designation (not all authorities distinguish this case but apparently they do), does this mean that it's always used when possible and New Zealand beer really does have dairy in it?  Or are there cases where a kashrut supervisor might say "dairy" when it's instead an equipment issue?

My immediate question is about KAA, but if there are broader principles involved about how kashrut certifiers make these determinations, I'm interested in hearing htem.


texts: Don't covet? Don't steal? What exactly is חמד in the Aseret Hadibrot?

texts:
The Aseret Hadibrot include a commandment against stealing ( לא תגנב) and one against adultery, and then later include לא תחמד, which is usually translated "do not covet" (including by JPS).  It then goes on to list the forbidden objects of this verb (your neighbor's house, wife, etc).  My question is about what exactly this means -- what is it that we are forbidden to do?

I'm taking it as a given (please correct if I'm wrong) that it has to be different from the other commandments in some way -- each word in torah is there to teach us something and we should not expect redundancy.  So, for example, if it's about action, it potentially conflicts with "do not steal" and "do not commit adultery", so those overlaps need to be resolved.

Rashi (and, according to the JPS Miqra'ot G'dolot, the Ramban) resolves the overlap with stealing by saying that the earlier commandment is about kidnapping and the later one about theft, based on position in the list.  (The earlier one is listed with capital offenses; kidnapping is a capital offense too but theft is not.)  Neither says anything about adultery -- how is not stealing your neighbor's wife different from not committing adultery?

I've heard some others say that the earlier commandments are about adultery and stealing (and that's consistent with גנב being about thievery in some later uses), and thus argue that the last is about intentions.  While the mitzvot overwhelmingly are about actions, not thoughts, we do have a couple other thought/feeling-based ones (don't hold a grudge, love God with all your heart, love your fellow as yourself).  Again according to the JPS Miqra'ot G'dolot, Hizkuni (whoever that is) says that "don't covet your neighbor's wife" is about neither mere thought nor adultery; rather, it means don't persuade her to divorce (which would make her available).  If Hizkuni addresses stealing it's not reported here.

This Shabbat I heard a response to the "covet" (thought) understanding, in the name of Rabbi Joel Hoffman, arguing that it can't just mean "covet" or "desire" because that doesn't make sense when the word is used elsewhere.  He points to Sh'mot 34:24, where Yisrael is being commanded in the pilgrimage festivals and God tells them that they needn't worry about leaving their property unguarded -- וְלֹא-יַחְמֹד אִישׁ אֶת-אַרְצְךָ, no man shall (verb) your land.  Rabbi Hoffman argues that people can "covet" their land year-round, whether they're there or not, and in context this means they won't take it.  But if we follow that reasoning, we still have the adultery problem.

Is לא תגנב about intentions or actions?  If actions, which ones and how do we address the overlap with other parts of the Aseret Hadibrot?


texts: How did the custom to recite Shir Hashirim after the Seder arise?

texts:
It seems from here for example, question 148 that it is a custom to recite Shir Hashirim after the Seder.

It says,

  According to the Midrash, Shir Hashirim is an allegorical song
  describing the mutual devotion between Hashem and the Jewish people.
  Many of the verses refer to the miraculous Exodus from Egypt.

What is the origin of this custom – who started it and when?


texts: Should one recite a bracha for non-kosher meals?

texts:
If a Jew who doesn’t keep kosher eats a meal (like non-kosher beef), is it permissible, forbidden or necessary to say some sort of brachot before and after eating?
My initial guess would be no since it’s taref but then again I feel one should be thankful for the sustenance even if it is non-kosher. I searched the site for this type of question but it didn’t quite come up. Maybe the answer is too obvious? Evidently not for me.
Authoritative sources are especially appreciated. Thanks.
Edit: The site advices me to explain why I would like my question open or not deleted or however it may be, in light of the suggested possible duplicates, but it is in fact based on the answers here that I’m more comfortable with this post, as I explain in the comments, while I thank the references to similar posts that I was not able to find before asking the question.


texts: Quadrant based layout for the Yerushalmi

texts:
If one goes through the citations in the Milon Even Shoshan, one might see references to words from the Yerushalmi with attribution like this:

Please zoom in and look at the entry for pileish, on the last line of the right column of page 1298. The reference is to ירושלמי סוכה נג ד

The amud is "dalet". I had it explained to me that an early printing of the Yerushalmi was in 4 columns so the citation for amud is to the particular column.

However, I vaguely recall a Yerushalmi in which there were quadrants on the page. I don't know if I am remembering some version of the text described in this question, or it there is another layout of the Yerushalmi using quadrants which specifically explains the aleph-dalet amud references. Does anyone know of a quadrant based layout specifically for the Yerushalmi?


texts: Correct way to deal with a damaged mini-torah?

texts:
My son is 4 years old.
When he entered Hebrew School at the local (Reform) synagogue, they gave him a mini-torah as part of a Consecration ceremony. Specifically this one: http://www.israelbookshop.com/judaica-books/Mini-Torah-Gold.html

It's printed on regular paper but the actual text is there.

He was curious to see what was inside and he tried opening the scroll on his own, but in the process he accidentally tore the whole thing in two.

Is this as "serious" as damaging a real sefer torah?
Obviously I am not going to be able to get a 4-year-old to do any fasting, although we did sit him down and explain how he should be more careful and how holy the Torah is. And, to his credit, it was an accident caused by real curiosity.

Is it OK to repair something like this simply by scotch-taping it? Or is there another way we should get it repaired?
Or should we dispose of it (and if so, what's the proper way?) and get him a new one?


texts:
There are differences in 'bug checking strategies' for different countries due to differences in bugs, pesticides, harvesting and packaging techniques (etc.). In Israel, I have recently encountered people who will not eat certain fruits or vegetables (strawberries, figs, cabbage, etc.) which they render 'uncheckable'. I was directed to the reputable kosharot website when trying to check a cabbage:

פוסקי הדור מציינים שבגלל כמה סיבות שונות אין לאדם רגיל (שאין לו הכשרה מיוחדת  בבדיקת ירקות עלים) להשתמש בירקות עלים לא מפוקחים ומכונים בפי כל "ירקות גוש קטיף
The decisors of [halacha of this] generation mark that, for a number of different reasons, a regular person (who has no special preparation in checking leaf vegetables) is not to use leaf vegetables not supervised and nicknamed in everyone's speech "Gush Katif vegetables"

I found it strange that some vegetables are 'impossible' to be check for bugs, unless you are an expert. Certainly 'bug problems' now are no worse than the situations that our ancestors encountered. Why, nowadays, would some things be forbidden on the grounds that some bugs are impossible to be found/removed? Perhaps I am naive in thinking that all vegetables/fruits were eaten in the past as long as they were checked - perhaps they weren't, for this reason. If anyone can shed light on this it would be most appreciated.
(As an aside I went on a tiyul in Israel where our tour guide pointed out a hefker fig tree, picked a fig, opened it, spent time checking it and ate it. Another member of the tour said that his Rosh Yeshiva forbids eating figs because they cannot be checked. How is it possible that one of the shiv'at ha'minim are impossible to check and therefore inedible?!)


texts: What does an androginus or tumtum say in Birkot HaShachar?

texts: Regarding the sex-dependant blessing shelo asani isha / she'asani kirtzono in the Birkot HaShachar, what does an androginus or a tumtum say? Do these people of ambiguous sex use the text normally used by males, that normally used by females, or some other formulation of this blessing?


texts:
I can think of several examples of minimal requirements (k'zayit, rov cos, arba tefachim, etc.) and examples of unlimited measures (ein lahem shiur) but are there examples of maximum requirements, i.e. things that are permitted as long as they are not to excess (and, ideally, where those limits are defined)?

(And I know of Rabban Gamiel's series or More X, More Y, but I'm really after specific limits to a permitted action/experience.)


texts: Why did Moshe ask for a "free gift?"  (Rashi on Parashas Va'eschanan)

texts: Parshas Va'eschanan starts off with Moshe's Prayer to Hashem.  Rashi comments that he asked for a free gift.   Why was he asking for a free gift?


texts:
Why is it that is some places in Melachim Eliyahu is spelled with a Vav and sometimes the Vav is missing?  I have looked in as many sources as I can think of and can not find an answer.

Examples:
Melachim Aleph Perek 17, 18,19,21,: with Vav
Melachim Bet Perek 1: no Vav
Melachim Bet Perek 2, 3, 9, 10: with Vav


texts: Source for parents having ruach hakodesh when naming a child?

texts:
I remember hearing that parents have Ruach Hakodesh when choosing a name for their child.

