texts: If a person stops doing the bad action or begins to do the right action, why does he still need to do Teshuvah for a חטא (sin)? In other words, why do you need to do Teshuvah if you have stopped the behavior?


texts: Why the reverse order of "Zachor Veshamor" in "Lecha Dodi"?

texts:
The first "stanza" in the Lecha Dodi hymn sung Friday night starts

  שמור וזכור בדיבור אחד

I gather that this expression is a "condensed version" from Mechilta on Yitro (parsha 7)

  זכור ושמור שניהם נאמרו בדיבור אהד

Why does Lecha Dodi have these in reverse order of the Midrash? I would also think that Lecha Dodi would follow the Torah's "chronological" order, i.e., Yitro appears first so Zachor should be mentioned first.


texts: Why does Rambam change the list of items in Keilim 29:2 that combine for tumah and hazayah?

texts:
In the mishnah Keilim 29:2, we see a list of items and an indication of how many can be attached to each other and still be considered joined with regards to tumah and hazayah (sprinkling for cleanliness from tumah).

שָׁלֹשׁ כְּסָתוֹת שֶׁל צֶמֶר, שֵׁשׁ שֶׁל פִּשְׁתָּן, שְׁלֹשָׁה סְדִינִין, שְׁתֵּים עֶשְׂרֵה מִטְפָּחוֹת, שְׁנֵי סוּבְרִיקִין, חָלוּק אֶחָד, טַלִּית אֶחָד, קְלֻבְקָרִין אֶחָד, חִבּוּר לַטֻּמְאָה וְלַהֲזָּיָה. יָתֵר מִכָּאן, חִבּוּר לַטֻּמְאָה, וְאֵין חִבּוּר לַהַזָּיָה. רַבִּי יוֹסֵי אוֹמֵר, אַף לֹא לַטֻּמְאָה:
Three woolen pillow-covers, six linen ones, three sheets, twelve handkerchiefs, two pant-sleeves, one shirt, one cloak, or one winter-cloak, can be regarded as connected in respect of both uncleanness and sprinkling. If they exceed this number they are regarded as connected in respect of uncleanness but not in respect of sprinkling. Rabbi Yose says: not even in respect of uncleanness. [from Sefaria]

However, when Rambam codifies this mishnah in Hilchot Parah 12:10 (12:7 in some versions), he separates the list of items into two, and omits pant-sleeves (סובריקין).

המחבר שלוש כסתות של צמר, ושש של פשתן, או שלושה סדינים, או שתים עשרה מטפחות--הרי אלו חיבור לטומאה ולהזיה; יתר על כן--חיבור לטומאה, ואינן חיבור להזיה.  חלוק אחד, וטלית אחת, וקלובקרין אחד--הרי הן חיבור לטומאה ולהזיה
When a person joins three blankets of wool or six of linen or three sheets or twelve kerchiefs, they are considered as joined with regard both to impurity and sprinkling. Any more than the above quantities are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. One cloak, one garment, and one klubkerin, are considered as joined with regard to impurity and sprinkling, even if they are very long or very wide, no matter how large they are. What is a klubkerin? Two garments are taken. Cotton is placed between them as a lining and then they are sewn together as one and worn as an outer garment for the winter. [translation from Chabad]

Why does Rambam omit pant-sleeves while listing all the others? Why does he split the list into two: the ones listed with numbers greater than one, and those listed with the number "one"?


texts:
The Bavli, Shabas 75 amud 2, quotes from a tosefta as follows:

  If he wrote a single large letter, in whose space there's room to write two, he's exempt [from offering a korban chatas]. If he erased a large letter, in whose space there's room to write two, he's liable. R.  M'nachem b. R. Yose says: And this is one of the stringencies of erasing over writing.

Rashi comments:

  This informs us who the first tana [speaker in this tosefta] is: R.  M'nachem b. R. Yose.

Does Rashi mean he's the actual speaker, or merely that he agrees with the first speaker?

If the former, then (a) how does Rashi know? (b) How can we explain the "R.  M'nachem b. R. Yose says", which sounds as though the first part was not him? And (c) why does Rashi think we need to know he's the speaker?
If the latter, then (a) isn't it obvious that he agrees? What's Rashi telling us that we wouldn't otherwise know? And (b) why does Rashi think we need to know?


texts: Can a father marry off his daughter for nissuin or only arusin?

texts: In the Torah a father is given the right to marry off his daughter before she's an adult. Does this work even for nissuin (the second stage of marriage) or only arusin?


texts: Seven days you shall eat unleavened bread with it

texts:
In Deuteronomy 16:2 it says one has to slaughter the passover sacrifice from the flock AND herd.
Then in verse 3 it says: “You shall not eat anything leavened with it; for seven days you shall eat matzot with it.”

What’s the it, and does this mean one should eat that as well for seven days during chag hamatzot.


texts: Easy method to convert Jewish dates to Gregorian dates?

texts:
Does anyone know of a method to make converting Jewish calendar dates to Gregorian calendar dates easy?

Also, is there a program or website that does this?


texts: I was/am going through financial hardships and I promised Hashem that I will give maaser on any and all income that I receive, because it is a required mitzva. I have been keeping my word. My daughter receives disability  of $733 and as soon as it is put in my bank account, I go straight to the computer to donate $74 to a Jewish cause, mostly to help poor people in Israel. Here is my problem; doing so leaves me in a position where I cannot afford my rent (700) or my bills. Thankfully, buying food is not a problem because I receive assistance for that. I don't want to break a promise to Hashem; Do you have any advice on what I can do?


texts: Why is there no "Vayehi Erev..." for the seventh day?

texts:
After each day of creation, the text reads "Vayehi erev, vayehi boker, yom ____" with (basically) the number of the day listed.

While there was no creative creating on the seventh day, it is set aside as a unit of time with its own identity. Why does the section about the seventh day (Bereishis 2:1-3) not end with the same "Vayehi erev" statement for Yom Ha-Shvi'i (or shabbat).


texts: Reconciling the Rashbam's understanding for leaning left with the anatomy of the throat

texts:
The Gemara (Pesachim 108a) rules:

  פרקדן לא שמיה הסיבה הסיבת ימין לא שמה הסיבה ולא עוד אלא שמא יקדים קנה לוושט ויבא לידי סכנה

  Lying prone is not called leaning. Leaning right is not called leaning. Furthermore, the trachea might come before the esophagus and he will come to a danger.

Rashbam ad. loc. first proposes that the issue of danger is when one is lying prone, but he then proposes a second understanding (followed l'halacha by the Mishnah Berurah 472:10 with a practical difference for lefties at the Seder) in which this last line refers to the second clause, regarding leaning right:

  דושט הוי על (דרך) ימין ונפתח הכובע שעל פי הקנה מאיליו כשהוא מטה כלפי ימין ואם יכנס בו המאכל הרי סכנה שאין אוכלין ומשקין נכנסין אלא דרך הושט

  The esophagus is to the right, and when one leans to the right the epiglottis will open from the windpipe. If food enters [the windpipe], there will be a danger, for food and drink only pass through the esophagus.

How can Rashbam say that the trachea is to the left and the esophagus to the right, when the trachea is to the front, and the esophagus is to the back? Wikipedia has a nice diagram, but you can tell for yourself by pressing gently on the front of your throat: the hard rings you'll feel are the outer lining of your trachea.

How can Rashbam posit that this line refers specifically to leaning to the right, when it contradicts very obvious anatomical facts?


texts: Why isn't wearing two belts a problem with protecting clothing?

texts:
As per Shulchan Aruch OC 301:13, one is not allowed to wear/carry a garment whose sole purpose is to protect other clothing that he is wearing ("אצולי טינוף"), though if those also protect the wearer then it's allowed.

Ramma (301:36) writes that one shouldn't wear two belts, one on top of the other, because if one only needs a single belt, the other belt is a "משאוי," a burden, and cannot be worn on Shabbos.

Mishna Berura writes (301:134) that women who wear a belt over a too-long robe, and then hike up the belt and put on another belt so as to prevent the robe from dragging on the ground does not constitute a problem of two belts even according to those opinions who generally forbid two belts, because both belts have a purpose: one to hold the robe closed, and the other to prevent the robe from getting dirty, and therefore neither belt is a משאוי.

  כתבו האחרונים דמה שנוהגות קצת נשים לחגור בחגורה, ועוד חוגרים בחגורה על
  הבגד הרחב מלמטה, ועל ידי כך הבגד הגבה בגד הרחב מן הארץ, ועושין כן
  שלא יתלכלך הבגד בעת שיש טיט ורפש, גם כן שרי, כיון שצרך הוא לכך

Why isn't the belt that holds the robe up, preventing the robe from getting dirty, forbidden as "אצולי טינוף" like the items listed in SA 301:13?


texts: Why is omitting the nighttime Shema called an "aveirah" and not a "bittul aseh?" (Berachos 2a)

texts:
The mishnah on Berachos 2a teaches us that according to Chachamim one can say Krias Shema until chatzos ("midnight").
The mishnah proceeds to tell us that anytime Chachamim say a mitzvah can be performed until chatzos, in actuality the mitzvah can really be performed until dawn.

For example: burning the fats and the limbs, and korbanos that are to be eaten over the course of 1 day...technically are really allowed be performed until dawn.

The mishnah concludes by asking: if that's the case, then why did Chachamim say chatzos?

"כדי להרחיק את האדם מן העבירה"
"In order to distance a person from an aveirah"

Question:
I understand calling "delaying the burning of the fats and limbs" an aveirah (see Rashi), as well as calling "eating a korban when it shouldn't be" an aveirah (see Bartenura).
Why is omitting Krias Shema grouped with these two as an aveirah? Shouldn't it be considered more of a bittul aseh?


texts:
Something that has puzzled me for decades, and I'm reminded of it during holidays and rosh hodesh-shabbat:
Why (except for the first line) is the beginning rubric for the mussaf's "sanctification of the day" for holidays and rosh hodesh-shabbat identical?


texts: Is davening/learning in a prison cell allowed?

texts:
In most prison/custody cells in the UK, and likely elsewhere in the world, there is no seperation between the living/sleeping area and the toilet. Is a person allowed to daven or learn Torah in such a place?
In custody cells, the toilet itself has no partitions or surrounding walls. It is literally a toilet, with no seat or cover, attached to the wall.


texts: Apparent wrong arrangement of war instructions in Devarim 20:1-9

texts:
While reviewing the instructions that the Cohen tells people prior to going to war, as shown in Devarim 20:1-9, there seems to be an incorrect order of statements. In particular:

Verse 3 - The Cohen makes a general statement that no one should fear the enemy.
In verses 5-7 the judges list 3 groups of people that are exempt from fighting
In verse 8, the judges exempt anyone who is still fearful

Question - What is the purpose of the overall proclamation of not fearing the enemy if you won't be in the army, anyway?

I'm inferring that the purpose of the initial proclamation in verse 3 is not for the general people but for the army since it says in verse 1, already, not to fear them. That seems to be addressed to everyone, overall. Verse 2 says, "When you approach the war" - that seems to be the army, as they will be the ones who will fight. Additionally, at the end of citing what the judges say, in verse 9, it says that they appoint leaders of the army.

