texts:
Bavli, M'nachos 70 amud 1:

  בעי ר׳ אבהו שבולת שמרחה בכרי ושתלה וקרא עליה שם במחובר מהו כיון דמרחה טבלא לה כי קרא עליה שם קדשה לה או דלמא כיון דשתלה פקע ליה טבלא מינה אמרי ליה רבנן לאביי אם כן מצינו תרומה במחובר לקרקע ותנן לא מצינו תרומה במחובר לקרקע אמר ליה כי תניא ההיא לענין איחיובי מיתה וחומש דאי תליש ואכיל תלוש הוא ואי גחין ואכיל בטלה דעתו אצל כל אדם

In my own loose translation (based on Rashi):

  Rabbi Abahu asked:

    [Suppose] someone smoothed a stalk [of grain] in a heap [thereby passing it into a stage of tithing obligation], then transplanted it and named it [as t'ruma] while it was attached to the ground. What is the rule? By smoothing it, he made it tevel [i.e., obligated in tithing], and, when he named it, he made it t'ruma; or, perhaps, by transplanting it he removed the tevel state from it [so naming it t'ruma had no effect]?

  The rabbis told Abaye:

    If [by naming it t'ruma he in fact made it t'ruma], then we have a case of t'ruma attached to the ground, and tanaim taught "there is no t'ruma attached to the ground".

  He told him:

    That statement, ["there is no t'ruma attached to the ground",] was taught about the penalty of death or a one-fifth fine [for someone who eats the t'ruma who should not have. That is, it means not that there cannot be t'ruma attached to the ground, but only that there is never a penalty for eating t'ruma attached to the ground]. For if he detaches it and eats then it's not attached, and if he bends over and eats it [attached to the ground] then his view [that it's considered eating] is voided by everyone else's [and no penalty attaches].

Why did the rabbis tell their statement to Abaye? What does he have to do with anything?
The last statement is preceded by "He told him". Who told whom, and why?


texts: TOras chayim or ToRAS chayim in 19th b'racha?

texts:
In the final b'racha of sh'monah esrei the phrase "תורת חיים - (Toras chayim)" appears. In some sidurim [that denote that kind of thing] the accent is placed on the first syllable and in others on the second. I believe there is even some intra-Artscroll inconsistency in this regard.

Where should the accent be placed? If on the first syllable, why?


texts: Why do Ashkenazim recite both "ahavah rabbah" and "ahavat olam" but Sephardim only the latter?

texts:
In the paragraph before Kriyat Shema, the Ashkenazic custom is to begin with the words "ahavah rabbah" by Shacharit, and with the words "ahavat olam" by Ma'ariv/Arvit.

The Sephardic custom is to always begin with the words "ahavat olam" by both Shacharit and Ma'ariv/Arvit, and this is the custom of (most) Hasidim as well.

There is an argument in the Gemara (B'rachot 11b) about whether the paragraph begins with the words "ahavah rabbah" or "ahavat olam". I assume the reason Ashkenazim say both versions is to satisfy both the opinions of the Gemara. If this is so, why do Sephardim always recite "ahavat olam" instead of trying to satisfy both opinions, especially when it seems to me that the Gemara prefers the wording of "ahavah rabbah"?

(Ignore all the other textual differences between the Ashkenazic, Sephardic, and Hasidic nusachot and focus only on the opening words of the paragraph.)


texts: What is the purpose of the Torah mentioning the parable in Bemidbar 21:27 - 30

texts:
Bemidbar 21:27-30  includes a "parable" (I'm assuming that that is the translation of the phrase in verse 27  - "על כן יאמרו המושלים "   - Therefore those that tell parables say") about the city of Cheshbon which Moses and Israel conquered from King Sichon.

Who were these מושלים? Why does the Torah need to include verses of what they said?


texts: Are you permitted to Break apart the Chopsticks to use them On Shabbos?


texts: Lechatchila (To begin with) can the gabbai call someone to do Hagbah when he knows that person will not display the ktav (writing)

texts:
From what I can glean from this question, I understand that it is a halachic requirement than when doing Hagbah, the congregation must see the writing (based on Ashkenazic style Hagbah.)

My shul often gets congregants who are not "expert" or knowledgeable Magbi'ot (lifters). This is especially true when the person is a Bar Mitzvah occasion guest. The gabbai feels that he has to give certain people an honor and in lieu of giving the person an aliyah, he gives the person hagbah.