What's the source for this idea? And do the sources discuss what this actually means? (If a parent gives a non-jewish name, does that still come with ruach hakodesh?)


texts:
I had a long conversation someone in their early teens and we were discussing as to why children don’t want to come to Shul although there are youth services etc and we narrowed it down to one question what’s today purpose of coming to Shul.

Another conversation I had with someone many months ago before their bar mitzvah said to me, I will come put tefillin on before my bar mitzvah then come for the call up, you won’t see me until I get married if I marry Jewish, then will say Kaddish for a parent.

What could we possibly add to make the youth come to Shul?


texts:
I am having a hard time finding sources for Hilchos Lashon Hora from the Rishonim and Achronim (or further back).
Does anyone know of good sources for Hilchos Lashon Hora from before the Chofetz Chaim? What are the sources for the Sefer Chofetz Chaim? Did the Chofetz Chaim innovate!?
To follow on can anyone comment on why there is so little source information for something considered a very chomur aveira.
Note: This question is regarding the halacha side of things not mussar.
To Clarify better: In the Gemorrah/Medrash we see statements, stories and darshanus of pesukim re. Lashon Hora. Then we have a (relatively) modern sefer of Hilchos Lashon Hora. The Rabeinu Yonah is somewhat of a bridge between the Mussar side and Halacha but he is primarily a mussar sefer ( the CC admits this). I understand the CC sources his material but his sources are mainly from the mussar side. Is this an innovation or are there others sources rooted in Halacha? If (as it seems; looking at classical halacha sources such as Tur, Shulchan Orach etc..) that there isn't, why?


texts:
Are all/any the halachos of slavery still in effect today? For example:

If a destitute Jewish person stole and did not have the money to repay, could a modern beis did sell him/her as a slave?
If a person wanted to sell himself as a slave would someone (living in America, for example) be allowed to buy him if it goes against the laws of the land?
If "Reuven" purchased a non-Jewish slave and then freed him would that slave need to go through the conversion process?

slightly related


texts: When "ulchaparat pasha" is said in the Chazarat haShatz of Rosh Chodesh, how should the amein of the tzibbur be handled? Should the amein from "velislichat avon" be deferred until after "pasha," or should an additional amein added? Why or why not?


texts: Minimum amount of food to eat after bracha before speaking

texts: My understanding is that after making a bracha, one should eat the food without a "hefsek" (interruption). Is there a minimum amount of food that one is required to eat after the bracha and before doing anything else? For example, if I say the bracha "boreh pri ha'etz" then eat one molecule of apple, can I speak for a minute, then resume eating the apple?


texts: Does a woman have to go to the Mikva after consummating her remarriage? I know a woman needs to go after consummating her marriage the first time, but if she is no longer a virgin is it necessary to go after consummating her second marriage?


texts: Contradiction in Chelkas Yoav regarding lifnei iver when the aveira is done by oness

texts:
The Chelkas Yoav (vol.1:1) says that when a katan (minor) eats a forbidden food his enjoyment of the food is considered an aveira. The reason that he is not punished is since he is unresponsible for his actions he is considered an oness (acting unwillingly).

He then asks if so why does the Gemara need to use a is a special pasuk  "Lo Saachilum" to teach that an adult may not feed a minor non-kosher food, why wouldn't this be included in the general prohibition of lifnei iver lo titen michshol (causing or being an accessory to someone else's sinning)?

He answers that although when the katan eats the food and enjoys it it is considered a maaseh aveira (act of sin), it is not considered a michshol (stumble), since (as mentioned above) he is considered an oness.

We can clearly deduce from this that, in his opinion, when someone causes someone to commit an aveira through oness, there is no aveira of lifnei iver.

In the same sefer (קונטרס בעניני אונס ענף ג), in regard to מכניס עצמו לאונס (someone who brings himself into a situation where he does an aveira through oness), the author writes:

  מצד הסברא נראה לי ברור דפטור כיון דמ"מ בשעה שעובר אנוס הוא... אף
  דבודאי איסור דאורייתא עשה במה שהכניס עצמו לאונס משום לפני עור לא תתן
  מכשול, דמה לי מכשיל אחרים או שמכשיל את עצמו, אבל מ"מ בגוף העבירה
  אנוס הוא.

  When someone causes himself into a situation where he does an aveira
  through oness, although he definitely transgresses the aveira of
  lifnei iver lo titen michshol, for there is no difference between when one causes another to stumble, or if he causes himself to
  stumble, nevertheless he is not punished with the punishment of the
  aveira itself, since after all as far as the aveira is concerned he is
  an oness.

This shows that even when the sinner is considered an oness and therefore not punished for his aveira, the one who caused him to do it is nevertheless guilty of lifnei iver.

This seems to be in contradiction to that which he said by a katan. How can we resolve it?

Related: Is someone permitted to force another person to do an Aveira by threatening him with death?


texts: What is the horizontal bar above the ת in Exodus 20:13?

texts:
Can anyone identify this diacritic? I am certain I have never seen it before.
The sentence says לא תרצח but I am unsure how to type any of the vowel marks or other pointings.
Here's what I think:

It's not a vowel pointing, or I'd have seen it before
It's not a Raphe, because these can't be written together with a dagesh
It's not a cantillation mark?

In case anyone's interested, the picture is taken from this video


texts:
This question is a part of a series on "death hastening".

As I understand, the Treyfah condition in humans is when one is destined to die in the foreseeable future (12 months?) with a high degree of certainty (see also WIKI).

I presume the advances in technology and medicine had shaken some of those definitions.

What medical conditions are considered Treyfah nowadays? And what had changed from the classical Rabbinical knowledge?


texts: How to pronounce the name of the last letter in the Hebrew alphabet?

texts:
I have heard mixed answers as to how to pronounce the letter תּ

Is it taf or tav?

(I'm referring to the halachic pronunciation not the common street way.)

Is there a difference between Ashkenazi or Sefardi in this matter?


texts: The more I read about Chanukah, the less I understand why we celebrate the holiday. The victory, as I understand it, was costly and very short-lived. Yes, the Temple was restored, but only to be destroyed ~232 years later, perhaps as the result of nationalistic tendencies that developed during the Hasmonean period. So Chanukah to me seems like the beginning of the end of the Second Temple era. It's fun but I struggle to enjoy it for that reason. What am I missing?


texts:
I remember reading that God chose to rename Abram and Sarai by adding "heh" to their names, this letter being particularly holy because it appears twice in God's name.  They became AbraHam and SaraH.  Likewise, Yonatan can become Yehonatan and Yoram Yehoram, as a way of injecting a bit of the essence of God in the person.

Can you help me track the reference?  And why name a boy Yonatan instead of Yehonatan?


texts: How does Judaism relate to miracle claims by other religions?

texts:
Other religions claim that (their) God or other individuals have performed miracles either on behalf of a person(s) or entire nations.

Growing up I was taught that the Jewish people are God's special, chosen nation. I was further told that miracle claims by non-Jews were simply false. For example Jesus simply did not turn water into wine.

Theologically, how does Judaism view claims from other religions that God or a person has performed a miracle on their behalf? Does Judaism allow for the belief that God does miracles for non-Jews?

Please note: I am not asking about miracles performed by Non-Jews through the use of magic, divination or other forbidden practices (eg. Bilaam, the witch of En-Dor) that involve manipulation of natural or spiritual forces.


texts:
Suppose I say mincha. Later the same day, forgetting I'd prayed already, I say mincha again. This second prayer said is after the earliest time one can possibly say maariv, possibly even after sunset. Suppose I realize my error after finishing the amida (sh'mone esre). Does the amida count for maariv?

(Assume this isn't Shabas into motzae Shabas, or any other day where the mincha and subsequent maariv differ substantially.)


texts: If a minyan is needed and can't easily be found, is it OK to pay Jews to attend, who would not come otherwise?  And is a negotiation on the price seemly?


texts: In parshat Chukat, we see that it was Moshe who hit the rock instead of speaking to it, as G-d had commanded him. Yet, Aharon was punished with dying before entering the land of Israel, receiving the same punishment as Moshe. What did he (not) do to deserve this punishment?


texts: Was Mordechai the mashgiach at Achashverosh's party?

texts:
I have seen 2 sources (example) quote a Gemara on Megillah 12a saying that Mordechai was the Mashgiach or served at Achashverosh's mishteh (party). This was very shocking to me.
I have tried searching for this Gemara for a while but still have not found it.
Can anyone confirm if this is true and it's in the Gemara, and if it's there, what is the exact quote?
Thank you


texts:
The leviathan seems to be a unique sea creature, which I've always pictured as some sort of sea serpent.  This is consistent with Yeshayahu 27:1's description of it as a snake (nachash).  An answer to this question suggests that it's a fish (and doesn't address Yeshayahu).  We know from the midrash that at the end of days the righteous will feed on it, whatever it is.