For me, logically, the declaration of not having fear should be placed just before verse 8. I.e., first he exempts the first 3 groups (just engaged, new house, new field purchase). Then, of those left, he says, "Don't fear because G-d is fighting with you. Finally, after that, he should say (Even though you have just been told not to fear,) if you are still fearful, you are exempt.


texts:
I've been reading about redeeming maaser sheni and I've noticed people mentioning redeeming maaser on a coin of value significantly less than the value of the maaser:

"For example, a cRc company which purchased 30,000 pounds of Israeli watermelon seeds had 2,700 pounds of ma’aser sheini seeds, which is worth tens of thousands of perutos. They were able to transfer that kedushah onto an American nickel or dime and had no need for a perutah chamurah." (http://www.crcweb.org/Sappirim/Sappirim%2025%20%28Jul%202012%29.pdf)

"A coin is designated for the redemption of Maaser Sheini. This coin must be worth at least a shoveh pruta. At the time of writing, a nickel is sufficient." [There is no mention of a maximum amount to put on the coin, nor of higher value coins being needed for more maaser.] (How can one eat non-certified kosher Israeli produce?)

And yet there is also mention of "filling up" coins used to redeem maaser: "Once the coin has some ma’aser sheini on it additional kedushah can be added up to the full value of the coin."(http://www.crcweb.org/Sappirim/Sappirim%2025%20%28Jul%202012%29.pdf)

So my question is: does the value of the coin used to redeem maaser sheni have to correlate with the value of the maaser, and if so how? And if not, why?


texts: What is the significance of 770 for Chaba"d?

texts:
Wikipedia explains the significance of the number 770 for Chaba"d. What isn't clear is if the rebbe made this comment after the purchase of the home or if Agudat Anshei Chaba"d specifically sought (or tried to, and Hashem helped it happen) this address or some other address with 7's in them.

I know this concept may sound odd esp. when seeking a home in NYC. However, I gather that in 1940, Crown Heights probably had more available housing choices than they do, now, so there's a possibility that, say 777 Eastern Parkway may have been available.


texts:
There are lots of Shulchan Aruch e-book applications for various different smart phones, but each is tied to the a particular smartphone platform.

Does anybody know where I can find a copy of the complete Shulchan Aruch (by R' Yosef Karo and the REMA) in UTF-8 text format? (Or in XML format with the text in UTF-8, and the XML to denote different sections of the text.)

(I am not looking for the Ba'al HaTanya's Shulchan Aruch.)


texts:
I was once at a wedding and it came time for Sheva Brochos.

A person was asked to say one of them, say "Sos tosis..." but inadvertently said "Samech t'samech..."

Since there is an order to the Sheva Brochos, what does one do? Can one go back and say the skipped brocha or must one just continue leaving only six to be said?


texts:
In I Kings 3:4, Shlomo goes to Gibeon to make a korban at the great bima. Rashi says that this great bima is the copper altar from the mishkan.

In verse 15, Shlomo is in Jerusalem and in the same sentence offers burnt offerings and peace offerings before the Ark.

Why are the ark and altar not in the same place?


texts: Can you use a not kosher knife sharpening stone/wheel

texts:
I learned the the sharpening stone kashers the knife

But are there any sources regarding the use of a sharpening stone/wheel that was used for non kosher knifes (possibly used even when dirty knives) for sharpening kosher knives?

Can use the same sharpening wheel to sharpen meat and milk knives?


texts: What do Sephardic sources have to say about women wearing t'filin?

texts:
This answer to another question about women and talit/t'filin says (about t'filin):

  Because of the Rema is the foremost Ashkenazic authority of halakha, the great modern Askenazic poskim (R. Moshe Feinstein-Igrot Moshe IV OC #9, Chafetz Chaim-Mishnah Berura OC 38:3, Arukh HaShulchan-OC:38) have similarly ruled against it. Sephardic opinions and other poskim who have explicitly allowed it deserves its own question.

I'll bite.  What do Sephardic sources have to say on this?  (A) I'm curious, and (B) it might provide one tiny nugget of information for this question.


texts:
Yaakov Shwekey composed a song called Bederech Hamelech.

Here are the lyrics:

ומבלעדיך אין לנו מלך
אין לנו מלך גואל ומושיע
ומבלעדיך אין לנו מלך

אין לנו מלך גואל ומושיע

ומבלעדיך אין לנו מלך
אין לנו מלך גואל ומושיע
ומבלעדיך אין לנו מלך
אין לנו מלך גואל ומושיע

אלא אתה, אלא אתה, אלא אתה אלא אתה, אלא אתה

בדרך המלך, בדרך המלך נלך בדרך המלך נלך לעולם ועד
בדרך המלך, בדרך המלך נלך בדרך המלך נלך לעולם ועד

Does anyone know where these words come from?


texts: Are בישול on Shabbos and בישול of Meat and milk the same?

texts: Are the qualifications for being called בישול (cooking) the same for Shabbos (e.g., frying is a question in Halacha if it is recognized as Cooking to say אין בישול אחר בישול - there is no such thing as cooking after choking) as they are for being responsible for Cooking meat and milk together, or are they different? Please illustrate with an example.


texts: Baldness as a disqualification for Kohanim

texts:
Is it true that most authorities say that baldness and left handedness disqualify a man for Kehunah? Does the same apply for Birchas Kohanim?

And why?


texts: Can you benefit from items bought on shabbat?

texts: Say someone purchased clothing on shabbat--knowing that it was a violation--can that clothing be worn?


texts: How do references to eternity in Torah square with the finite life of the sun?

texts:
How is one to read אות היא לעולם, נר תמיד and שומר ישראל לעד knowing that the sun will not endure?
Torah is written in human language. Is "for ever" confined to human measures, and in fact then, because of the sun, finite?
One can say that these references to infinite time are irruptions into human orders of what is genuinely beyond. So does knowledge of the time-bound existence of our star make no difference to reception of the texts of tradition? Or more fancifully, is it a call to space travel?


texts: Is a woman believed to say she had an affair

texts: if a married woman claims to have committed adultery, but there is no other corroborating evidence (witnesses) is she believed by beit din such that the husband is now forbidden to sleep with her?


texts: What is the Chidush that Parashat Hamelech is read off the Torah scroll in Hebrew?

texts:
ואלו נאמרין בלשון הקודש: מקרא ביכורים, וחליצה, ... ברכת כהנים,... ופרשת המלך... (Sotah 32a)
these are recited only in the sacred tongue, Hebrew: Bikkurim and Chalitzah and the blessings and curses that were spoken on Mount Gerizim and Mount Ebal; the Priestly Benediction; and the blessing on the Torah recited by the High Priest on Yom Kippur; and the portion of the Torah read by the king at Hakhel; and the portion recited during the ritual of a heifer whose neck is broken, and the speech of a priest who is anointed for war.

While all others are not recited from the Torah scroll, or completely by heart, the king's reading of the Torah portion on Hakhel is specifically from a Kosher Torah scroll (Rambam Hagiga 3.4):

וְחַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן וּסְגָן לְכֹהֵן גָּדוֹל וְכֹהֵן גָּדוֹל לַמֶּלֶךְ כְּדֵי לְהַדְּרוֹ בְּרֹב בְּנֵי אָדָם. וְהַמֶּלֶךְ מְקַבְּלוֹ כְּשֶׁהוּא עוֹמֵד וְאִם רָצָה יֵשֵׁב וּפוֹתֵחַ וְרוֹאֶה וּמְבָרֵךְ כְּדֶרֶךְ שֶׁמְּבָרֵךְ כָּל קוֹרֵא בַּתּוֹרָה בְּבֵית הַכְּנֶסֶת.
The ḥazzan of the synagogue would take a Sefer Torah and hand it to the head of the synagogue, and the head of the synagogue would hand it to the deputy high priest, and the deputy high priest to the high priest, and the high priest to the king, to honor him by the service of many persons. The king would receive it standing or sitting, as he pleased. He would open it and look in it, reciting the blessing used by anyone who reads the Torah in the synagogue...

I suppose reading the Parasha means reading off the scroll word by word, not a translation or interpretation, and this is surely in Hebrew. Rambam further says that the reading makes Yotzeh even those unfamiliar with Hebrew (similar to Meggilah).
Why the Mishnah specifies that the reading should be only in Hebrew?


texts:
A non-Jewish co-worker who was invited to a Jewish funeral asked me how long they typically are.

I told her that, thank God, I hadn't been to many, but my understanding is that they probably vary a great deal, depending on what the family wants to do.

I expect that my answer was correct but not very helpful to someone who was trying to determine how the funeral would fit into her schedule. Do you have a better response to this question? Any clues that could help someone guess ahead of time how long the funeral will be?


texts:
There is a good deal of controversy about reciting Hallel on days not ordained by ancient tradition.  But there are at least some opinions that Hallel should be recited to commemorate dates of national salvation.

Considering that the Holocaust resulted in the deaths of 6 million Jews, predominantly Ashkenazim, but many Sepharadim as well, why don't we mark the Nazis' unconditional surrender on 25 Iyar, the Hebrew date of 8 May 1945, the effective date of Nazi surrender by reciting Hallel?


texts: Why not two days of Rosh Hodesh, as we have two days of yontif?

texts:
The reason for two days of yontif (outside Israel) is based on uncertainty about the date due to distance from Jerusalem and time needed to travel to convey the news of when the month started. The reason we have two-day Rosh Hodesh is explained here.

What puzzles me is why we do not have two days of Rosh Hodesh for the same reason as we have two days of yontif. Why doesn't the reasoning for two-day yontifs apply to Rosh Hodesh (yielding a two-day Rosh Hodesh every month)?


texts:
Over Shabbos, the Shalosh Seudos discussion turned to the Monty Hall problem, which confused a lot of people [and which (#Humblebrag) I was able to clear up for them in under 30 seconds ;)].

Then, because I saw they were having such a good time with that thought, I brought up Schrödinger's cat. This isn't really a puzzle, but rather a mashal for an idea in quantum physics.

The basic idea of Schrödinger's cat is that you put a cat in a box, along with a Geiger counter connected to a source of radiation, with a machine that will release poison that will kill the cat should the device detect radioactivity. What they claim is that until you open the box and see what happened, the cat is both alive and dead until observed (see here, here and here). [and this threw my friends for a real loop ;)]

This got me thinking: what would happen if someone's son (only child) found their way into a Schrödinger's cat box, and his father died while he was in there? Would his wife have to do yibbum/chalitza?
What if the father was the one in the box, and the son died while he was in there, and after that the box was opened and the father is found dead in the box -- is there yibbum?

Please note: unless you can tell me otherwise (with a source!) that this is a regular safek, for argument's sake let's assume that it's not; and that there is such a thing as alive and dead until observed.


texts: Opening Words of the Shemona Esrei in Mussaf and Mincha

texts:
At the beginning of the Shemona Esrei for both Shacharit and Maariv, one recites the words "אדני שפתי תפתח ופי יגיד תהלתיך". At the beginning of the Shemona Esrei for both Mussaf and Mincha, however, one precedes those words with, "כי שם ה' אקרא הבו גודל לאלקינו".

Why is it specifically by Mussaf and Mincha that those words are added?


texts: From where/Why do you get more reward for doing a obligated mitzvah than a non obligated mitzvah?

texts: Ive heard (not sure where)that you get more reward for doing a obligated mitzvah than a non obligated mitzvah. Where is this brought down, and whats the reason for this?


texts: If the majority of organic and/or free range eggs contain blood spots, why are they certified kosher?

texts:
Variables that are known of the organic and/or free range:

I don't believe the eggs with blood are just protein spots even though brown eggs through observation usually do contain more protein spots than the white egg variety.
While the majority of organic and/or free range are brown and are harder to candle;
That alone does not explain why a majority should have blood in them.
These eggs typically have a deep red/black red that are in the yolk. Sometimes in other areas (if I am recalling correctly)

According to this source:
http://www.torah.org/advanced/weekly-halacha/5761/kedoshim.html

  The majority of eggs, however, do not contain blood. Accordingly, one is not required to inspect an egg to see if there is blood in it, since we can assume that this egg is like the majority of eggs, which are blood-free(3).