In many cases, the person tells the gabbai directly, "I've never lifted the Torah before, I'm not comfortable doing this." Aand the Gabbai assures him to do it, anyway, people will help. I watch and instruct, but, if the person hasn't done this before, he'll just pick up the Torah completely closed and sit down.

I don't think it's a problem if this is what happens at the end, "accidentally". However, if the Gabbai knows in advance that such people can't do Hagbah properly showing the writing, is he halachically allowed to invites such people?


texts: Do matching funds count towards one’s maaser money?

texts: For example, my company matches donations to qualifying charities dollar for dollar. If I donate $100 and they match $100, can I count the matched funds as part of my masser obligation?


texts: What's behind the disagreement about the first words of the blessings immediately before Shema?

texts:
The Talmud, in Berachot 11b, records a disagreement between Shemuel and the rabbinic majority regarding the beginning of the blessings that we say immediately before Shema in the evening and in the morning. According to Shemuel, these blessings should begin with the words "אהבה רבה" - "With abounding love," while the rabbinic majority says that they should begin with "אהבת עולם" - "With everlasting love." Different ways of relating to this disagreement and the adjacent Talmudic material have resulted in the primary Sepharadic practice being to begin with "אהבת עולם" in both the evening and the morning and the primary Ashkenazic practice being to begin with "אהבת עולם" in the evening and "אהבה רבה" in the morning, as recorded by the Shulchan Aruch and the Rama, respectively, in Orach Chayim 60:1.

What is behind this disagreement? Do Shemuel and the other rabbis simply represent a bifurcation of the tradition about this blessing, or did they disagree philosophically about the meaning we're meant to express?

Making the question a bit stronger, the Talmud quotes a baraita supporting Shemuel, saying "We do not say 'אהבת עולם,' but 'אהבה רבה.'" That means that already in the Mishnaic era, there must have been people using each of these phrases, such that someone felt the need to make a statement in support of one. Again, why? What meaning was this person choosing, and what was he rejecting?

I realize that the rabbinic majority cites Jeremiah 31:3, which includes their chosen phrase, as support, but the fact that a phrase appears somewhere in the Bible is only a pointer to a place to find a possible meaning, but not a meaning in and of itself.

I looked at the major commentaries printed on the page in the Talmud, at the Rosh and Rif and the major commentaries printed on their pages, and at the Maharsha, and none of  them discuss the meaning behind these two alternate phrases.


texts:
After a man and wife had several children, would it be permissible for a man or woman to be sterilized?
Any scriptural proof to show whether or not it is allowed?


texts: Are Cheques Muktzah on Shabbos? If so, what type of Muktzah?


texts: Does the "mezakeh" need to know that he's using "zachin," for it to work?

texts:
There's a Talmudic concept known as "זכין לאדם שלא בפניו," that one can acquire something on behalf of another, even if that other person does not know that this is happening, so long as it's a זכות, a beneficial thing, that people would want. If it's a חוב (something detrimental), or if the other person protests, then we say "אין חבין לאדם אלא בפניו," we only create debt for a person (or do something detrimental) in front of him -- in other words, only with his knowledge/consent. (We also don't let someone use זכין where it's a מקום שהוא חב לאחרים, where others will lose out from this זכין arrangement.)

If some קנין (acquisition) is done through זכין לאדם שלא בפניו, does the מזכה (the guy doing the acquisition) need to be aware of the fact that he is doing something through זכין לאדם שלא בפניו, or is it possible to do something through זכין even without the מזכה being aware that he is doing this?

One possible instance where this would be the case is found on Gitin 11b, where the principle of זכין is used for freeing a slave -- we say that since freeing a slave is a זכות, if a slave-owner gives a גט שחרור ("divorce" document for slaves) to a messenger to deliver to a slave, the slave is free once the document is in the hands of the messenger, because "זכין לאדם שלא בפניו."
However, a friend pointed out that unless we're dealing with an especially astute messenger, he doesn't have in mind to acquire the document on behalf of the slave; he's just thinking to do whatever he's told -- all he knows is that he's bringing a document to somebody.