One could argue that because the righteous will feed on it, it must be a kosher fish.  Or if the leviathan is a serpent, one could argue that when God holds this end-of-days banquet He can declare anything He wants to be permitted, culinarily speaking -- the laws of kashrut as we know them don't apply.  (I've no idea if such an argument would be, err, kosher.)

Do any sources say if the leviathan is kosher by the laws of the torah?


texts: Did the Urim veThumim have a "bad question" filter?

texts:
In 2 Shmuel, perek 21, a famine strikes Israel and God says it is punishment for Saul's maltreatment of the Gibeonites. David attempts to appease them, but the Gibeonites demand he hand over members of Sauls family to be executed. So he does.

Normally we don't hand over fellow Jews to be executed, particularly to a subject people but the Radak says it was a decree from God and the victims were chosen by urim vethumin.

We know from the halacha of the zealot that the halacha changes when you ask a question.

Was the U.T's response

A) kill these 7
B) now that you are considered killing 7, I recommend these people
?

Could David at any point of the interaction refused to kill anyone without disobeying God?


texts:
Why by the Locusts does it use the repetitive language: I will cover the eye of the land and you will not see it, if it is covered of course you can not see it?

וְכִסָּה אֶת עֵין הָאָרֶץ וְלֹא יוּכַל לִרְאֹת אֶת הָאָרֶץ


texts:
The other day I was discussing with a friend the daily recital of Psalm 83 after the morning prayer, when this friend told me that it was also said after the evening prayer if it was said early,* and Psalms 24, 8, 29 were read instead when praying after nightfall. I found the latter custom in R' Heidenheim's prayer book, and asked an expert rabbi about its origin. He said that these three psalms were added in order to enable saying mourner's kaddish. But I fail to see in this case the necessity of saying three psalms. (Moreover, there are some additional psalms that were omitted in later editions.) Do you know other sources discussing this custom and its reasons?

* Sources of this custom are also welcome!


texts: Was the Reish Galuta considered the presumptive candidate for the Melech haMoshiach?

texts:
The Reish Galuta, or Exilarch, was, from the time of Zerubavel until the abolition of the office ca. 1000 C.E. (with interregna), a Jewish political leader descended from malchut beit David. In some ways (see the Wikipedia article) he was treated as a legitimate king and heir to the Davidic line.

Was it assumed that the then-current Reish Galuta would reign as Melech haMoshiach if we were to have merited Melech haMoshiach's reign?


texts:
Rabbi Shimeon ben Azzai is listed as having died twice, once as part of the 4 who enter "pardes" (chagigah 14b) and again as one of the 10 martyrs. Which of these traditions is correct, or is there a way to reconcile both?

Note: the talmud yerushalmi has a variant where ben azzai is not the one who dies, however this is not generally accepted as the proper text. Furthermore there are different lists of the 10 martyrs however ben azzai seems to be on most, if not all of them.


texts: Sefer Milhamot Hashem - from Bamidbar 21:14

texts: Does anyone know of any discussion of the the "sefer Milkhamot Hashem" mentioned in Bamidbar 21:14?  Someone had asked me about the content of the book and I had no idea of what to answer him.


texts: Doesn't the Torah set the standard of politeness?

texts:
Two of the curses in Ki Tavo are:

-You shall betroth a wife, and another man will rape her. [Deut. 28:30]
-The Lord will strike you with... hemorrhoids. [Deut. 28:27]

But the Talmud instructs us to read these lines differently than written:

Our Rabbis taught in a baraita: All [biblical] verses written in an indelicate manner must be read by substituting refined phrasing.  [Examples:]
-[Instead of reading] "You shall betroth a wife, and another man will rape her" [we read] "You shall betroth a wife, and another man will lie with her". [Deut. 28:30]
-[Instead of reading] "The Lord will strike you with... hemorrhoids" [we read] "The Lord will strike you with... abscesses". [Deut. 28:27]
[Megillah 25b]

Indeed, abscesses can occur anywhere in the body, but hemorrhoids only in the anus, so the first is more polite.  So, in the synagogue, the Torah reader must read the amended versions.
What I don't understand is this:  Doesn't the Torah DEFINE what is polite and what's not?  Should we not assume that if the Torah uses some words, they cannot be considered offensive?
הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ
Turn it and turn it [the Torah], because everything is in it. [Avot 5:22]


texts: Can an apikores (heretic) count in a minyan?

texts: Suppose there is a person who openly denies the divinity of the Torah, breaks the Sabbath and declares himself an atheist, but goes to synagogue for the sense of community or for cultural reasons. Can he be counted in the minyan, lead the prayers, or read from the Torah? I am asking of course from a traditional or Orthodox perspective.


texts: plastic utensil absorption and kashering

texts:
Does a plastic utensil swallow up taste and excrete it out like metal,or is it like glass.

Also can plastic be kashered if it became treif?

What are the sources that discuss this?


texts: Question about כַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ

texts:
I am not a very knowledgeable Jew. I am the product of a mixed marriage (Mom is Jewish/Dad is not). However, I was raised in a Jewish household. Over the years I have leaned more towards observance than non-observance. This is much to my parents chagrin. What if my parents want me to remain a secular Jew and just get married and remain secular. Am I obligated to honor those wishes or should I follow my own path?
Thanks,


texts: Is it considered Lashon Hara if someone alludes to a place's faults while focusing on a place's merits?

texts:
A news story I saw mentioned that a Jewish owner of a non-kosher restaurant put up signs advocating for Israel.  The article was generally positive toward the restaurateur for his Israel advocacy at a time that Israel is under missile attack.

Ignoring whether one may write the article in the first place, may one publicize it further (e.g. share the link)?  Implicit in saying "Ploni put up an Israeli flag on his restaurant" is that said restaurant has no pretense of being kosher.  Publicizing "Ploni owns a non-kosher restaurant" seemingly is prohibited because it is a violation of halakha (that one may not publicize a violation of halakha: Chofetz Chaim Lesson A Day, Day 1; that selling non-kosher food is prohibited: Yoreh Deah 117)  I do not think that anyone will believe this restaurant to be kosher.  While the name doesn't make it obvious (it isn't Ploni's Crab Shack or the like), I am certain that anyone going there would not eat there if they wanted kosher food.


texts: American defines d*mn, f-word and b-word (excuse my language) as curse words. However, what does the Torah define as curse words or dirty language?


texts:
Suppose that Reuven is strapped for cash. He goes to the local Gemach and gets a hefty $10,000 dollar loan for his daughter's wedding. 3 months later, Reuven manages to acquire the money and repays his debt.

Reuven then feels a tremendous gratitude towards this Gemach and wants to show his appreciation by donating some money. Is Reuven allowed to donate money to the Gemach, or is this a case of Ribbis?

[I am purposely leaving the time-span between Reuven's repayment and his feeling of benevolence out of the case. I would expect an answer cover all possible time-spans, and how they relate to the Halacha]


texts:
I have been told that the name of God אלוקים, Elokim represents the מידת הדין or aspect of judgement, and that the name יקוק, the ineffable name represents the מידת הרחמים or aspect of mercy.

What is the source for these names meaning these aspects? Where do we see Elokim correlated with judgement and the ineffable name correlated with mercy?


texts: Why doesn't Yitchak have his name changed?

texts:
Avram's name was changed to Avraham; Ya'akov's name was changed to Yisra'el. Yitzchak's name was not changed.

In the case of Ya'akov, we see that his name was changed in association with a specific event, namely, defeating the angel. Avraham's name change does not appear to associated with a specific event - at least not from the location of the name change in the verse or nearby surrounding verses where the change is mentioned.