As variable 3 above, whenever I have bought kosher certified organic or free range eggs almost every single egg had a blood spot (pretty sure they were always A grade). I called up the OU last year and they said it was because the hen is still kosher.

http://www.kashrut.com/articles/eggs/

  In the times of the Gemorah,3 blood appeared in eggs because of two reasons: 1. The egg had been fertilized and a chicken embryo was being produced. 2. An irregularity in the hen causes a small amount of blood to be deposited in the egg.
  In the United States, the government requires that Grade A and Grade AA eggs be checked for blood spots, through a procedure called candling. During the candling, the eggs are held before a light in a dark room allowing any blood spots to be easily detected. Accordingly, the chance of finding a blood spot is rare.4

According to the quote there should be an irregularity in the hen which causes the blood.
But if that is indeed so why is it usually found in the organic and/or free range egg variety?

I think OU is a wonderful organization but still I'm not satisfied with the answer I got in this situation. I still stay away from organic or free range eggs because it's just wasting money when I have to throw most out.

I believe they want the ultimate burden of checking to fall to the consumer still. As that was the impression I got when I called the OU(although I could be mistaken). But if the majority have blood what is the point of certifying them when the consumer usually has to discard the majority of eggs or for Jews less educated in Halacha "sin" by eating them?

To clarify what I am asking:

Why do the majority of organic and/or free range eggs contain blood? Is it from an irregularity in the bird or dare I say fertilization?
If all the above is true why are these eggs still certified Kosher?

To say because the hen is kosher seems like a cop out.

P.S. I should probably mention it's probably not just OU. I would guess it may be any kosher certified egg in this situation, although I only recall just buying OU certified eggs.


texts: What's the best way to learn how to lead mincha?

texts:
There are times where there's no one that's able to lead it, and it would be nice to be able to do so myself, but I'm not fluent in Hebrew but can read it slowly. What's the best way to practice for someone at my level?

Edit: a typical idea would probably be to practice over and over again. Not so much pronunciation but rather being able to read more quickly.


texts: Root of word צְלוֹתְהוֹן?

texts:
Looking at the Kaddish Shalem focusing on the words תִּתְקַבֵּל צְלוֹתְהוֹן, what is the etymology of the word tzelot-hon? Is this construct even hebrew? I found the root צְלָא meaning "pray" with explanation:
"Aramaic, probably corresponding to צָלַע [tsala` ] in the sense of bowing".
Come to think of it, there is a lot of construct in this prayer that doesn't coincide with biblical hebrew. Is the entire prayer in Aramaic? Is there any commentary on these obscure words?


texts:
The Gemara in the first chapter of Sanhedrin discusses the concept of Din ("justice") and Pshara ("compromise").

How Din works is simple. Look up Choshen Mishpat and apply the rules. But how is Peshara done?

For example, A claims $100 from B. B said "Never happened". No witnesses.

In "Din", it would be a Shevuas Heses and that's it. What would be the Peshara?


texts: Why is the final Heh in Ha'Shem's name different in K'thav Chabad/Alter-Rebbe?

texts:
Now I'm no Sofer by any means, although I do have a strong interest in the different Hebrew calligraphic traditions. All of which I find extremely beautiful in their own way.
While studying the style of K'thav Chabad, I couldn't help but notice that the Heh after Waw in the Tetragrammaton always slightly differs in appearance to the one preceding it.
If there are any Soferim (or just knowledgeable folk) who could enlighten as to why this is, I would be most grateful.


texts:
Rashi says that Moshe Rabbeinu did not literally judge the people from morning to evening. The verse that says so means that judging true judgments for one hour is considered like learning Torah all day long.

  מן הבקר עד ערב. אֶפְשָׁר לוֹמַר כֵּן? אֶלָּא כָּל דַּיָּן שֶׁדָּן דִּין אֱמֶת לַאֲמִתּוֹ אֲפִלּוּ שָׁעָה אַחַת, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עוֹסֵק בַּתּוֹרָה כָּל הַיּוֹם וּכְאִלּוּ נַעֲשֶׂה שֻׁתָּף לְהַקָּבָּ"ה בְּמַעֲשֵׂה בְרֵאשִׁית, שֶׁנֶּאֱמַר בּוֹ וַיְהִי עֶרֶב וְגוֹ'
  (שבת י)

So if Moshe did not judge all day, why did Yisro say he will get worn down, and Hashem seemingly agreed to this?


texts:
From the answers I received to this question, the reason we still say some sections of davening (prayer) in Aramaic seems to be that it is historically a Jewish language, and using it unifies all Jews.
Assuming this is true, would it be acceptable for one to say the Aramaic sections of davening in Hebrew, also a historically Jewish language, if he understands Hebrew better?
EDIT: If you can answer this question specifically for בריך שמה, that would be best.


texts: How could Avimelech not know that Yitzchak didn't have a sister?

texts:
Breishis 26:6 says :

  And Isaac dwelt in Gerar.
  And the men of the place asked about his wife, and he said, "She is my sister," because he was afraid to say, "[She is] my wife," [because he said,] "Lest the men of the place kill me because of Rebecca, for she is of comely appearance."

But at that point Avraham and his family were well known in that area. In fact, we know that many important men of that generation, including Avimelech, came to Avraham's weaning party for Yitzchak. It seems like the identities of Yitzchak's immediate family would be common knowledge. Wouldn't  the local people know that Yitzchak didn't have a sister?


texts:
One is obligated to wash one's hands after a meal due to danger of "sodom salt" which is said to cause blindness.

  R. Judah the son of R. Hiyya said: Why did [the Rabbis] say that
  it was a bounden duty to wash the  hands  after  the  meal?  Because  of  a  certain salt  of  Sodom  which  makes  the  eyes  blind. Said Abaye.  One  grain  of  this  is  found  in  a  kor  of  ordinary  salt.

Chullin 105. The question is, what exactly is sodom salt that differentiates it from regular salt, yet is somehow mixed in with it? I found a chabad source which indicates that it refers to caustic chemicals found in natural salt, but it is unsourced and counter intuitive given the premium of natural salts and the apparent lack of danger in the widely used dead sea salts.


texts:
In all of Balaam's blessings, nearly every phrase is repeated in similar wording. For example:

Arise, Balak, and hear - listen closely to me, son of Zippor.
God is not a man that He should lie - nor is He a mortal that He should relent.
Would He say and not do - speak and not fulfill?
I have received [an instruction] to bless - and bless, I cannot retract it.
He does not look at evil in Jacob - and has seen no perversity in Israel
the Lord, his God, is with him - and he has the King's friendship.

(Bamidbar 22:18-21, translation: Chabad.org)
While repetition is fairly common in Biblical poetry, the pattern here of nearly perfect pairs is unusual. Is there an explanation of this?


texts: What is the connection between Shabat and being set free from slavery of Mitzrayim?

texts:
In Shemot 20:10 it is said the Shabat is important because HaShem creation caused 6 days and HaShem rested on the seventh. That one seems logical, because of this we also work 6 days and then keep the Shabat.

But in Devarim 5:14 it says that the Shabat is important because HaShem set us free from slavery.

But what is the connection between the Shabat and being took out or freed from the slavery of Mitzrayim? How is being set free be the reason for keeping the Shabat?


texts: I am new here. Infact I got an account here to genuinely find an answer, how could all this be true right at the very beginning? Pardon my mistakes because I am not jewish. Apologies in advance if I don't address GOD or other important figures with right reverence. If we go back few years, we know for a fact, from the WW2 records and other historical record about certain ruthless dictator committing crimes against Jews. We know such a person existed. On a brighter side, King David, we have his tomb till this day so we know he existed. But if we go several centuries back, things get blurry. How do we know that the red sea was parted and Israelites walked through it, or, the sun was delayed from setting so the battle could go on and the Israelites could win, or when Moses put his staff down, it turned into a snake. That is absolutely not possible at all. Earth is round. I can imagine localized flooding in a low lying region such as New Orleans, but Noah was in the Middle east. Looking at the earth from the space station and imagining forty days of rain and flood waters rising will cause the ocean to over flow. It cannot rain every where at the same time. Flood was probably localized perhaps and human race on eastern hemisphere was not destroyed perhaps?  There are several things which are absolutely impossible. The donkey talking to Balaam/Balaak. Or Prophet Lots wife turning into a pillar of salt. Or the pillar of cloud and fire. I know the easy answer is "GOD". But then, if He broke the laws of physics/nature back then, why is He silent know. Leads me to wonder if all this is really true? Sorry I don't mean to offend any one. Its easy to believe all these people did exist, but certain hyperbolic things never ever happened


texts:
What heterim are there for people to go on non-essential trips that will inevitably result in breaches of shemiras einayim and machshava. I heard on a recent Headlines podcast that Reb Moshe Feinstein said that one shouldn't just go on a walk along the boardwalk at a beach.

What are the gedarim - how far does one take this. Would one be able to go visit a museum in the city as a recreational outlet?

Does halacha take into account how predisposed one is to having mikreh layla - i.e. if it is very common does this mean one should avoid going out unless strictly necessary?


texts: In every community I have been in there is a custom to sing Lecha Dodi, sometimes along with yedid nefesh or shir hashirim, during kabbalat shabbat. Are there any communities which do not sing lecha dodi but something else instead? Before the song was composed was there a tradition of singing a song during kabbalat shabbat or did they simply go from kabbalat shabbat directly into maariv?


texts: For someone who, for whatever reason, will not participate in selichot, are there any alternatives (things to say, acts to do etc.) suggested to properly prepare for the high holidays?


texts: Why does Chabad not do Kiddush before Davening?

texts:
The custom in Chabad is to eat Mezonos before Davening (to enable one to daven later and meditate on Hashem).

The only reason we don't do kiddush before davening is because "the time didn't come yet" - one can't do Kiddush without a meal and one can't eat a meal before davening.

Yet, since one already eats Mezonos, one can do kiddush and eat Mezonos. Why isn't it done?


texts: Who was Hagar's (Avraham's maid/wife) grandfather? I know there is a source somewhere for this but I am baffled as to where.


texts: What route did Bnei Yisrael take through the Midbar? Seeking sources

texts:
The question of which route the Israelites took from Egypt to the Holy Land has been asked for centuries and discussed by pseudo-historians and pop-sci documentarians in the History Channel age, and it may be unanswerable in absolute terms.

But what do traditional Jewish sources say, if anything, on the subject?

NOTE: AS INDICATED ABOVE, I'M WELL AWARE THAT AN ABSOLUTE ANSWER IS PROBABLY IMPOSSIBLE. I AM INTERESTED IN WHATEVER HAS BEEN SAID ABOUT IT, EVEN IF IT IS CONTRADICTORY.


texts: Does ever min hachai transfer to utensils?

texts:
When meaty/dairy/treif food is cooked in a pot, the taste (ta'am) of the food is transferred to the pot. When the pot is reused for other food, that food becomes meaty/dairy/treif as well. Likewise, food residue on an uncleaned knife can affect other food cut with the same knife.