So can we use the principle of זכין, in a case where the מזכה is not aware that he is using זכין?


texts: How could a man named Philip in USA have Hebrew name Yehoshua Falk?

texts: My great-uncle from Eastern Europe had given name of Philip in America (came in 1880s), is shown in 1889 directory as Philip plus his surname. His gravestone gives his name as Yehoshua Falk [then surname] ben R. Mordechai.  He was about 30 when he arrived in US.  His naturalization application filed decades afer arrival has supplemental page with inquiry as to whether he was ever known by any other name. He said yes, "Falke."  Line was stricken through this name, and he changed answer to "no."  I know his surname was NOT Falk. I'm aware at least two famous rabbis were known as Joshua or Yehoshua Falk, either as given name plus surname or as compound given name.  How did my relative turn into Philip in America?  Any input would be welcome.  Thank you.


texts: Why did God create us in such a way that we enjoy things most if we work hard to attain them?

texts:
In the Book Mesilat Yesharim, the Ramhal, states that the reason we were put on this world is to work hard, fight the yetzer hara, and accept the reward in the World To Come. He goes on to say that if we just receive the rewards for free it wouldn't be as enjoyable to us.

If God wanted to give us reward with maximum enjoyability, he could have just created us with the ability to enjoy free stuff without any work just as well.

Since God is without any limitations, why would he restrict us to only enjoy rewards in this particular way?


texts:
I have a cotton-polyester kittel from Ben's Tallit Shop (everyone's favorite, right?) Here's the description: http://tzitzit.tallit-shop.com/pleated-kittel/

Does anyone know how to wash them? Do I wash it like a normal cotton garment? Also, will it shrink? (I hope it does.)


texts: How long does one say Kaddish for a sibling?

texts:
There is discussion here about saying Kaddish for parents and also some discussion on Kaddish for a sister. One place on the Chabad website states that Kaddish should be said for 30 days for a sibling while another place also on the Chabad website (see comments below article) states that 11 months is customary.

For how long is Kaddish said for other relatives?  What sources back different traditions?

I am specifically concerned about the case of a deceased sibling, but I am also curious about minhag for Kaddish for other close relatives such as children.


texts: How did you solve the problem of acquiring etrog and lulav in the northern countries?

texts: This is especially true of the Ashkenazi communities. Previously, transport links with other countries were not so developed, therefore, the Etrogs and Lulavs were in an obvious deficit among the Ashkenazi. Obviously, there were communities that in Sukkot were left without a lulav and etrog. How was this problem solved then?


texts: If you were born one sect (Ashkenaz) but wanted to become another (Sephardi), do you have to go through conversion?

texts:
I encountered a man who found out he was Jewish with Ashkenazi lineage, but for personal reasons converted to Sephardi. Never heard of this before. I remember learning there are several halachot in regards to staying true to your lineage/sect. I also remember lenience to when you're with a majority who hold to a different minhag.

If possible, please source.


texts:
I have stumbled upon the title "Hatomim" before people's names in Chabad-oriented documents on the Internet.

What is the meaning and significance of this title, in this context?
Practically speaking, to whom is it applied?
Does it refer to a particular achievement or religious quality, or is it just a nice thing to call someone?


texts:
When did Jews start reciting the Shema Prayer?

Was it before or after the Babylonian Captivity?

Was it before The Exodus?

Did Moses start the practice?


texts: Is it okay to have reduplicated names or same first and last name?

texts:
Is it okay to have reduplicated names or same first name and last name?
for example Daniel Danielson.


texts: Basis for not doing a full sof-aliya trop on Hashem's name

texts:
The Ashkenazi leining for the end of an aliya generally has a drop of 4 tones. In my preferred key, that's from D to A (hit y then e on this virtual piano). However, some baalei kriah in my shul do not do this when the last word of the aliya is Hashem's name, and instead drop only a single tone (D to C, hit y then t on that piano).

I would guess that the reason for this is some notion of respect, where they don't want to make such a drop on His name.

Is there any basis in halacha or firmly established minhag for this, or is it merely a personal quirk of a few people?


texts:
Can an 'AGA oven' be koshered?

Here are Wikipedia and video explanations of what an AGA oven is. Here's an excerpt from the Wikipedia page:

  The AGA cooker is a heat storage stove and cooker, which works on the
  principle that a heavy frame made from cast iron components can absorb
  heat from a relatively low-intensity but continuously-burning source,
  and the accumulated heat can then be used when needed for cooking.


texts: Is ice considered food or drink in Halacha? So for example, if one would eat an kezais of ice on yom Kippur, but it would not be equal to a reviyis, would he be liable for a chatas?


texts: Free will a prerequisite for punishment?

texts:
I read that the angel Metat was subjected to 60 pulsei de-nura (Aramaic: פולסא דנורא "lashes of fire"). I have been taught that angels do not have free will. Did this angel act from free will or did he get the punishment
despite that he could not have done anything about it? My real question: is free will a prerequisite for punishment?