What events or specific qualities merited Avraham and Ya'akov to warrant a name change, yet no such change was deemed necessary for Yitchak?


texts: Why does the Rambam change the wording of the Mishna in Succah 20b?

texts:
The Mishna in the beginning of the second Perek of Succah writes הישן תחת המטה בסוכה - לא יצא ידי חובתו

When the Rambam codifies this Halacha in the Mishna Torah, he changes the word הישן to היושב. He writes (5:23) מטה שבתוך הסוכה אם גבוהה עשרה טפחים היושב תחתיה לא יצא ידי חובתו מפני שהיא סוכה בתוך סוכה

Why does the Rambam change the wording?


texts: Gardening produce - fertilizer with blood meal, kosher?

texts: So as I'm getting ready to grow citrus trees and veggies, I went on the hunt for fertilizers (individual household, not a commercial farmer). I noticed that a whole lot of fertilizers use an ingredient called blood meal and chicken bones. I understand why those ingredients are there, but would these ingredients render the fruit/veggies not kosher if used or are they still kosher?


texts:
Bavli P'sachim 112:2 has a story of an angel of destruction who would work daily (see Rashash) until asked to quit. When she requested some time to work, the rabbi she was talking with allowed her Tuesday and Friday nights: the g'mara warns us, therefore, not to go out alone Tuesday and Friday nights. (This is more famous, I think, from the Rashi at the start of B'chukosay.)

Obviously, this g'mara needs to be understood on an appropriate level, and there are some obvious, major questions one can ask on it (such as "why did the rabbi accede to her request?"). But I have one minor question: why those nights specifically? (Someone once told me that those are nights that people didn't tend to be out anyway: market days were Mondays and Thursdays, so people would travel to and from the cities on Sunday, Monday, Wednesday, and Thursday nights. But what about Saturday nights (motzae shabasos)?)

Of course, maybe a fuller understanding of the whole agada would render this question moot, as it would make the reason for Tuesday and Friday nights obvious, but I don't have such an understanding. (Such is most welcome as a response to this question. Maharsha and Ben Y'hoyada both say nothing.)


texts: Does a buyer owe a seller anything for a windfall that neither knew about at the time of the sale?

texts: I heard recently that a man brought a silver certificate into a pawn store to sell it (it was the pawn store featured on a History Channel television show that documents its more interesting purchases).  Although silver certificates no longer can be used to purchase silver, they have value as collectors' pieces, as old coins and stamps do, and the value depends on their condition and how rare the item is.  The pawn store and the seller agreed to a price based on their joint belief that silver certificates from that era and in that condition are worth an approximate price, and then added to that amount money for the buyer's overhead and profit margin.  When the buyer took the silver certificate to be graded and appraised, the appraiser noticed that the back side of the certificate had been printed upside down, making the certificate worth 10 times more than originally thought.  Although neither the buyer nor seller were aware of the certificate's true collector's value, now that the facts are out, does the buyer owe the seller a share of his windfall?


texts: David called "hamelech", "hamelech David", and "David"

texts: My son noticed in Ⅱ Sh'muel chapters 5–6 that, although David is generally called "David", there are times he's called "hamelech" (="the king") or "hamelech David" (="the king David"). (I'm speaking of the narrative, not reported speech.) What determines when he's called which (also in other chapters, like 15–16)?


texts: Why can the sister-in-law return to her husband according to R. Yosi? Isn't she forbidden to the husband and to the adulterer? (Y'vamos 10:4)

texts:
The Mishnah, Y'vamos 10:4, quotes Rabbi Yosi as follows:

כל שפוסל על ידי אחרים פוסל על ידי עצמו, וכל שאין פוסל על ידי אחרים אינו פוסל על ידי עצמו

If I correctly understand the explanation of the רע״ב and ר׳ קהתי based on ר׳ יצחק נפחא in the Talmud, R. Yosi means this:

Suppose Aaron is married to Miriam, and her sister Leah is married to Baruch. Miriam and Baruch both leave the country and are determined to be dead based on testimony. (In the case of each death, either two witnesses inform the survivors and are believed, or one witness informs the court and the court declares the person dead.) Then Aaron marries Leah, but then Miriam and Baruch show up alive.
Well, if Aaron and Miriam were only kidushin-married, then we're afraid people will think that they weren't married at all (because the kidushin were based on a condition that wasn't met, for example) [and won't know about Leah and Baruch's marriage], and will thus think Aaron and Leah's marriage was valid. So we require Aaron to issue a bill of divorce to Leah, lest people think she can end a marriage without one. Therefore Leah cannot now go back to Baruch (because she looks like someone who's been married to another man, who cannot go back to her previous husband) and Miriam cannot go back to Aaron (because she looks like his divorcee's sister, which is a prohibited relationship).
But if Aaron and Miriam were fully married, then we aren't afraid people will think they were never married. Therefore, no bill of divorce as outlined above is necessary. Therefore, Leah doesn't look like Aaron's divorcee and so no one is prohibited to her previous husband.

If Aaron and Miriam were fully married, I don't understand why Leah can go back to Baruch. Back in 10:1 we say:

האשה שהלך בעלה למדינת הים ובאו ואמרו לה "מת בעליך" וניסת ואחר כך בא בעלה, תצא מזה ומזה

— that a woman who married based on incorrect information that her husband had died cannot go back to him. R. Yosi doesn't argue that point there (though he does argue another). Why can Leah go back to Baruch?


texts: Normally I use rings made out of lulavim to tie around the Lulav on Sukkos. Would rings made out of velcro be fine for this purpose?


texts:
1)Is there a Din that a Kohain must be allowed to cut you online in a supermarket because of "Vkidashto"?

2)Do they go first when it comes to Davening when there are two Chiyuvim?

3)When you learn the Shach and Taz on Shulchan Aruch do you have to learn Shach first since he was a Kohain?


texts: What did the commander of the Lord's Army say to Joshua after he removed his sandals?

texts:
Joshua 5:13-15 recounts when Joshua stands (then bows) before the commander of the Lord's army and then is told to take off his sandals- since that is the end of the recorded conversation:
a) is that all the commander told him? Or
b) does the conversation continue unrecorded? Or
c) does the conversation spill on into chapter 6 where G-d (and not the commander) is identified as telling Joshua that he has handed Jericho over to him?
If a), then why would that be all that was said?
If b), then what could have been the conversation? Perhaps Joshua is having his "burning bush" experience and is being given specific instructions as Moses was? If so, then why would Joshua's conversation be unrecorded where Moses' was written down?
If c), then why the change in identifiers from "the commander..." to "G-d"?


texts: timing of the mussaf prayer and sacrifice

texts:
אַבַּיֵּי הֲוָה מְסַדֵּר סֵדֶר הַמַּעֲרָכָה מִשְּׁמָא דִגְמָרָא,... וְאֵבָרִים לְמִנְחָה, וּמִנְחָה לַחֲבִתִּין, וַחֲבִתִּין לִנְסָכִין, וּנְסָכִין לְמוּסָפִין, וּמוּסָפִין לְבָזִיכִין, .

Source 1 (from sefaria) implies the Mussaf sacrifice is after Mincha.

Source 2 (mishna Berachos  4:1)
1
תְּפִלַּת הַשַּׁחַר, עַד חֲצוֹת. רַבִּי יְהוּדָה אוֹמֵר, עַד אַרְבַּע שָׁעוֹת. תְּפִלַּת הַמִּנְחָה עַד הָעֶרֶב. רַבִּי יְהוּדָה אוֹמֵר, עַד פְּלַג הַמִּנְחָה. תְּפִלַּת הָעֶרֶב אֵין לָהּ קֶבַע. וְשֶׁל מוּסָפִין כָּל הַיּוֹם. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁבַע שָׁעוֹת:
Shacharit [can be said] until midday. Rabbi Yehudah says until four hours into the day. Minchah [can be said] until the evening. Rabbi Yehudah says until the middle of the afternoon. Ma'ariv has no set time and Musaf can be said all day. Rabbi Yehudah says until seven hours into the day.

In the light of these two sources why do we have the minhag to say Mussaf straight after shacharis?


texts: Is there any support for the claim that tekhelet and argaman could be derived from the same creature?

texts: Is there any indication in Chazal (or at least in other ancient literature) that tekhelet and argaman could be derived from the same creature (as currently proposed by the Tekhelet Institute)?


texts: What is the definition of a city עיר regarding sieges?

texts:
Sifrei Devarim 203.
כי תצור אל עיר. במלחמת הרשות הכתוב מדבר.
(Devarim 20:19) "If you besiege a city many days": Scripture here speaks of an optional war.
I אל עיר. ולא לכרך.
"a city": and not a metropolis;
אל עיר. ולא לכפר.
"a city": and not a village.
Sefaria
What exactly is the definition of a city, village and metropolis? Is a city surrounded by walls, does it have a certain population size or something else?
Is there a distinction between a city and other settlements in other aspects of warfare as well?


texts: Books on philosophical questions underpinning Halachah

texts:
In Deuteronomy, Moses says "For this command that I command you today is not a wonder to you and it is not distant..."   I want to explore the (possible) tension between this sentiment and laws whose logic may not be clear to us or where modern understanding changes the original rationale (e.g., using non-porous dishware going against practice of maintaining two sets).
I'm sure this has been explored and would just appreciate the best source that lays out the arguments.  Thx.


texts:
Someone told me that I should not move my hands during the Amidah. I found this article in the Jerusalem Post which says:

  Indeed, an eerie silence hovers over the issue of outstretched arms
  during prayer in much of the post-talmudic literature. One notable
  exception is Rabbi Abraham, son of Maimonides (13th century, Cairo).
  Advocating a return to original prayer styles, Rabbi Abraham promotes
  raising the hands when petitioning God.