Does this apply to ever min hachai?

Meat from a live animal is cooked in a pot, and that pot is reused for other food. Is that food forbidden to non-Jews? If a Jew eats it, is he liable for ever min hachai specifically or only for eating treif in general?

Does it depend on the specific type of transfer (absorption of taste, residue on a knife, etc.)?

On the one hand, I'd expect that if a pot can absorb the taste of meat or non-kosher meat, it can absorb the taste of ever min hachai in the same way. On the other hand, I've never heard of such a restriction, and Noahides don't seem to worry about it in practice.


texts: Why doesn't Rosh HaShanah precede Yoma in Daf Yomi?

texts:
In two sets of Sha"S Bavli that I own, and logically, Rosh HaShanah precedes Yoma. But it doesn't in the Daf Yomi cycle. Why not?

My first thought was that, perhaps, my sets deviate from the traditional order. So I checked, and sure enough, in two sets of Mishayoth that I own, the order is the same as the Daf Yomi.

But then I checked a set of Sha"S Yerushalmi, and, although it's close to the Mishnah's order, it's not identical (Beitzah and Rosh HaShanah are out of the Mishnah's order, yet Rosh HaShanah does not precede Yoma).

So it seems that Daf Yomi follows the order of the Mishnah even though neither Sha"S Bavli, nor Yerushalmi, follows that order.

So again, my question: Why?


texts:
In the brochos before the Shema we have the in הַמֵּאִיר לָאָרֶץ the phrase  וּבְטוּבו מְחַדֵּשׁ בְּכָל יום תָּמִיד מַעֲשֵׂה בְרֵאשִׁית with the word וּבְטוּבו the first word in that phrase. We then go a bit further on before Ahavah Rabbah, Lakel Boruch towards the end of the bracha we say this familiar phrase as well הַמְחַדֵּשׁ בְּטוּבו בְּכָל יום תָּמִיד מַעֲשה בְרֵאשִׁית but the order of מְחַדֵּשׁ and בְּטוּבו are switched.
Is there a reason why there are switched?


texts: Does מין mean Christian, and if so what are the implications?

texts:
From what I have read there seems to be ample evidence that the term מין, as used in several places in the talmud, refers to Christians. I would like to know if there are any authorities who cite this definition l'halacha and what the implications might be. For example if a person has a relative who converts to Christianity (חס ושלום) upon the death of that relative must that person not  mourn, but assume festive garments and rejoice (Yoreh De'ah, 345)?

Please note I realize that the term מין can and perhaps does apply to other categories of people as well.


texts: Do any Chasidim still accept Shabbos according to Rabbeinu Tam zman?

texts:
Apparently there is a story that Rav Moshe Feinstein asked the Satmar Rebbe to not have his followers begin shabbos with zman Rabbeinu Tam. Is there still a minhag amongst chasidim to take on shabbos according to Rabbeinu Tam anywhere?

This is somewhat similar to Can one follow Rabbeinu Tam time for beginning Shabbos?

but here it is not about practical halacha for the 'hamon am', but specifically geared towards Chasidim and current practices.


texts: What variations are there in the Jewish canon?

texts:
Most Jewish communities have the 24 books of the Tanakh as canon, but the Ethiopian Jewish canon varies somewhat, including, e.g., the Book of Judith and the Book of Jubilees.
Are there any other Jewish communities that traditionally either do not have the whole Tanakh in their canon or have additional books in their canon?


texts:
I don't really understand the process for establishing what "the halacha" is in a particular case. I know that there are rules in the talmud to decide whom the halacha follows when there are particular parties involved, but I don't know all the rules and I don't see how they work in every case.

In masechet brachot, 30a, there is the following mishna (about whether one has to daven mussaf on his own) " ר' אלעזר בן עזריה אומר אין תפלת המוספין אלא בחבר עיר וחכ"א בחבר עיר ושלא בחבר עיר ר' יהודה אומר משמו כל מקום שיש שם חבר עיר יחיד פטור מתפלת המוספין"

Two opinions are given, the Chachamim and R. Elazar Ben Azaryah. The gemara points out that there are actually 2 versions of R. Elazar Ben Azaryah's statement, one filtered through R. Yehudah.

The section continues with "א"ר הונא בר חיננא אמר ר' חייא בר רב הלכה כר' יהודה " that the halacha accords with R. Yehudah's version of the statement and corroborates the ruling (through R. Chiya and Shmuel) The gemara continues to cite R. Yannai who, disagreeing with that ruling, practiced like the Chachamim, before returning to give another example of an Amora who ruled in the same way as R. Huna et al.

This seems fine except for one thing -- the halacha seems to follow the Chachamim (and R. Yannai). The little letter chaf next to that opinion in the mishna (5 lines from the bottom) indicates that the halacha (as published in the S"A, O"C 286:2) and our normative established practice is not at all what R. Elazar Ben Azaryah said, with or without the framing of R. Yehudah.

I don't know the rule that would allow the singular voice of R. Yehuda to hold sway over the Chachamim, but I'm more curious about how later authorities can decide that the halacha doesn't go along with what the plurality quoted in the gemara explicitly said the halacha is (and that position, while challenged, is never refuted). What is the value of quoting "R. X says halacha k..." if it isn't establishing that the rule follows that position? When there are multiple opinions cited in the gemara and a plurality of voices seem to support one view, how does a rule get codified in accordance with another view?

Any insight would be appreciated.


texts: What are the differences between Teimani and Ashkenazi/Sefardi sifrei torah?

texts:
I have heard that there is a small number of textual differences between Teimani torah scrolls and Ashkenazi/Sefardi ones.  What are these differences?  If I encounter a manuscript of unknown origin and want to know if it's Teimani or Ashkenazi/Sefardi, where are the places I should check?

This question arose from an apparently-erased vav in this manuscript that DoubleAA pointed out  -- ויהיו (page 7v top of the third column).


texts: Are there halachos on how to give a hesped (eulogy)?

texts:
Are there any halachos pertaining to how one should or should not give a hesped?

If so, what are they?

If not, are there general guidelines based on what the goal of a hesped is?


texts: After the Philistines caught Shimshon, is it true they used to bring their wives to him for sex?

texts:
And the Philistines seized him, and gouged out his eyes. And they brought him down to Gaza, and bound him with copper chains, and he did grind in the prison house.

    כאוַיֹּאחֲזוּהוּ פְלִשְׁתִּים וַיְנַקְּרוּ אֶת עֵינָיו וַיּוֹרִידוּ אוֹתוֹ עַזָּתָה וַיַּאַסְרוּהוּ בַּנְחֻשְׁתַּיִם וַיְהִי טוֹחֵן בְּבֵית הָאֲסוּרִים (כתיב הָאֲסיּרִים) :

I apologize if the title is incorrect


texts: What is the problem with non kosher rennet

texts: Before I begin my question I need to explain specifically what and how rennet is made. Rennet  are enzymes scraped from the stomach of an animal, and is used to help give cheese it's texture. So my first assumption was "it's assur because of basar vchalav and non kosher if it's not from a kosher animal." However when I looked at the specifics my mind was thinking otherwise. I found that it can't be basar vchalav or non kosher because it's not an ochel by itself. And it's only used as an additive for texture and not flavoring. That being said, is there a problem eating non kosher-certified cheese other than gevinas akum? If not, what prevents us from using animal rennet in kosher cheese?


texts:
Recently, the OU decided to certify quinoa for Pesach. Formerly, the OU held by the view of Rav Yisroel Belsky that quinoa is kitniyot, or at least that Rav Belsky's view created sufficient doubt to justify being machmir.

This question is not specifically about quinoa, but about the general phenomenon of disagreements between poskim. In general, if someone asks a shailah from a rav and receives an answer, they should hold by the teshuva they receive and should not ask again from another rav (unless they disclose the previous ruling). Moreover, if someone has adopted a chumra they may require hatarat nedarim in order to give it up [Kitzur Shulchan Aruch 67:7].

So, using quinoa as a case study, in which of the following settings is a person (a) bound to the stricter opinion (b) bound to the stricter opinion, but with the possibility of doing hatarat nedarim to switch to the lenient opinion (c) able to switch to the lenient opinion without any problems?

A person asked a shailah from Rav Belsky and was told that quinoa is kitniyot.
A person asked a shailah from their rav and was told, "We hold in accordance with Rav Belsky that quinoa is kitniyot."
A person is a member of a community that declared, "We hold in accordance with Rav Belsky that quinoa is kitniyot."
A person declared, "I hold like the OU that quinoa is kitniyot."
A person declared, "I hold like the OU that there is a doubt as to whether quinoa is kitniyot."


texts: I will admit that my searches in this area have been somewhat cursory, but is there a resource (something like YUTorah.org) for anglophone shiurim on safrut? Most of the shiurim I've found are in Yiddish, which I do not understand.


texts:
In Rus 4:3 Boaz says

  And he said to the near kinsman, "Naomi, who has returned from the field of Moab, is selling the portion of the field that belonged to our brother, to Elimelech.

How does Boaz know that this is taking place?  If Naomi was poor when returning to Beis Lechem why did she wait months to sell this field?    Why is Naomi not present (or at least not speaking) during the sale?


texts:
I have trouble picking up tunes, and therefore I have never been able to catch how to lein. I have listened to a few Torah reading tutorial tapes, listened to the Chabad cantillation tune many time, and even did some informal sessions with some of my friends. However, I always seem to fail. I can sing very familiar songs, but I can't figure out why I have never picked up the Chabad trop after so many years of listening to Torah Reading.
Are there any Chabad Torah Reading tutors or just people with some experience that can give some advice on how to help people who have trouble picking up tunes learn how to lein?


texts: What is the image on many volumes of Shas called?

texts: Does anyone know the official name of the 4-poled structure in the middle of the image below (of a cover of a volume of the Talmud)? I'm pretty sure that this 'structure' has a name, but my intense googling yielded no results, so I posted here.  Just curious.


texts: Is Patron Silver tequila kosher for Passover?

texts: The white tequila is clear with no additives and is 100% pure agave.


texts: Do all printed kodesh materials require Geniza?

texts:
Case 1: I print a english translation of something Kodesh.

Case 2: I mistakenly print out a few pages from a sefer. I have no intention of using those pages and do not learn from them.

Question:

Do all of the above printed materials need to go into Geniza? Is there any difference between things printed on a printer and those items that were printed on a proper printing press? (I don't think there is.)


texts: At the end of Gemorah (Tractate) Sanhedrin, there is discussion of people who are not Zocheh to get into Olam Haba (Gan Eden). Is there a comprehensive list somewhere of people mentioned throughout Talmud and commentaries who have been cursed in this way?


texts: Coin System from the Talmud -- the Selah, Darkon and Dinar

texts:
in Rambam Hilchos Shekalim Perek 1 Halachos 2-4, the basic coinage system is like this:

1 Isar = 8 Perutahs. = 4 barley kernels
1 Pundyon = 2 Isarin.
1 Me'ah/Gayrah = 2 Pundyonin. = 16 barley kernels
1 Dinar = 6 Me'ain.
[Shekel in times of Moshe = 320 barley kernels in weight, not sure what it corresponds to here]
1 Sela = 1 Shekel in 2nd Temple Times = 4 Dinarin = 384 barley kernels (weight).
1 Darkon = 1 Shekel at a certain time = 2 Selain.

and from this chart on dafyomi.co.il, I get these added to the others (so far no problem):

1 Dinar Zahav = 25 dinarim
1 Maneh = 4 Dinar Zahavim
1 Maneh Shel Kodesh = 2 Manehim
1 Kikar = 60 Maneh Shel Kodesh
1 Kikar shel Kodesh = 2 Kikarin

The problem:
First, on the chart, although the 25 dinarim are correct for 1 dinar zahav, but it also says that 3 + 1/8 selas are 1 dinar zahav, but according to Rambam that would actually be 3 + 1/8 Darkonos! (Because 1 Darkon according to Rambam is 8 Dinarin and 25 Dinarin are in a Dinar Zahav so that means 25/8 Darkonos are in a Dinar Zahav, which is the same as 3 + 1/8 (which it says on the chart for the number of selaim!)), and that would mean that since 1 Darkon is 2 Selaim, so that means that 3 + 1/8 Darkonos = 2 * (3 + 1/8) Selaim = 6 + 1/4 Selaim, so according to the Rambam 6 + 1/4 Selaim = 1 dinar zahav, while according to this chart 3 + 1/8 selaim = dinar zahav (and the chart doesn't even mention darkonos, not sure if it's relevant though)

Does anyone know how to answer this contradiction?