  (Chagigah 15A v12) He saw that permission was granted to Metatron to sit and write down the merits of Israel. Said he: It is taught as a tradition that on high there is no sitting and no emulation, and no back, and no weariness. Perhaps, — God forfend! — there are two divinities! [Thereupon] they led Metatron forth, and punished him with sixty fiery lashes, saying to him: Why didst thou not rise before him when thou didst see him? Permission was [then] given to him to strike out the merits of Aher. A Bath Kol went forth and said: Return, ye backsliding children  — except Aher. [Thereupon] he said: Since I have been driven forth from yonder world, let me go forth and enjoy this world.


texts: How to maintain devotion to Hashem in a low period in one's life?

texts:
It seems that when things in a person's life are going well, it's easy to pray with concentration and be devoted to the service of the creator. However, when things turn sour these items are more difficult to maintain - one might not pray with as much concentration and do the mitzvot not whole-heartedly.

How can one maintain the same level of devotion no matter what situation he or she is in?


texts: Kiddushin via a valuable coin that's literally worth less than a perutah

texts:
Suppose one were to mekadesh a woman using a valuable coin that is literally worth less than a perutah, but the same coin technically carried an additional value.

For example: a 1943 1 cent Lincoln steel penny can literally be used as 1 cent... but technically also has a value of  $1,625.

If one were to use such a coin to mekadesh a woman would the kiddushin be valid?

Namely, if a person specified this 1 cent coin that WOULD NOT be halachically valid, can we say that since the coin ALSO carries an additional value that is significantly more than a perutah that the kiddushin WOULD be valid?

(a bit similar to this question but def not the same. That question emphasizes the stipulation, this question emphasizes the difference in value and how one of the values would halachically be invalid)


texts:
Purim is always a rough time for me, as I am always worried about being mekayem Matanot Laevyonim properly.  The problem is of course that if you share an עני with someone else, then if the other guy gives him the money first he might not be technically an  עני by the time it's your turn to give matanot.
As such, I usually find my evyonim 30 days before purim and lock them up to make sure nobody gives them any money (drugged fruit on Tu-Bishvat is perfect for this).  This year however, one of my evyonim managed to chew through his ropes and got away (will need to conisder mehadrin rope next year).
This is my dilemma.  All the local evyonim have already been taken, so what is the shiur for how I must go to look for a real evyon?  Also, is it technically possible to temporarily rob someone of everything?  What if I just threaten them until they are mafkir everything they own?  Not sure that it would really work...
Does anyone have any better ideas?  My best plan right now is to get an eved then release him.  I think that "Kana Eved Kana Rabo" should suffice to ensure that he is an עני deorita.

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


texts: Where can I find commentary on Mishnah Avodah Zarah 3:4?

texts:
Where can I find commentary on the Mishnah Avodah Zarah 3:4?  If you could point me to a couple sources for where I can anything from rabbinical commentary to ACADEMIC commentary for the passage below would be much appreciated (passage below):

  Proklos son of Plosfos asked Rabban Gamliel [a question] in Akko, while he was bathing in the bathhouse of Aphrodite. He said to him: "It is written in your Torah (Deuteronomy 13:18): 'And let none of the condemned cling to your hand;' why then are you bathing in the bathhouse of Aphrodite? He said to him: one does not respond [to halakhic questions] in the bathhouse. When he left, he said to him: "I did not come into her territory; she came into my territory. They did not say [when they built this bathhouse]: 'Let us make a beautiful bathhouse for Aphrodite.' Rather, they said: 'Let us make Aphrodite for the beauty of the bathhouse.' Another reason: [even] if they gave you a lot of money, you would not enter before your idolatry naked and defiled and urinating in front of it. Yet she stands on the sewer pipe and the entire nation urinates in front of her. The verse (Deuteronomy 12:3) only applies to "their gods;" that which he treats like a god is prohibited, and that which he does not treat like a god is permitted.


texts:
Who knows one hundred seventy-five?
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: Use of definite article (ה) in יהי רצון ... מצות התלוים

texts:
The paragraph after the ברכה (b'racha) of ציצת (tzitzis) ends with the expression " וְתַרְיַ"ג מִצְות הַתְּלוּיִם בָּהּ".