...

  This approach is echoed in later authorities (Rabbi Eliezer Azkari,
  16th century, Safed; and others), but does not seem to be the accepted
  practice. Some halachists suggest that prayer with outstretched arms
  is the manner of gentile prayer, and therefore should be avoided
  (Be'er Sheva, 16th-17th centuries, Poland-Italy; and others).

...

  Modern scholars have demonstrated that a serious issue is at stake
  here: Christians saw Moses's outstretched arms in the fight against
  Amalek as a prefiguration of crucifixion.

  Codifiers rule that the hands should be clasped over the heart, as a
  servant stands before a master with awe and respect (B. Shabbat 10a;
  Maimonides; Shulhan Aruch).

Is it permitted to make hand gestures in the Amidah?
Does it matter (a) whether they are with one hand or two (b) whether the hands are raised above the heart or not and (c) in which blessings the hands are moved?


texts: Does a pot that cooked food with a bug in it need to be kashered afterward?

texts: If one were cooking a pot of pasta or a soup and later found a bug or many bugs in the pasta or soup, would the pot need to be re-kashered after it was thoroughly cleaned?


texts: Didn't the lottery of Achan make G-d an informant?

texts:
In Sanhedrin 43b God says he will not tell Yehoshua who took of the cherem of Yericho because God is not an informer

אמר לפניו רבש"ע מי חטא אמר ליה וכי דילטור אני
Joshua said to G-d: Master of the Universe, who is the one who has sinned? God said to him: Am I an informer [deilator]?

So in order to ascertain who the sinner is Yehoshua makes use of a lottery. However it would seem to me that this does not solve the God-as-informer problem. If the veracity of the lots is assumed because the outcome is guided by God then God is essentially still an informant (albeit without explicitly 'saying' who did it). If the outcome is pure chance then Achan's retort is correct and the lots are random and have no true meaning.
How can we understand why the use of lots does not constitute God being an informant?


texts: What method was used to kill an animal being sacrificed by a priest?

texts:
I know that it was very important to drain the blood of a sacrificed animal so that it could be spattered on the altar.

When imagining the priest taking on the task of killing a bull or a goat it seems that simply approaching the animal and using a knife or spear to inflict a blood draining wound would be dangerous. That is why modern slaughterhouses  and people who butcher at home usually stun or kill the animal before letting the blood.

Is there any ancient writings describing the methodology of sacrificing animals?


texts: Why was the blasphemer not allowed to dwell among Dan?

texts:
In Vayikra 24:10 it says:

  "There came out among the Israelites one whose mother was Israelite and whose father was Egyptian. And a fight broke out in the camp between that half-Israelite and a certain Israelite."

And on this Rashi writes:

  "A Baraitha states that ויצא means, he came out of the judicial court of Moses where he had been pronounced to be in the wrong in the following matter: although his father was an Egyptian he had gone to pitch his tent in the camp of the tribe of Dan to whom his mother belonged (cf. v. 11). They (the men of Dan) said to him, “What have you to do here" (lit., what is your character that gives you the right to come here?). He replied. “I am one of the children of the tribe of Dan”. Thereupon they said to him, “Scripture states: (Numbers 2:2) “Every man [of the children of Israel shall encamp] by his own standard, that bears the signs of their father’s house”! He thereupon went in to the judicial court of Moses to have the matter decided and came forth (יצא) declared to be in the wrong. He then stood up and blasphemed."

And the Mizrachi explains that each tribe decided to dwell separately so it would be possible to tell who was of which tribe and who wasn't of any tribe.

Seemingly, the reason the blasphemer was not allowed to dwell with Dan, the tribe of his mother, was because tribal heritage goes according to the father and his father was an Egyptian man. However, in Divrei Hayamim 1 2:22-23 it says:

  "Afterward Hezron had relations with the daughter of Machir father of Gilead—he had married her when he was sixty years old—and she bore him Segub; and Segub begot Jair; he had twenty-three cities in the land of Gilead."

This Yair is the one known as "Yair ben Menashe" who captured the cities known as "Chavot Yair", according to Radak and Tur Ha'aroch.

Why was Yair, whose father was from the Tribe of Yehudah and grandmother from Menashe allowed to lived among the Tribe of Menashe, but the blasphemer wasn't allowed to live among the Tribe of Dan?


texts:
Who knows sixty-nine?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Is one required to check cashmere clothing for shatnez?

Cashmere is a kind of wool that does not come from sheep.


texts: If a piece of a biblically forbidden food (such as a piece of pork), falls into a bowl of meat. We all know the rule, it's batul bshishim. How about a piece of food which is only rabbinically prohibited (a food that contains דברים מעמידים such as cheese). If the cheese would fall into a bowl of other cheeses, would the same laws of bitul apply regarding the shishim part. Or would we be even more meikel, because the food itself is only rabbinic?


texts:
It is held by Rav Moshe zt''l that a Jew may not smoke marijuana, but following the legalization of marijuana in Washington, I am curious if a Jew may run a store that sells marijuana in a jurisdiction that allows it (so dina d'malchuta isn't an issue)?

In other words, may a Jew sell a product he is forbidden to consume, especially given the strength of the words Rav Moshe used to forbid marijuana consumption?  Does the risk that another Jew might buy the product pose a problem (stumbling block)?  Does it matter whether or not Noahides may consume marijuana? (May they?)

(For the sake of argument, let's ignore the fact that US federal law still prohibits marijuana, but in real life, this would obviously mean there are still some dina d'malchuta issues in the US, though not in other countries like Uruguay)


texts: Why are the rules for parsha "catch up" different for leap vs. non-leap years?

texts:
When Pesach is on Shabbat, as it is this year and next, the Torah reading in Diaspora is a week behind the reading in Israel for a few weeks. This is because on the 8th day of Pesach which is on Shabbat in Diaspora, they read a holiday reading, while in Israel, since it is no longer Pesach, they are reading the regular Shabbat parsha.

During a non-leap year, the "catch up" parsha for Diaspora is Behar-B'chukotai. In Diaspora it is read doubled, whereas in Israel, they are read separately.

However, in a leap year, the catch up parsha is Matot-Mas'ei - almost 2 months later.  In Diaspora, they are read together, but in Israel, they are read separately.

Why is there a difference?

To help you understand when this occurs and gain some insight, perhaps, see pp. 67 and 70 (Tables 1 and 2) in this article. I couldn't find anything that addresses this difference, though, it may, in fact be there, but I missed it.


texts: Why didn't Moses and his siblings ask to be buried in Israel?

texts:
It appears that the merit of being buried in the Holy Land of Israel is huge and our forefathers, as well as numerous prominent Rabbis, demanded to be buried here.

Why didn't Moses, Aharon and Miriam ask for that? (At least, why does the Torah not tell anything about it?)


texts: Shalom Rav / Sim Shalom - by Mincha according to Nusach Ashkenaz

texts: Nusach Ashkenaz says Shalom Rav at Mincha most days. However, when there is Birchas Kohanim (such as a fast day), they say Sim Shalom. Is there a connection between Birchas Kohanim and Sim Shalom? If there is a connection, what is it?


texts:
In Ya'aleh Viyovoh the word Melech is included when we say any prayer, however in Birchat Hamozon in my siddur (Artscroll Ashkenaz) the word is bracketed and it says "On Rosh Hashana say Melech".
Why is there a distinction between the version in prayers and that in Bentching?


texts: Good dimensions for a Shulchan (Reading Table)

texts:
I would like to build a Shulchan (Reading Table) for my local Chabad House.

I'm wondering how tall it should be at the end where one stands, and at what angle the top should be?