Also,
I'm aware that everything up to the Dinar Zahav was either silver or copper, and the Dinar Zahav was gold, but the Maneh and Kikar etc. are higher than the Dinar Zahav, were they also gold, or silver?


texts:
Who knows one hundred ninety-eight?
Please cite/link your sources, if possible. At some point at least twenty-four hours from now, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
The tradition says that Adam was created grown up and extremely intelligent. We know that his body was formed from the earth and his soul was blown into the body and then he became a living (talking) soul.

Do the sources reveal the details of his intelligence, was he taught, talked to or programmed wirelessly, was he treated by G-d himself or by an angel as all fetuses do, and especially what did he know and what he didn't know?

This is very important to me to know what he knew to start with, to know how he acted later. For example, if he knew Hebrew, how come he didn't know the names of the animals? Or if he was so smart, how come he didn't know he needs a woman to fulfill his needs?


texts: What if the non-Jew to whom I have sold my chometz converts?

texts: What would be the net effect if the non-Jewish person to whom I have sold my chometz for Pesach converts to Judaism over Pesach?


texts: Mechitzos with a ten Ammah gap but with door

texts:
If walls have holes larger than 10 Ammos, they nullify the walls for an Eruv (נפרצה חצר למקום האסור לה).

Let's say there's no Tzuras HaPesach but there are doors (rolling gates) which lock at night and can help even to enclose a Reshus HaRabim. Would that help to "create" a door rather than a Pirtzah?


texts: Why would the identity of the father's mohel be relevant to a potential shidduch?

texts:
A few in my neighborhood mentioned that they saw, on a shidduch resume asked "Who was the father's mohel?" My wife was asked this question from a shadchan. (No ... my wife is not dating anyone else :-)

I don't mean to sound funny, but seriously, I was too young to recall who my mohel was. If I saw him today, I know I wouldn't recognize him so many years later. (Chances are, the mohel is now doing a brit in shamayim.) Besides, I have no relative alive who was at my brit, whom I could ask.

I'm really curious as to why a shadchan, a girl, or a girl's parents would need to know this information. Any ideas?


texts: Why Poskim don't work and write in groups?

texts:
At any given moment there are several leading (and hundreds of secondary) Rabbis and Poskim. Each one running his own Yeshivah, writing his books and issuing his own Psakim.

I understood that the very idea of the Sanhedrin(s) was exactly the opposite of that - to achieve universality and acceptability of the Psakim, coming out of a Beis Din and not from single Poskim.

I also recognize, that this pattern emerged already from the time of the Tannoyim when the Sanhedrin still theoretically existed - each Rabbi had his own school instead of teaming up and working together.

What theological or Hashkafic explanation might fit this phenomenon - what the Rabbis themselves think about it and how does Judaism benefit from it?


texts: Can a Jew buy non-kosher food for a gentile?

texts: If a Jew is entertaining non-Jews in a business setting is he allowed to buy them non-kosher food in a non-kosher restaurant?


texts: Why dont yeshivos and summer camps have kashrus hashgacha?

texts: We dont rely on eid echad neeman beisurin in our local stores, so why do we rely on the owners of most schools and camps that everything is kosher?


texts:
I was making an artistic recreation of the scene of Mt. Sinai on the 6th of Sivan, and I want it to be as accurate as possible.

When I got up to making the crowd of people, I was wondering -- were all of the people surrounding the mountain on all 4 of it's sides, or only one?


texts: In keeping with the general rule that mitzvah objects, including comestibles, be discarded respectfully (as well as possibly baal tashchis), how should one get rid of leftover kiddush wine? It's not as easy as bread to put into a double-bag and kiss. The first link suggests that even less than a kezayis of bread must be discarded respectfully, so I'm guessing less than a revi'it of kiddush wine must be respected, too. But how? Assume I don't want to drink it now or later.


texts: What are the exceptions to the requirement to judge one another favorably?  Does it apply unless the person has a (proven) reputation of a Rasha'?  Is it limited to Bein Adam LaMakom?  (If someone steals my wallet, do I have to assume he is poor and needs the money to feed his family?)


texts: Does anything in the Tanakh resemble the quote "Each shall seek his own kind"?

texts:
I just watched "Fiddler on the Roof" and noticed Tevye said the following:

  Who says he isn't? It's just that he's a different kind of man. As the Good Book says, "Each shall seek his own kind." In other words, a bird may love a fish, but where would they build a home together?

Presumably by "the Good Book" he meant the Tanakh however I am unable to find anything that resembles this quote in the Tanakh.

The two closest things that I was able to find were from the Book of Sirach

Sirach 13:15-19

  15 All living creatures love what is like them,
      and all people their neighbors. 16 All beings gather together with their own kind,
      and people cling to those
      who are like them. 17 What does a wolf have in common with a lamb?
      So sinners have nothing in common
      with the godly. 18 What peace is there between a hyena and a dog?
      And what peace is there
      between the rich and the poor? 19 Wild asses in the desert are prey for lions;
      so the poor are feeding grounds
      for the rich.

Sirach 27:9-10

  9 Birds will nest with their own kind,
      and truth comes back
      to those who practice it. 10 A lion lies in wait for prey
      just as sin lies in wait
      for those who practice injustice.

However, I know that the Book of Sirach is not in the Jewish canon of the Tanakh so why would Tevye refer to it as "the Good Book"? That does not seem to really make sense.


texts: Why is there a Vuv with a Patach in וַיִּקְרָא?

texts:
What is the reason for the patach under the vuv in וַיִּקְרָא, the first word of the third book of the Pentateuch?

I would expect a schva, which, at least in modern Hebrew, is what sits under a vuv that means "and," like this.


texts: Difference Between Imrei Emes and Toras Emes

texts: I noticed that Imrei Emes and Toras Emes, works written by R' Leibele Eiger, are often printed together. What's the difference between these two works? Did he simply compose two different commentaries on Chumash and Moadim?


texts: Halachic justification to not pray the amidah before zman t'filah?

texts: Some Chassidic courts are not makpid (careful) to daven the morning Amidah before z'man tefilah, although this seems to be a clear halacha. Are there any opinions they are relying on? I was once told in passing that there is a shitta (in the rishonim?) that as long as you start the general tefila before the zman it's ok to start amidah after, but I never found that opinion 'inside'.


texts: Winged sun symbol on Hezekiah coins/seals

texts:
The winged sun is an ancient symbol that originated in Egypt and Assyria. Why is it then that coins (or seals?) from Hezekiah have this symbol from gentile nations? Also Malachi 3:20 shows the adoption of this symbol. Edit: Also Zoroastrian Persia has this symbol.

The text is in Paleo Hebrew.  The top line of the first image says Chizkiyahu, and the bottom line of it says King [of] Yehudah. The bottom image has the tetragrammaton on top and Chizkiyahu King on the bottom. (h/t Aaron)

Frank Moore Cross's article from Biblical Archaeology Review from around the time they first recognized it as Hezekiah's is here: http://fontes.lstc.edu/~rklein/Documents/king_hezekiah.htm   And here's a nice list with pictures of bulla with some Biblical personages there, like Gedaliah:  http://www.specialtyinterests.net/seal_impressions_ostracon.html . (h/t Gary)


texts:
I'm told that some midrashim state that the boy revived by Elijah (I Kings Ch. 17) grew up to be the prophet Jonah.

If so, was Jonah aware of this? It makes for an interesting dimension of his character.


texts:
The Yerushalmi, corroborated by Tanhuma, says that the tablets were two large sapphire stones, and weighed too much to be possibly carried by one person.  The letters God engraved on them miraculously lightened them.  This allowed Moses to carry the tablets. When the letters “saw” the Golden Calf which the Jewish people had made, they were revolted and “flew” out of the tablets, back to their divine source, leaving Moses with a burden he could not bear.  So Moses dropped them. [Taanit Y 4:5; also Tanhuma on Ki Tisa 30]
But practically all other commentators say Moses willfully smashed the tablets.  This is corroborated by the plain text of the Torah:

So I gripped the two tablets, flung them away with both my hands, and smashed them before your eyes. [Deut. 9:17]

Did anybody try to resolve the contradiction?


texts: How does Hashem relate to the bitachon (faith) of a wicked person?

texts:
Chovos Halevavos - Shaar Habitachon Chapter 3 - חובות הלבבות שער הביטחון פרק שלישי

מי שיבטח על הבורא והוא ממרה אותו, כמה הוא סכל וכמה דעתו חלושה והכרתו! כי הוא רואה כי מי שנתמנה לו מבני אדם על דבר, כשהוא מצווה אותו להתעסק בצורך מצרכיו או מזהיר אותו מדבר, ויעבור על מצוותיו ויגיע לממונה עוברו על מצוותו - כי יהיה הסיבה החזקה להימנע ממנו להיעשות מה שבטח עליו בו. כל שכן מי שעבר על חוקי האלוהים ומצוותיו אשר יעד, והועיד עליהם שתהיה תוחלת הבוטח עליו נכזבה כשימרהו, ולא יהיה ראוי להיקרא בשם בוטח באלוהים.
But, if one trusts in G-d and rebels against Him, how foolish is he, how weak is his intellect and his understanding! For he can see in this world that if an employer appoints a man to do something or refrain from doing something and the man disobeys the instruction, this will be the strongest factor in the employer's refusing to fulfill his side of the deal. All the more so, for one who disobeys the commandments of G-d, for which G-d Himself testified that one who trusts in Him and disobeys Him will have his hopes foiled and his trust will be considered hypocritical. And he is not even worthy of being called one who has faith in Hashem.

This seems to be in contradiction of the Following Medrash:
Yalkut Shimoni Tehillim 32 / #719 - - ילקוט שמעוני תהילים לב רמז תשיט

רבי אליעזר ורבי תנחום בשם רבי ירמיה אפילו רשע ובוטח בה' חסד יסובבנו
Rabbi Eliezer and Rabbi Tanchum in the name of Rabbi Yirmiya: Even a wicked person who has faith in Hashem will be surrounded with favor.

How can the words of the CHOVOS HALEVAVOS be reconciled with the YALKUT SHIMONI?


texts: Why is the final Tefillah of Yom Kippur called Neilah?

texts:
On Yom Kippur, we daven our four regular tefillos - Ma'ariv, Shacharis, Mussaf, and Mincha.  All of those Tefillos are named after some combination of the time they are at, or Korbanos that were brought on that day.