Suggestions welcome.


texts: Meaning of "Honey from a rock" (Psalm 81)

texts: The Psalm for Thursday ends with the phrase, "I will feed with fat of grain and satisfy with honey from a rock."  Why is the word "rock" included?  What does the word "rock" add to this sentence?  How would the sentence be different in meaning if the word rock were omitted?


texts: Is there a Mitzva to speak Loshon Kodesh?

texts: Is it a Mitzva to speak Loshon Kodesh? (sources)


texts: I have read that davening for personal requests is forbidden on Shabbos due to being relaxed on Shabbos and not wanting to cause stress. However, being unable to daven for things and feeling like I can’t discuss my needs gives me stress during my Shabbos davening or even during rest times on Shabbos. Would the Halacha be different if davening for my personal requests on Shabbos would actually give me more relaxation?


texts: Is Pinchas of Balak/Pinchas same Pinchas as Shoftim?

texts:
Is the Pinchas from the generation that left Egypt the same as the Pinchas mentioned in Shoftim 20?

Pinchas's zealotry earns him an eternal priesthood because of going above the letter of the law and risking his own life (al pi Rashi) to exact judgement.

The Pinchas of Shoftim calls on Israel to battle Binyomin to the point of nearly exterminating the tribe. In this case the zealotry isn't a positive choice and because of this error causes thousands of Jews to perish.

I am interested in anyones findings in the Gemara, Commentary on Tanach, etc. that connect these two Pinchas individuals as the same and also discuss the topic of zealotry.


texts: Simchas Torah Hakofos participation requirement

texts: Can someone sit during his Shul's hakofos or is there an actual obligation to walk around the bimah? Does one have to hold the sefer torah? Does one have to say the pesukim in the Siddur that introduce each hakafah?


texts: What was the first "Siddur" prayer / section?

texts:
Outside of Shema and the Amidah, can someone explain the chronology of what sections of the Siddur service as we currently have them were added? E.g. was Psukei Dezimra added first? Blessings before / after Shema? Which ones?

Also, which tefillah was developed first - weekday Shacharit, mincha, etc.?

As a "bonus" to your answer, I'd greatly appreciate if you can find an online or book source that lists the "chronology" of the prayers that were added to the Siddur.


texts:
The Rambam writes in Sefer Ahava - Hilchos Berachos - Halacha 9:

That Shehecheyanu is recited for every mitzvah that involves acquisition of property: I.e. Mezuzot.

  ט כל מצוה שהיא מזמן לזמן כגון שופר וסוכה ולולב ומקרא מגילה ונר חנוכה. וכן כל מצוה ומצוה שהיא קניין לו כגון ציצית ותפילין ומזוזה ומעקה. וכן מצוה שאינה תדירה ואינה מצוייה בכל עת שהרי היא דומה למצוה שהיא מזמן לזמן. כגון מילת בנו ופדיון הבן מברך עליה בשעת עשייתה שהחיינו. ואם לא בירך על סוכה ולולב וכיוצא בהם שהחיינו בשעת עשייה מברך עליהן שהחיינו בשעה שיצא ידי חובתו בהן וכן כל כיוצא בהן:

And English translation from Chabad.org

  Halacha 9
  The blessing shehecheyanu is recited:
  [before] fulfilling every mitzvah that we are obligated to fulfill only at a specific time - e.g., shofar, sukkah, lulav, reading the Megillah, and [lighting] Chanukah candles,
  [before fulfilling] every mitzvah that involves the acquisition of property - e.g., tzitzit, tefillin, and a guardrail - and
  [before fulfilling] every mitzvah that we are obligated to fulfill infrequently - for this resembles a mitzvah we are obligated to fulfill only at a specific time - e.g., circumcising one's son and redeeming him.

Does this apply for every instance of getting a New mezuzah? I had not heard or seen people reciting Shehecheyanu upon affixing mezuzot.


texts:
Over the last several years, I have noticed that most schuls in the US do not recite the pasuk of שמע ישרﭏ at the end of Shirat haYam in Pesukei deZimrah, while every Nusach Ashkenaz siddur I've seen (Ashkenaz, Polin, Anglia, Amerika, E"Y, Lita) still contains it.*§

Why did Ashkenazi schuls in the US stop reciting this passuk in the context of the paragraph of כי לה׳ המלוכה at the end of Shirat haYam ?

*Older siddurim contain it in the same type and setting as the remainder of the paragraph, although some newer ones have shifted to smaller type (see the older Koren [1980s-2007], for a particularly strong example of this phenomenon).

§Siddurim surveyed include the ArtScroll, Koren, Shilo, and some Hebrew Publishing Company siddurim, as well as Rödelheim, Sulzbach, older Birnbaums, Singer, Bloch (Siddur Cha'areh Tefillah) and Machon Moreshes Ashkenaz editions.


texts: When is doing an action to honor something considered a dishonor and therefore okay?


texts:
I was looking at documentation of a mikvah being constructed, and it confused me. In addition to the immersion pool, this mikvah had three additional chambers. From what I have gathered, they appear to be 1) a bor hashakah, 2) a bor zeriah, and 3) a bor tachton.

If I understand correctly, the purpose of each of these chambers is the same: to provide a way for the tap water to be considered kosher for the mikvah. What I don't understand is why three different kinds are present in one mikvah.

How common is it for a modern mikvah to have all three chambers as this one did? What is the most common scenario? Is it necessary to have all three, or what is the benefit in doing so?


texts: Sefaria is a popular and novel Web site with  various translations of holy texts; are any rabbinic authorities on record as endorsing or forbidding it? Translations can be subjective, it is inevitable that one's view of Judaism will shine forth.


texts: Why are some sons' answers different from what's written in the Torah?

texts:
In the Hagada, the 4 sons ask questions (except, of course, for the son who doesn't know how to ask…), and they get answers.
In most cases, both the questions and the answers are put in the form of verses from the Torah.

However, for the wise son and the evil son, the answer given in the Hagada isn't the answer given in the Torah for that question. (The naïve son's question and answer match, and of course the son who doesn't know how to ask doesn't have a question...)

The Wise son's question is taken from Dvarim 6:20:

  כִּי-יִשְׁאָלְךָ בִנְךָ מָחָר, לֵאמֹר:  מָה הָעֵדֹת, וְהַחֻקִּים וְהַמִּשְׁפָּטִים, אֲשֶׁר צִוָּה יְהוָה אֱלֹהֵינוּ, אֶתְכֶם.

and the answer given there is (translation of this -  and the rest of the citations - is mine. Please feel free to edit if something isn't correct):

  וְאָמַרְתָּ לְבִנְךָ, עֲבָדִים הָיִינוּ לְפַרְעֹה בְּמִצְרָיִם; וַיֹּצִיאֵנוּ יְהוָה מִמִּצְרַיִם, בְּיָד חֲזָקָה.
   וַיִּתֵּן יְהוָה אוֹתֹת וּמֹפְתִים גְּדֹלִים וְרָעִים בְּמִצְרַיִם, בְּפַרְעֹה וּבְכָל-בֵּיתוֹ--לְעֵינֵינוּ.
  וְאוֹתָנוּ, הוֹצִיא מִשָּׁם--לְמַעַן, הָבִיא אֹתָנוּ, לָתֶת לָנוּ אֶת-הָאָרֶץ, אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵינוּ.
  וַיְצַוֵּנוּ יְהוָה, לַעֲשׂוֹת אֶת-כָּל-הַחֻקִּים הָאֵלֶּה, לְיִרְאָה, אֶת-יְהוָה אֱלֹהֵינוּ--לְטוֹב לָנוּ כָּל-הַיָּמִים,
  לְחַיֹּתֵנוּ כְּהַיּוֹם הַזֶּה
  You should tell your son that we were slaves in Egypt, and G-d took us out using force and miracles, and He took us out of there in order to bring us to the Promised Land in order to follow all these rules and be G-d fearing, and that will be good for us.

However the answer given in the Hagada is

  "אין מפטירין אחר הפסח אפיקומן" – we're not allowed to eat anything after the Pesah sacrifice except for a Matza that's called Afikoman

The Evil son's question is taken from Shmot 12:26,

  וְהָיָה כִּי-יֹאמְרוּ אֲלֵיכֶם בְּנֵיכֶם  מָה הָעֲבֹדָה הַזֹּאת לָכֶם.

and the answer that's given there is

  וַאֲמַרְתֶּם זֶבַח-פֶּסַח הוּא לַיהוָה אֲשֶׁר פָּסַח עַל-בָּתֵּי בְנֵי-יִשְׂרָאֵל בְּמִצְרַיִם בְּנָגְפּוֹ אֶת-מִצְרַיִם וְאֶת-בָּתֵּינוּ הִצִּיל וַיִּקֹּד הָעָם וַיִּשְׁתַּחֲווּ
  Tell him that this is a Pesah sacrifice for G-d because he skipped the Israeli's houses in Egypt when he hurt the Egyptian's

As opposed to the answer given in the Hagada which is from Shmot 13:8:

  " בַּעֲבוּר זֶה, עָשָׂה יְהוָה לִי, בְּצֵאתִי, מִמִּצְרָיִם" – For this, G-d did for me when I left Egypt

So my question is: why doesn't the Hagada use the answer connected to the question, and instead provides an answer that either isn't written in the Torah, or is written somewhere else in the Torah?


texts: Where do you put a lit match on Yom Tov?

texts: Since you can't extinguish it, what do you do with it so that it won't burn or damage anything?


texts:
The Shach in YD Siman 117 Sif-Katan 13 writes,

  דאין במתנה משום גניבת דעת

  With regard to a gift there is no problem of "genevas daas" (deception).