I understand that the word Neilah means closing/locking, but that's about it.  What closing does this refer to, and why would we name a Tefillah after it?  Alternatively, what else could the word Neilah mean that would make sense for a Tefillah name?


texts: Why were there only two tablets in the ark?

texts:
In book 1 of Melachim (Kings) Chapter 8 it says that there were only 2 tablets in the Ark.
What happened to the Mon (manna) and Moses' staff? Weren't they supposed to be in there as well?


texts: Did Moshe need to do all 3 signs for the Jewish people and if so why?

texts:
In Shemos 4:1 Moshe expresses his concern to God that the people will not believe that he was commanded by God to take them out. God then gives him 3 signs (4:2-9) stating that if they won't believe [that Moshe was sent by God as a result of] the first sign they will believe the later (2nd) and if they don't believe as a result of either of those they will do so as a result of the 3rd sign.

Later on (4:30) he (Aron? Moshe?) performs the signs and (4:31) the people believed. My questions are

Did the need to perform only 2 of the signs or all 3
If the needed to perform all 3 why were the first 2 not enough
I recall learning (I believe in Gemarah Sotah) that the Jews were instructed not to believe any would-be savior until he spoke the words 'Pakod Yifkod' and that when Moshe came and performed the signs the people went to Serach bas Asher and told her, she said to ignore it. But when they told her he used the phrase 'Pakod Yifkod' she said to believe. - If so what was the point of the signs at all?


texts: Daven mincha after lighting Shabbos candles

texts: As most shuls daven mincha right before Kaballos Shabbos, in order to daven mincha with a minyan on Friday one must light candles prior. Is it better to light candles and then daven mincha, or should one daven mincha alone and then light candles?


texts: A natural explanation for the significance of the numbers 7 and 40

texts:
In the Jewish religious texts the numbers 7 and 40 seem to appear quite often and carry special significance. Some examples among many:

God's creation lasts 7 days
The Great Flood was from rain falling for 40 days and 40 nights
Noah brings 7 pairs of every kind of animal he can find
Moses wrote the Ten Commandments over the course of 40 days and 40 nights
Debts are cancelled every 7 years

And so on and so on.

I am curious as to natural explanations as to why these two numbers came to hold such significance. I'm not interested in how these numbers are represented as holy numbers in Jewish texts, but rather thoughts, theories, or (ideally) knowledge on why people living thousands of years ago came to attach such significance to these two numbers.

My presumption is that the number 7 has long been regarded as special by many cultures due to the fact that there are 7 heavenly bodies visible to the naked eye: the sun, moon, Mercury, Venus, Mars, Jupiter, and Saturn. For instance, the names of the days of the week correspond to these seven heavenly bodies.

But I am uncertain as to where or how or why the number 40 would have gained such significance.


texts: Is there any particular reason why Haran (חָרָן) is spelled as חָרָנָה in B'resheith 27:43 & 28:10?

texts: Going through this week's Parsha (Vayetze), I came across these specific verses and was confused about why the ה is attached to חָרָן.  Does anyone know why and are there any references for such?  Todah Rabbah.


texts: If a boy becomes Bar Mitzva during Sefira, may he take a haircut for the Simcha - similar to a  Bris where the father is allowed to take a haircut in Sefira?


texts: The Soylent company claims its vegan product (the powder – not the oil blend) is kosher certified, and the powder's manufacturer does mention Star-K, but does the powder actually have a hechsher – Star-K or other?


texts: Were the Showbreads really made months before they were eaten?

texts:
The construction of the Mishkan was finished on 25 Kislev. Yet, the Mishkan wasn't actually assembled - and the rituals performed - until the first of Nissan.

Immeiately after the construction was finished, everything was brought to Moshe. Shemot 39:36 says that thing included the Showbread (lechem hapanim). Did the Showbread really wait around, uneaten, for over three months?


texts: Is it possible to undo someone's conversion?

texts: If someone converted to judaism via an Institution X, can an institution Y undo the conversion or make a proclamation saying they do not recognize this conversion as a true conversion?


texts: Mishkan before/after Egel (Rashi & Ramban)

texts:
The Ramban and Rashi disagree when the Mishkan was commanded to be built. Either before or after the Egel HaZahav respectively. Can you provide SOURCES that are able to reconcile their differences?

Ramban: Shemos 25:2 - (My understanding) The Mikshkan was the first commandment to the Jewish people after Har Sinai.

Ramban orders the process as follows

(A)Har Sinahi Parshas Yisro/Mishpatim 19-24
(B)Commandment to Build Mishkan Teruman/Tetzaveh/Ki-Sisa 25-31
(C)Chet Ha'Egel Ki Sisa 32-34
(D) Building of the Mishkan Vayakhel/Pekudei 35-40

Rashi: Shemos 31:18 - (Translation) Not before but after. The making of the Egel was before the commandment to build the mishkan

Rashi switches B & C


texts: When is the last time one can eat a meal on Motzei Shabbos and still have it considered Melavah Malkah? When is the deadline?


texts: "And the older shall serve the younger."

texts:
In Genesis 25:23 and 27:40 it states:

וַיֹּאמֶר יְהוָה לָהּ שְׁנֵי גיים [גוֹיִם] בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר׃

and the LORD answered her, “Two nations are in your womb, Two separate peoples shall issue from your body; One people shall be mightier than the other, And the older shall serve the younger.”

But in what way did Esav (or his descendants) ever serve Ya’akov (or Israel)?


texts: What exactly are the forbidden statues according to Yerushalmi- Avodah Zarah 3:1 18a?

texts:
We read in Yerushalmi- Avodah Zarah     3:1 18a (English translation by Rabbi Jacob Neusner):

  [A] All images are prohibited.

  [B] "Because they are worshipped once a year", the words of R. Meir
  [T4].

  [C] And Sages say: "Prohibited is only one that has in its hand a
  staff, bird, or sphere".

  [D] Rabban Simeon b. Gamaliel [T1 or T4] says: "Any which has
  anything at all in its hand".

  [I.1] [A] If the idols are worshipped once a year, then how come
  Rabbis permit?

  [B] Said R. Hiyya bar Ba: "[The reason all images are prohibited] is
  that in the great city of Rome they are worshiped twice in a
  septennate".

  [C] If that is the operative reasoning, then in a locale in which they
  are worshiped they should be forbidden, while in a locale in which
  they are not worshiped they should be permitted [for Israelite
  commerce].

  [D] Said R. Yose:"Once they are prohibited in a single locale, the
  prohibition applies in every locale".

  [E] How shall we explain [the dispute between Meir [T4] and the
  sages]?

  [F] [Here is the problem:] If it is a matter of certainty that
  [statues are] of kings [and hence made for worship], then all will
  have to concur that they are forbidden.

  [G] If it is a matter of certainty [that the statues are] of local
  authorities [and hence not for worship], then all will have to concur
  that they are [made merely for decoration and hence] permitted.

  [H] But thus we must interpret the dispute: in the case of a statue
  lacking all specification [as to its clear-cut purpose].

  [I] R. Meir [T4] says:"When they lack all specification, they are of
  kings".

  [J] And Rabbis maintain: "When they lack all specification, they are of
  local rulers".

If the translation is correct, a distinction is made here between the statues of "kings" (forbidden) and the statues of "local authorities" (lawful).

Is this interpretation correct? And what exactly is meant in this passage by the words "kings" and "local authorities"?


texts: Are there any practical solutions to allow carrying dog bags on Shabbas?

texts:
If someone lives in a small community without an eruv and would like to walk his dog (for his benefit and health) on Shabbas.

In most locations people are required to pick up and dispose of dog leavings and can be fined if they don't. On a week day a person would normally carry dog bags, possibly in a small pouch attached to his lead.

On Shabbas a person can't carry the bags and presumably can't have the dog carry them either (by attaching them to his lead).

There is also the associated problem with using and then disposing of a bag when it is used.

Are there any practical solutions to these problems?


texts:
Can a person break an oath to G-d to save a life?

For example, if someone in the army made an official oath to serve the army and obey the commands always, but one day the person saw  his commander trying to kill bunch of innocent people, can he break the oath to save them?


texts: Why do we recite Targum translation for 3 verses in "Kedusha Desidra"?

texts:
Following Shacharit Shemonah Esreh, during Shabbat Mincha, and after the Amidah on Motza'ei Shabbat, קדושה דסדרא also called, ובא לציון is said. The beginning contains 3 verses, 2 of which are part of Kedusha that is recited as part of the chazzan's Amidah repetition, and the third from Shemot (Exodus) 15:

  וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ | קָדוֹשׁ יְהֹוָה צְבָאוֹת
  מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ:
  וּמְקַבְּלִין דֵין מִן דֵין וְאָמְרִין קַדִּישׁ בִּשְמֵי מֵרוֹמַא
  עִלָאַה בֵּית שְכִינְתֵּהּ, קַדִּישׁ עַל אַרְעָא עוֹבַד גְּבוּרְתֵּהּ,
  קַדִּישׁ לְעָלַם וּלְעָלְמֵי עָלְמַיָּא, יְהֹוָה צְבָאוֹת מַלְיָא כָּל
  אַרְעָא זִיו יְקָרֵהּ: וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל
  רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד יְהֹוָה מִמְּקוֹמוֹ:
  וּנְטָלַתְנִי רוּחָא וּשְׁמָעִית בַּתְרַי קַל זִיעַ שַׂגִּיא
  דִמְשַׁבְּחִין וְאָמְרִין, בְּרִיךְ יְקָרָא דְיְהֹוָה מֵאֲתָר בֵּית
  שְכִינְתֵּהּ, יְהֹוָה יִמְלוֹךְ לְעוֹלָם וָעֶד, יְהֹוָה
  מַלְכוּתֵיהּ קָאִים לְעָלַם וּלְעָלְמֵי עָלְמַיָּא

Why are these 3 verses recited with the Aramaic Targum Yonatan translation? None of the other verses are translated. What is the functional purpose of doing this as part of the tefillah?


texts:
Since the 18th century, Jews have been settling in Sweden without the requirement of conversion (source). As such, there are now a number of Swedish Jewish communities, the largest of which is in Stockholm. In mid-Summer, Stockholm can get over eighteen hours of sunlight a day, and in the middle of winter might receive as few as six. Looking at this chart, I see that in July the sun rises at 3:40am and doesn't set until 10:00pm, while in January it won't rise until it's almost 9:00am, and will set only a couple of hours into the afternoon.

Since the times at which various things can be done depend largely upon sunrise and sundown, how might a Jew in Stockholm conduct his day?

If the sun has risen before one could reasonably have awoken, and will remain in the sky until after one has gone to bed, what might be the earliest and latest times at which a person could recite the Shema in the morning and the evening? Are there similar concerns when it comes to davening shacharit or maariv? Or to determining the length of a fast day?

If the sun has descended below the horizon only shortly after lunchtime, such that it's no longer possible to recognise things from a short distance, would the obligation of wearing tzitzit be affected? Would such an afternoon be considered "nighttime" in every respect, such as to prevent one from reciting qorbanot, or delivering judgment in the Bet Din?


texts: Sources for/about breaking a plate at a wedding

texts:
Are you aware of any literature that either provides a source for or discusses the significance of the two mothers breaking a plate at the "Tisch" at a wedding?