The Shach writes this in regard to selling a not-Kosher piece of meat to a gentile and saying that it is in fact Kosher (since we see from SA Choshen Mishpat Siman 228 Sif 6 that there is a problem of genevas daas in business dealings with a gentile).

What is the reason and source behind what the Shach writes: why is a gift different from selling, that there isn't a problem of genevas daas? As well, is what the Shach writes true also of a Jewish recipient of the gift? (Seemingly it would be if the rule of genevas daas is the same for all people, Jew and Gentile alike.)


texts: Forbidden to immerse, as opposed to doesn't work?

texts:
I was learning Pesachim, and on 17b I saw Tosafos say the following:

  דבתוך הכלי ודאי אסור לטבול מדאורייתא

  It is definitely biblically forbidden to immerse something within a vessel (as opposed to a mikveh)

I was very surprised by this phraseology. I would have said instead that immersing something in a vessel filled with water doesn't work, not that it is forbidden. Why does Tosafos say it is forbidden? Is this just an interesting way of saying it doesn't work? Or it's referring to the fact that it will lead to forbidden things, such as someone spiritually impure eating kodshim or entering the Temple? Or is there a bona fide prohibition. If so, what is it?

I did a search on Otzar HaChochmah using the wording of Tosafos and found many Rishonim use this expression. This enlarges my question.


texts: In regard to a Sotah, does "zchus tola la" also apply to the person she was mezanah with?

texts:
By a Sotah, there's a concept of "zchus tola lah" Mishnah Sotah 3:4

אִם יֶשׁ לָהּ זְכוּת, הָיְתָה תוֹלָה לָהּ. יֵשׁ זְכוּת תּוֹלָה שָׁנָה אַחַת, יֵשׁ זְכוּת תּוֹלָה שְׁתֵּי שָׁנִים, יֵשׁ זְכוּת תּוֹלָה שָׁלשׁ שָׁנִים.
If she has merit, it [the effects described above] would be suspended for her. There is merit that suspends for one year, there is merit that suspends for two years, there is merit that suspends for three years.

Namely that if she had good deeds (ex: like bringing her kids to yeshiva) then she won't immediately die after drinking the "mei Sotah".
Yet, there's also a concept of "whatever happens to her, happens to her boel too"
Mishnah Sotah 5:1

כְּשֵׁם שֶׁהַמַּיִם בּוֹדְקִין אוֹתָהּ, כָּךְ הַמַּיִם בּוֹדְקִין אוֹתוֹ, שֶׁנֶּאֱמַר (במדבר ה) וּבָאוּ, וּבָאוּ.
Just as the water checks her [the woman], so does the water check him [the man], as it says, (Numbers 5:22, 5:27) "and it shall enter," "and it shall enter"

So being as her bo'el gets the same punishment she gets, does he also get this "zchus tola lah" exemption that she gets?


texts: The Kitzur Shulchan Aruch (6:1) tells us, “When one makes a berachah he should have in mind the meaning of the words.” Is there any halachic source (i.e. Kitzur Shulchan Aruch, Shulchan Aruch or Mishnah Berurah) that says when one davens he should know the meaning of the words?


texts:
Who knows two hundred nine?
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:
Forgive me, I don't know any Hebrew, nor am I technical enough to write the actual Hebrew letters in this post.

In Zechariah 1:16 and 8:3 God says (as translated in English) "I am returned to Jerusalem/Zion". The Hebrew word "return" used in both of these verses is pronounced (according to what I have learnt) "shub". However, Zechariah uses different forms of the word in each of the two passages. In 1:16 he uses "sa-bi" (that's how it is pronounced in Strong's Hebrew concordance), which is used many times throughout the Hebrew Scriptures. But in 8:3 he uses "be-ti". This is the only time this form of the word "shub" is used in the Hebrew Scriptures. Both words are translated in English as "returned" and both are forms from the word "shub", according to Strong's Hebrew concordance.

Can anyone tell me the difference between these two forms of the word "shub"? In context, God is speaking through Zechariah, telling the people how He will bless the remnant of the Babylonian captives and bless Jerusalem and Judah after years of punishment and misfortune.


texts: If shaimos are buried in the same grave as a person, where should they be placed?

texts:
I have heard that it has become customary for some people to bury shaimos (holy items such as unusable mezuzah parchments) in a grave together with the coffin as a person is being buried.

I am curious if there are any halachot or other customs / rules regarding where the shamos should be placed. I.e. -

Should they be placed directly on top of the coffin before dirt is shoveled? How about beneath the coffin (i.e. shaimos before the coffin)? Should it be placed on the side of the coffin, also before dirt is shoveled? Any particular side?
Should it be placed after the dirt is shoveled? When? Near the end of shoveling; in the middle; No preference?
Is there any prayer or verse commonly recited upon burying shaimos?


texts: Does Judaism have a default rule about child custody in the case of divorce?

texts:
In many marriages in modern times, a couple will sign a prenuptial agreement that outlines what should happen if they (chas v'shalom) get divorced. Among the things commonly agreed upon in a prenuptial agreement is what should happen with the children in such a case.

If there is no prenuptial agreement, and a divorce is being litigated in a secular court, the judge uses some method to determine who should get custody of the children (I don't know what that method is. I don't think it's important for this question). Is there some kind of method that a beit din would follow in a similar situation to determine how custody of children should be assigned in a Jewish divorce?


texts:
Who knows eighty-eight?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
My unfamiliarity with the history of the Hebrew language has created some confusion for me. I believe that that it was the Masorete editors who had added some of the vowel points and vowel markings which did not exist in the original manuscripts of the Bible.
Did the Masorete editors themselves add this "י" type symbol indicating the possessive pronoun at the end of the word that they felt was indicating my? Please let me also show a couple of examples in the Hebrew Torah to clarify my question. For example in Ezra 7:24:

וּלְכֹ֣ם מְהֽוֹדְעִ֗ין דִּ֣י כָל־כָּֽהֲנַיָּ֣א וְ֠לֵֽוָיֵא זַמָּ֨רַיָּ֤א תָרָֽעַיָּא֙ נְתִ֣ינַיָּ֔א וּפָ֣לְחֵ֔י בֵּ֖ית אֱלָהָ֣א דְנָ֑ה מִנְדָּ֤ה בְלוֹ֙ וַֽהֲלָ֔ךְ לָ֥א שַׁלִּ֖יט לְמִרְמֵ֥א עֲלֵיהֹֽם׃
Also we announce to you, that touching any of the priests and Levites, the singers, porters, Nethinim, or servants of this house of God, it shall not be lawful to impose tribute, impost, or toll, upon them.

Here the  word  ministers (ופלחי – Strong's H6399) has this possessive type symbol indicating the possessive pronoun at the end of the word that indicates my. Also in Leviticus 9:1 the word elders (ולזקני  – Strong's H2205)  has the same possessive pronoun symbol at the end of the word that indicates my.

וַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁמִינִ֔י קָרָ֣א מֹשֶׁ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו וּלְזִקְנֵ֖י יִשְׂרָאֵֽל׃
And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel.

However, as I am studying the Hebrew text, I find many other words that are not indicating a possessive my. Can this "י" possession marking at the end of the words serve a different purpose? Did the Masorete editors themselves add this symbol indicating the possessive pronoun at the end of the word, or this symbol was not present to serve this purpose in the Hebrew language before them?


texts: What do the letters ayin, bet, gimmel stand for between the groom's name and the bride's name on a Jewish, Hebrew wedding invitation?  In the past, I've seen ayin, bet, lamed which I believe stands for "im bechirat libo" or "with the one chosen by his heart"


texts: Why is the making of the ephod expressed in plural?

texts:
The beginning of Tetzaveh in Shemot 28:3, G-d tells Moshe to speak to the "people whom G-d inspired with knowledge of the heart" to make the garments for Aharon and his sons.

In viewing the language used for the different garments, I noticed that only the ephod is expressed in plural "**they**** shall make. All the other garments, the stones, the chains, etc. are expressed in singular.

Didn't the above cited verse say that the "wise men" should make these items? Why wasn't the plural used for all the garments? What was different about the ephod that only for that the Torah used the plural form?


texts: Can you burnish back of tefillin straps?

texts: We bought tefillin for our son, however the back/inner side of the shel yad have many spots where the leather is very abrasive.  Through wearing it the last 7 months most are smooth, but some still remain.  I don't want it to be an unpleasant experience (דרכיה דרכי נועם).  Is there any problem with burnishing (halachic or practical).  e.g. this attachment with a rotary dremel together with this gum tragacanth


texts: Who made a pilgrimage to Jerusalem on the three Regalim?

texts: When the Temple stood in Jerusalem, and "all of Israel" were required to make a pilgrimage on the three regalim, who actually make the pilgrimage? I suppose a single city could not house all the Jews.


texts: Under whose rule was the second Beis Hamikdash destroyed?

texts:
Rashi in Sota (41a) says

  אגריפס המלך. מלך ישראל היה מזרעו של הורדוס והוא שנחרב בהמ"ק בימיו

The Beis Hamikdash was destroyed in the days of Aggripas.

I thought that by the time of the destruction of the Beis Hamikdash there were no more "kings over Judea" rather Israel was directly under the Roman rule?


texts: How do I decide between conflicting opinions?

texts:
Let's say there are two opinions about a halachic matter and different rabbis rule differently according to one or the other.  Let's also say everybody knows that. What should I do, or must I do, or not:

Decide for myself and act accordingly.
Ask my rabbi and do as he says.
Choose a rabbi who is known to rule according to the opinion I favor, ask him and do as he says.
Do whatever most people do in my community.
Do both -- one or the other according to how I feel at the moment.

I would like a precise assessment of each of the five options.


texts: Who authored the three hagahos in Rosh HaShanah?

texts:
In Rosh HaShanah 11b, at the top of the page in the standard Vilna style printings, is a marginal gloss introduced with the word הג״ה. There is another, introduced with the same word, on the right-hand margin of 17b, and one starting with הכי גרסינן at the bottom of 35a. Who is the author of these notes?

From the fact that the Bach comments on the girsa of both the first and the last of these three notes, we can assume that their author lived prior to the 16th century. The first of them makes reference to Rashi, and the second concludes with a reference to "the Rav", but I don't know who that is referring to.


texts: Why some Korbanot male while others are female?

texts: Why do some korbanot need to be brought as male animals, and some as female animals?


texts: Can you eat חמץ שעבר עליו פסח?

texts:
Suppose you have a Jew who does not keep Mitzvos. This person does not sell his Chametz when Pesach comes. He owns that Chametz throughout Pesach. Now, let's say I go to this person's house after Pesach and he offers me food, food that was under his ownership during Pesach. Can I eat that food he offers me?

As always, please cite your sources


texts: When I asked my teacher about why some physical descriptions in the bible or medical practices in the talmud seem impossible/wrong today he told me that the physical nature of the world changed, which he called meshane hateva. As a source he cited a mishna at the end of Sotah which talks about various curses to the physical world after the temple was destroyed. I'd like to know more about this idea. Are there any other, more explicit sources for it? Did things change all at once or gradually? Why do we still abide by certain health-related ideas from the talmud like not mixing fish and meat while not following others like turning a mill to relieve fever? Thank you.


texts: When was the modern manuscript for the Torah agreed upon?

texts:
(This question is also asked here on history.SE for a different perspective.)

Considering that variations have occurred in the Torah's text over time (I think the Gemara may mention events where a few scrolls were found and they averaged out the differences for a new scroll?), and there is a Gemara that says what the middle letter of the Torah is but it's off by a few hundred letters (and that Gemara says we are not expert on the missing and added letters), and when you see a quote of a possuk in the Talmud you often see spelling differences from what the actual Torah has (mainly in terms of the letter vav), and the Septuagent has differences from our text, and the Dead Sea Scrolls has differences from our text, and so on. Now, I know that the Yeminite and Sfardic and Ashkenazic Torahs are remarkably similar, but I do not know at what point they were the same before the differences occurred. So when was the manuscript from which all Jews of the world standardized the Torah? I heard it was sometime around 1000 CE but I can't remember the source.


texts: Can a woman make an eiruv for her minor children?

texts:
The g'mara on Eiruvin 82b explains that a man can make an eiruv for his minor children and Canaanite slaves without their consent, but for adult children, his wife, and Hebrew slaves they must consent.  A wife can "not consent", it says, by making her own eiruv.  (This makes me wonder what could be going on in the household to lead to that, but that's not my question.)

So a woman can make an eiruv for herself at least, and a man can make one for his household, including his minor children.  Can a woman who has no husband make an eiruv for her minor children, or does she need to find a man to do this for her?  I'm asking about her ability to make the eiruv, not about consent.

Is the answer different depending on why she has no husband (widow versus divorced versus unmarried mother)?  If she can't make an eiruv for her children, who can?


texts: Checking house for chometz then deciding to not leave

texts:
If someone will be leaving their home before the time of bedikas chometz they must be "bodek" (check) the home for chometz in the same way they would check on the night of the 14th of Nissan. If a person did this anytime before the time of bedika and then the next day decided that they were going to stay in their house for Pesach, would they need a new bedika on the night of the 14th? Do they need to make a bracha when doing this bedika?

The reason perhaps they don't need at all is because a bedika was already made according to halacha and if they didn't bring any more chometz into their house perhaps then it wouldn't be needed. Or because they will be staying now in the home and should do things according to the way Chazal set it up, however maybe without a bracha since a bedika was technically made.


texts: How did Rambam eliminate "ben gilo" from the halacha?

texts:
The gemara in Elu Metzios (Bava Metzia 30b) says:

  אמר מר (אשר) ילכו - זה ביקור חולים. היינו
  גמילות חסדים! לא נצרכה אלא לבן גילו
  ,דאמר מר בן גילו נוטל אחד מששים בחליו
  ,ואפי' הכי מבעי ליה למיזל לגביה

My chavrusa and I found that interesting because until we read this gemara, we had thought that the drasha on visiting the sick was that you take away 1/60 of the sick person's illness.  Turns out that this is not only a double-edged sword (i.e. the 1/60 illness doesn't just go away, but sticks to the visitor instead!) but also this only applies to someone of the same mazal ("ben gilo") as the choleh!

So we checked out the halacha in the Rambam.  Here's what he has to say (Hilchos Avel 14:6):

  וכל המבקר את החולה, כאילו נטל חלק
  מחולייו, והקל מעליו

Hello?  What happened to "ben gilo"?  Is this Rambam's rationalist way of seeing things, that he summarily changed the pshat from the gemara?  The Shulchan Aruch likewise rules like the Rambam, that this healing effect of bikkur cholim applies to everyone.  And I haven't found anyone (though my research has been far from exhaustive) who disagrees, or mentions a word about "ben gilo" in the halacha!

So how did this concept from the gemara get struck from the record when it came to halacha?


texts: Succah on public property and Mitzvah by Averah

texts:
What are the Halachic implications of a Succah built on a public property? Is it called a Succah Gezulah or the land can't be stolen, etc.?
Similarly, if the Succah poses serious inconveniences to the public (like a Succah on a sidewalk cases people to step down on the road, or the Succa's protruding poles hurt people), can it be called Mitzvah by Everah and invalidate the Succah? To what extent?


texts: Is eating one whole olive considered as eating a kezayit?

texts: Is eating one whole olive considered as a kezayit (for the purposes of a bracha acharona)? Or is the pit, which most people do not eat, not considered - making only the remainder of the olive (which of course is less than a kezayit) count towards the shiur?


texts: Why skip Yikum Purkan and Mi Sheberach on a weekday Yom Tov?

texts:
This is a question specific to Ashkenazim (Nusach Ashkenaz, Nusach Ari, and Nusach Sefard).

On Shabbat, after the Torah Reading and before Mussaf, 3 prayers, (2 Yikkum Purkans and a Mi Sheberach) are recited. On Yom Tov that falls out on a weekday, we are instructed to skip those prayers.

Why skip Yikum Purkan and the Mi Sheberach for the congregation on a holiday that falls out on a weekday?

There doesn't appear to be any Shabbat specific text, so why omit it?