It's not hard to find mentions of this custom on the Internet along with various supposed meanings, and I suspect that it may be a purely mimetic tradition whose meaning is whatever people make of it. However, if there's serious discussion of it in the literature, I'd like to read about it.


texts:
This is intended to be an academic question. All practical halachic questions should be decided based on a consult with your local Orthodox rabbi.

Pokemon Go is a new game for smartphones where you find pokemon and pokemon-related items in the real word. The game utilizes data collected by another game by the same developing company, Niantic.

Pokestops are locations in the real world where you can collect items and pokemon eggs. They are kind of like geocaches. They self replenish. They correspond to real life objects, like murals or memorials.

My question is: Is one allowed to use Pokestops that correspond to churches? You don't have to be inside the church to use the Pokestop, but you have to be close to them.

Possibly relevant: I asked a poseik whether I can adjust a watch to the time according the bells of a church's clock. He said it is allowed mi'ikkar hadin (by the strict letter of the law), but I should treat it as a davar meguneh (something very distasteful).

Edit: clarification about the clock question: He said that using sound this way isn't really hana'ah. I would think this is similar, that it's not really hana'ah, so I doubt it's assur. But this but not even be a davar meguneh, as it might not have anything to do with the church per se.


texts: Why is prayer rarely studied in yeshivot or synagogues?

texts:
Siddur Ashkenaz, Weekday, Shacharit, Preparatory Prayers, Torah Study 4:

  אֵלּוּ דְבָרִים שֶׁאָדָם אוכֵל פֵּרותֵיהֶם בָּעולָם הַזֶּה וְהַקֶּרֶן
  קַיֶּמֶת לו לָעולָם הַבָּא. וְאֵלּוּ הֵן...וְעִיּוּן תפילה.

My translation:

  These are the items for which a person eats the fruits (of his labor)
  in this world, but the reward is established for him in the world to
  come ... study of prayer.

I have seen very few places emphasizing the study of prayers - the origin, history, reasoning of why prayers are said, meaning of the words, etc. I'm not stating that individuals may not do this, but when I was in yeshiva elementary and high school, there wasn't much emphasis on this topic. The same can be said about my children's school. I've taught in a few yeshivot, spent time learning in a few of them (kolel, etc.) attended various shuls - very few of them offer lectures (shiurim) on prayer study.

Even without the above adage, which is part of our prayers, many religious Jews are (or should be) aware of the importance of "kavanah" when reciting prayers. Part of "kavanah" means understanding what your saying. I would think that having some knowledge / history would only add to the concentration and appreciation of the prayers.

Why is "iyun tefillah" not a more commonly studied topic in yeshivot and synagogues? Why are there few "organized" shiurim / lectures on prayer?


texts:
Generally speaking, Birkat Kohanim can/is done at any daytime prayer. We do not do so at mincha because in the afternoon people have already eaten and the kohanim may have drunk some alcohol which would invalidate them from performing their duty.

Musaf is usually prayed in the morning after Shacharit; however, one is permitted to pray Musaf lechatchila until the end of the seventh hour, and bedieved all day.

My question is, do the kohanim perform Birkat Kohanim at Musaf if it is being prayed after noon? What if it is being prayed after Mincha?

Finally, if the answer to the above is No, does that affect saying Sim Shalom vs Shalom Rav in the individual's Shmoneh Esrei? Generally speaking, we (Nusach Ashkenaz) only say Sim Shalom at a prayer where Birkat Kohanim could be said.


texts: Is an "Ateret Chatan" only for Chassanim?

texts:
I really like the kind of atara for a tallis that has rows of metal squares (like this). On this link, it is called an "Ateret Chatan" and the description says "A popular addition to a tallis for a chassan at a fraction of the price of silver."

I have been married for a number of years and have never worn such an atara. I would like to buy one for myself, but I'm not sure if this is somehow presumptuous or otherwise distasteful for someone who is not newly married. Is this kind of atara generally reserved for chassanim, or is it normal for anybody to buy one like it?


texts: Beracha acharona on a mixture of two of the seven species of Israel

texts: If one eats a mixture of two of the 7 species of Israel where one is the ikar and the other a tofel (for example, Wheaties with grapes used as toppings). Using the principal of ikar and tofel, only a mezonot would be required as a beracha rishona (unless things change with the 7 species). If one ate more than a kezayit of each, is a simple al hamichya enough or should one include al haetz?


texts: This OU source and dinonline say to bow at the waist in Alenu starting with the phrase "ve'anachnu kore'im" but not to bend the knees. Why not bend the knees for this phrase, given that it means just that?


texts:
Generally speaking there seems to be a list of "Yeshivish Masechtos" (masechtos usually studied in Yeshivot) and specific Perakim which are learnt in Chareidi mainstream Yeshivot.
For instance, in the Mir and BMG which פרקים do they do?


texts: As a follow up to the question "Rules for Cutting Nails" it occurred to me that while we spoke about the idea of not trimming one's nails in sequence (as well as discussing the relevancy of lenient opinions to the particulars of the question) I do not recall whether there is any basis to be careful not to trim one's toenails in sequence? I intend on looking this up myself but wanted to ask first (and I'm not sure it is explicitly mentioned in the more obvious places).


texts: Memorializing biblical characters through song? (Yiftach's daughter)

texts: If we are going of the opinion that Yiftach did indeed kill his daughter, the verse then says the daughters of Yisroel memorialized her once a year through songs (Shoftim 11:40). Are there any other times in Tanakh where we see someone memorialized by song?


texts: What is the Hebrew term for the drawing of the hands inward during lighting of Shabbos candles?

texts:
Someone elsewhere asked what is the Hebrew term for the drawing of the hands inward during lighting of Shabbos candle.

For example, Chabad.org describes the custom,

  Extend your hands over the candles, draw them inwards three times in a circular motion, and then cover your eyes.

In addition, perhaps there is no actual term. But, if one can provide an actual Hebrew text describing the practice (nothing too modern), perhaps I can see how the author describes it in Hebrew.

Note: After some research, it seems to me that this tradition must have originated as a result of the Shabbos song, לכה דודי, composed by Rabbi Shlomo ha-Levi Alkabetz. In it, we find the lyric פני שבת נקבלה, "Let us welcome the presence of Shabbos."

So, is this motion with the hands basically understood to represent קבלת [פני] שבת?


texts: In a non-life-threatening emergency, can a female doctor do a hospital procedure on a male or vice versa?

texts: Surgery usually requires viewing parts of a naked person. Are there halachic problems with a doctor of opposite gender doing this on a Jewish patient? If the procedure is one where part of the body may be covered such as an endoscopy or repairing an arm or leg, would the halacha be different?


texts: Are you allowed to put your hair in a ponytail on Shabbos?

texts: If someone has thin hair that easily comes out are they allowed to put their hair in a ponytail or remove the ponytail if the intention is not to take out any hair?


texts: Why does the Torah mention that Lot went with Avram twice?

texts: Why does the Torah in Parshas Lech Lecha feel the need to say "vayeilech ito Lot", and Lot went with him (Avram)?  The very next passuk tells us how Avram took Sarai his wife, Lot his nephew, and so on with him when he left Charan. (See Bereishis 12:1-4.)


texts:
So I know it is customary that brides wear veils during the wedding, and the custom of the bedeken comes from the story of Rachel and Lea, but where does the custom of wearing the veil itself come from?

From tanach it is described as if wearing a veil was something that brides in the Canaan area just seemed to do. I know that it often happens in Judaism where local customs that mesh well are picked up and new meaning is added to such customs (ex upsherin). Is this the case here with a brides veil? If so, does anyone know what this local interpretation of the veil was?

Conversely, does the veil have any halachic ramifications or is it more just a symbolic customary thing?

Thanks!


texts: Speaking Loshon Hara about another Jew to a Gentile

texts: Can I say Loshon Hara about another Jew to a Gentile? For example: If Reuven tells Roy that Yehudah is a stupid person. Is Reuven doing an Aveira?


texts: What words and intentions are to be stressed at the end of Neilah?

texts:
I have heard different ways of stressing the words that we repeat seven times at the end of the Neilah service on Yom Kippur: יי הוּא הָאֱלֹהִים.
Are there any recorded thoughts on what is recommended to stress, either in terms of literal language use or in terms of intention and meaning?
For example, in English, there would be three subtly different meanings depending of which word you stress. This would not have to directly correspond to ones intention, but it often would.


texts: What would be an example of permitted vs prohibited cross-grafting with fruit trees?

texts:
I haven't studied Tractate Kilayim.

I know you can't plant grapes with wheat.

What about, say:

Jazz apple = Royal Gala apple X Braeburn apple ?
Nectarine = Peach X Plum ?
Nectaplum = Nectarine X Plum ?

I know we conclude that it's permitted to eat any such hybrid made by non-Jews, but I'm just curious if we could do such hybridizing.


texts: Is there a source to assert that the leaders of the Jewish people at any given time are always correct in how they lead (perhaps because their decisions are divinely inspired), or is it possible to say that any leader of the Jewish people is no more infallible than a regular person? Is there a middle ground?


texts:
I once found this kind of quote online: "G-d grant me the serenity to accept the things I cannot change, courage to change the things I can, and wisdom to know the difference".

It popped up in my mind when I was studying the famous story of Avraham and Sodom (a study I can't find anymore so I'll try to present it in my own words).

  HaShem tells Avraham that He is planning to destroy Sodom, after which
  Avraham openly questions HaShem wether or not it's fair to destroy the
  city if there are any tzaddikim within their midst. Despite Avrahams
  effort, purposes and bargain, HaShem turns these off every single
  time. A fair question seems to be: "What was the purpose of this
  conversation, if HaShem already knew that there wouldn't be any
  tzaddikim within (their midst of) the city?" A lesson that could be
  learned it that this converation wasn't ment for HaShem, but for
  Avraham. HaShem confronts Avraham with the reality of this world, and
  Avraham stuggles with this reality presented to him by HaShem: "How
  can I accept this", Avraham seems to say: "A world in which the
  tzaddikim and innocent die with the godless people?"

  One day Avraham has the guts to argue with HaShem about the
  destruction of Sodom, and the next He's just watching it all happening
  without giving a single kick. What has happened? It seems to be that
  Avraham accepted the will of HaShem. The place Sodom isn't changed,
  but Avraham is changed, by accepting a different perspective, a change
  of view. I once learned from Bereshit 19:27 that the place where
  Avraham stood, was a special place where he used to pray, and Rabbi
  Yosef Chaim theaches that 'the place' wasn't a fysical place, but his
  heart. Avraham had a change of heart, a change of mind, in which his
  perception changed because he accepted the reality presented by
  HaShem.

  Prayer is often about changing ourselves, but beside changing
  ourselves, it's also about changing our perspective or accepting G-ds
  will..

How does one - like Avraham - accomplish such a change or accept through prayer? (See also https://judaism.stackexchange.com/posts/76496/edit).


texts:
Throughout the secular world I've heard the expression "10 second rule" whenever a piece of food has fallen to the ground (and someone still wants to eat it).

The 10 second rule permits the food to be eaten.

Is there any such hetter in Judaism? What are the main opinions regarding the status of a piece of food which has fallen to the ground?


texts: Heter for shaving during the week of Tisha B'Av for work reasons

texts:
Is there any posek who allows shaving during shavua shechal bo (the week in which Tisha B'Av falls, up to Tisha B'Av itself) if, by not shaving, one may lose his job?
R' Moshe Feinstein allows shaving up to shavua shechal bo if required by the job, but not during shavua shechal bo.
Does anyone allow during that period too?


texts: After the Torah's account of Avraham's other sons, Zimran, Jokshan, Medan, Midian, Ishbak and Shuah, being sent to the East with gifts, do we have any tradition about what became of them?  Did they play any significant role in the continuation of history?


texts: How can inanimate objects function as "witnesses" in the Tanakh?

texts:
How can inanimate objects function as edim and/ or edot in the Tanakh?

For example,

הַגַּל (Gen. 31:48)
הַשִּׁירָה (Deut. 31:19)
הַתֹּורָה (Deut. 31:26)
הַשָּׁמַיִם והָאָֽרֶץ (Deut. 31:28)
הָאֶבֶן (Jos. 24:27)

etc.


texts: Would a convert/Ba'al Teshuvah have to remove any tattoos they may have?

texts:
A Jew is prohibited from tattooing himself. If a person with tattoos were to convert to Judaism, would they be required to have the tattoos removed?

Would a Jew who got a tattoo and later repented be required to have it removed?


texts:
Many shuls read the last pasuk of Parshat Zachor twice, once with "zeicher" and once with "zecher", based on a (possibly not so valid) doubt in how the word should be read.

The Tikkun Simanim brings another uncertainty on the side: their "default" unsourced version (which is the one I've heard most often, also followed by Koren) has אֲשֶׁר־יְהוָ֣ה אֱ֠לֹהֶיךָ, while they quote the Keter Aram Tzova as having אֲשֶׁ֣ר יְהוָֽה־אֱ֠לֹהֶיךָ (this is followed by the Ish Matzliach tikkun and Artscroll).  Of course this doesn't change the meaning, but then neither does zeicher/zecher.

What is the source of these versions?  Has anyone recommended to read both (either instead of or in addition to zeicher/zecher)?


texts:
The question's focus comes mostly from a Baal Teshuva's point of view. When it comes to 'parting' with family and friends - indefinitely - for the better, what resources do a great job giving encouragement to this tough task? A few areas to address would be:

Longing for non-observant family/friends to become observant
Finding peace in memories of past life
Embracing change despite how foreign or the distance it creates from loved ones


texts: proper sources for a Kehilla's obligations

texts:
I was recently asked what kind of obligations a Kehilla has to its members, meaning which functions does it have to offer. Also, the 2nd part of the question is if there is a ranking list, ie which have to come first.
I know that a Mikve comes first (even over a Sefer Torah). But what of the rest?
Are there any sources for other things like youth groups, or even thing like chess clubs? Could there be problems to pay for these kind of activities from the membership money, which in most cases is maaser money?


texts: Making siyum on learning that "over laps"

texts:
A person started learning a mesecta. When he got through half the mesecta he continued learning however he also went back and started learning from the beginning again. He got to the end of the mesecta and made a siyum. However in his "2nd time around" he was now holding by the middle. He finished until the end a second time. May he make another siyum now on this? (question is of course when there is a nafkeh minah in regards to making a siyum -- i.e. Erev Pesach, Baser v'Yain during 9 days, etc.)

The point is that before having finished the mesecta he went back and started learning again and wants this to be considered like a "new limud" and count it towards a second siyum.


texts: Alternative version of Tower of Babel story

texts:
When I was a kid I was told a different version of the Tower of Babel story from the one in Genesis. I haven't found a source for it and I was wondering where it might have come from.
In this version, the people began to build a tower up to the heavens as an act of rebellion against God. Sometimes, as they were carrying a brick up to the top of the tower, someone would lose his grip and drop it over the edge. Other times, a man would lose his footing and fall off and be hurt or even die. At first, God did nothing and let them try to build their tower. It was only when they were more upset at losing a brick over the edge of the tower than they were at the loss of a man's life that he intervened.
What is the source for this version of the story, if any? I had a look at alternative sources in the wiki article and couldn't find anything that matched up.


texts: How was Moses able to speak to G-d "face to face"?

texts:
I'm trying to resolve what seems to be a conflict with two verses:

Exodus 33:20:

  וַיֹּ֕אמֶר לֹ֥א תוּכַ֖ל לִרְאֹ֣ת אֶת־פָּנָ֑י כִּ֛י לֹֽא־יִרְאַ֥נִי הָאָדָ֖ם וָחָֽי׃
  And He said: ‘You can not see My face, for man shall not see Me and live.’

Yet, another verse says:

Exodus 33:11:

  וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל׃
  And the LORD spoke to Moses face to face, as a man speaks to his friend. And he would return into the camp; but his servant Joshua, the son of Nun, a young man, departed not out of the Tent.

If G-d tells Moses that he is not allowed to see his face, as no man would be able to live, how was Moses then able to have a "face to face" conversation?


texts: What if your parents don't want you Davening with a Minyan for whatever reason. Is it permissible to go Daven with the Minyan without their permission?


texts: How do I pronounce the words יוׁ״ד קֵ״י בְּוָא״ו קֵ״י after "For the sake of the unification of the Holy One...?"

texts:
Title. I'm not sure how to find out about it so I'll ask in here.
Shalom!


texts:
Within Shmoneh Esrai we daven for everyone of these items below, except for childbirth.  Why?

R' Yochanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. (Taanit 2a).


texts: Why on Shabbos do most people daven (pray) later than usual? (I seek an halachic answer.)


texts: Why the extra words "who sits on his throne", "who is behind the millstone"?

texts:
In Parshas Bo, 11:5, the Torah says:

  "Every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, to the firstborn of the slave-woman who is behind the millstone, and all the firstborn of the animal".

We know what kings do; they sit on thrones. We know what slaves do; menial labor.

Why does the Torah use these extra words ( in bold above)?
What do we learn out from them?

(The assumption being that the Torah is exact in every way and every word can be learned from.)


texts:
Where do we find that it's forbidden to spell out Hashem's names?

For example, people will say Yud-Kay - replacing the Hay with a Kay.

Or Yud-Kay-Vov-Kay for the Tetragrammaton.

We know it's forbidden to say His name in vain, but what's the deal with not spelling it out loud?


texts: Was Rabbi Akiva exempt from his conjugal duties?

texts:
The Gemara (in Kesubos 63a) says, “When Rabbi Akiva returned, he brought twelve thousand students with him. As he approached his home, he heard a certain old man saying to [his wife], ‘Until when will you lead a life of living widowhood?’ She answered him, ‘If he would listen to me, he would sit in the beis medrash another twelve years.’ Hearing this, [R’ Akiva] said to himself, ‘I am acting with my wife’s permission.’ He went back and sat another twelve years in the beis medrash…”.

Being that a husband has a biblical obligation to have marital relations with his wife (onah), I assume that for the first 12 years R' Akiva received an exemption from his wife so that he did not need to return home to perform this mitzvah. I further assume that R' Akiva took his wife's (overheard) statement as a continuation of this exemption. I would like to know if any sources discuss this and if such an exemption (ie, not explicitly stated, but perhaps implied) can be learned out l'halacha from this aggadah.

If there are any sources which contradict my assumptions and offer other reasons why R' Akiva was exempt from this mitzvah (or state that he came home to perform it at certain periods) I would accept those as an answer as well.


texts: Why in the Haggadah do we split up the Hallel?

texts: Why do we split up the Hallel in the Haggadah and say two paragraphs of Hallel by Magid and the rest of Hallel after the Birchat Hamzon?  Why not complete all of Hallel initially?


texts:
I once heard that Rav Moshe Feinstein forbade eating veal due to Tzar Balei Chayim.
Is it true?
If yes, is anything different in the way veal is farm raised nowdays?


texts: What is the difference between these two versions of the Mishna Berura?

texts: I am looking to purchase a set of Mishna Berura and wanted to know what the difference is between these two versions: Mishna Berura Oz v'Hadar and Mishna Berura Dirshu. Which would you recommend and why specifically?


texts:
I've heard that סמאל (Samael, a "bad" angel) is related to the word שמאל (left). Is there any basis for this, and are there any other explanations for his name?

The Hebrew Wikipedia claims that it is connected to "סומא" (blindness) and "אל" (God; the suffix on many angel names), but it doesn't bring a source (it says "[דרוש מקור]").

The Hebrew Wikitionary mentions another possibility (in addition to "סומא"), that it comes from "סם" (potion, poison), but says that neither has any proofs.

This question is looking for academic answers, based on reliable sources. However, more midrashic answers such as acronyms are also acceptable.


texts: There is an injunction on returning to Egypt. Why was it and is it ignored? For example, how is it that the Rambam an even Rabbi Ovadiah Yosef lived there?


texts: Why do women wear ponytail elastics on Shabas?

texts:
So I was studying the start of Bame Isha in the Bavli (Shabas 57), and it seems a woman can't wear a tight strap or string in her hair outside (of an eruv) on Shabas (lest she remove it out of doors because she's going to be tovel). Looking at Shulchan Aruch (with Mishna B'rura) 303 seems only to confirm this (and apply it even to unmarried and elderly women). Yet it seems to me that very many a woman does wear a ponytail, bound by an elastic, outside of an eruv on Shabas. What gives?

Am I misapplying the halacha to ponytail elastics? That is, does it not apply to them? Why not?
Or am I mistaken about the prevalence of ponytail-elastic use on Shabas, and, in fact, those careful about halacha don't wear them?
Or is it simply that many women sin — viz, wear ponytail elastics even though it's forbidden?
Or what?


texts: Why is the word "ger" translated as both convert and stranger in one sentence?

texts:
What is the basis for translating the word "Ger" in Devarim 10:19?

The verse is often translated "You shall love the convert because you were strangers in the land of Egypt."

Why not, "Love the stranger because you were strangers in the land of Egypt?"

Why is one word, ger, translated as both convert and stranger, in one sentence?  The meanings are so different.  Further, various translations are not all in agreement.

Not all translations use the word convert, but many do. For example:  Stone Humash; http://www.aish.com/tp/b/tb/48965941.html; http://www.shemayisrael.co.il/publicat/hazon/tzedaka/memory.htm; https://www.jetottawa.com/blog/; http://www.frumtoronto.com/Blogger.asp?Articles=expand&ShowAll=Series2&BlogCategoryID=96&page=18  (These and more similar translations popped up with a quick web search.)  Other translations use the word "stranger" for both occurances of the word "ger" (e.g., Hertz).


texts: Is a neder against doing a prohibited behavior a neder?

texts: If one makes a neder not to do something issur derabbanan, if they break it, are they liable for the neder?


texts: Is is prefered to have the Pasach meal on the first or second night?

texts:
I remember being told that the Seder can be on either the first or second night. Is this true, and if so, is it prefered for it to take place on one over the other, or are they both equal?

Edit:

The tag here says the first night or two, but the main question still stands: is one prefered?


texts:
Vayikra/Leviticus 23:40

וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים, וַעֲנַף עֵץ-עָבֹת, וְעַרְבֵי-נָחַל
; וּשְׂמַחְתֶּם, לִפְנֵי יְהוָה אֱלֹהֵיכֶם--שִׁבְעַת יָמִים.
On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the LORD your God seven days

It talks about taking ‘pri etz hadar’, ‘kapot t’marim’ and ‘v’anaf etz avot’, ‘v’arvey nachal’..
In these times of Corona, could I take any Citrus (fruits of a beautiful fruit tree), date palms, twigs of a plaited tree and willows of the brook. Or does it necessarily has to be an Etrog, hadas (myrtle) etc. like we normally would take for our lulav set?