My question is why does the word "התלוים" start with "ה"? It appears like the "תלוים" is part of a definite noun phrase.

  יְהִי רָצון מִלְּפָנֶיךָ. ה' אֱלהַי וֵאלהֵי אֲבותַי. שֶׁתְּהֵא חֲשׁוּבָה מִצְוַת צִיצִית לְפָנֶיךָ כְּאִלּוּ קִיַּמְתִּיהָ בְּכָל פְּרָטֶיהָ וְדִקְדּוּקֶיהָ וְכַוָּנותֶיהָ. וְתַרְיַ"ג מִצְות הַתְּלוּיִם בָּהּ. אָמֵן סֶלָה

("Da'at Sidur Ashk'naz")


texts: "Wedding anniversary" in Jewish thought.

texts: Does the concept of "wedding anniversary" specifically enter Jewish thought or is it to be thought of as another of the many occasions for giving thanks to HKB"H?


texts: When did Ben Teshuva become Baal Teshuva?

texts: Rabbeinu Yonah in Bava Basra 39a talks about someone who does Teshuva and calls him a Ben Teshuva. What is the earliest reference in history to the words Baal Teshuva? And why did it change from Ben Teshuva to Baal Teshuva?


texts:
In Ginzei Hakodesh on page 333 it says the following:

"'The wise man buys mitzvos - particularly when we are speaking of 'meis mitzvah,' one that is neglected as if it were dead. It is well known that the Chofetz Chaim zt"l wrote that one who becomes involved in mitzvos that are considered 'meis' will have a greater reward than any other  person."

Does anyone know where the Chofetz Chaim says this?


texts:
Did Haman eat at the party before Ahashveirosh caught him "leaning" on Esther?

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


texts:
I was curious as to what the Derech Halimud (learning style) is for Satmar Chassidim. I understand that the general Chassidish Derech (Chassidic style) is one that moves at a quicker pace with not as many commentaries as opposed to a Litvish Derech Halimud (Lithuanian (non-Chassidic) learning style) which is slower and more in depth.

Does the Satmar Derech follow the general Chassidish Derech? If not, what is their Derech Halimud?


texts: Is there an issue with ladies going to the zoo when they are pregnant? If yes then why is it a problem?


texts:
Before Pesach, it is common to attempt to get rid of whatever chametzdik food one is able to. Taking this and the issur (prohibition) of bal tashchit into account, is it actually permissible to throw out and/or burn chametz that is still edible, rather than selling it?

CYLOR


texts:
Is there any halacha brought down:

That one has to wear begadim mechuvadim on Shabbos or Yom Tov?
Does this apply for davening?


texts: Why are the Yehi Ratzon prayers connected to Tachanun?

texts:
On Mondays and Thursdays, after the torah is read, we say a series of Yehi Ratzon prayers. However, we do not say those prayers on a Monday or Thursday on which we do not say Tachanun:

  The Ashkenazim are accustomed to say “Yehi Ratzon” while the Torah is being rolled and covered, except on days that Tachanun is not recited (see Piskei Teshuvot 147:7).

http://ph.yhb.org.il/en/03-22-04/

Why are the Yehi Ratzon prayers (which ask for things in the same way that we ask in other places, like the refa'ainu prayer) limited by the saying of Tachanun? Can we not say a Yehi Ratzon for sustenance for sages because we are not saying Tachanun?


texts: I read here in an article by Rabbi Gil Student that the late Lubavitcher Rebbe zy"a believed in the geocentric model despite the modern scientific evidence to the contrary. What is the source for this claim? Can someone cite a letter or Sicha from the Rebbe zy"a where he discusses his support for the geocentric model?


texts: Kidushin with food from someone else's banquet

texts:
I heard that a person can perform kidushin with the food of someone else's banquet, when he's been invited as a guest.

Is this true? If so, why? (Do the owners of the banquet relinquish ownership over the food?) And where is the source for this?


texts:
In Bereshit 39 - end of parshat Vayeishev - the Torah keeps using the word ויהי. In 23 verses, there are 15 times the word ויהי repeated.
Is there a significance of the ויהי repetition, over and over, in this Chapter?


texts: PTIJ: What type of kavanah do I need in my PTIJ verbiage?

texts:
When I ask Purim Torah questions, I also add proper verbiage so the people can understand me properly. However, recently I decided to add a keyboard shortcut that automatically adds the text with the click of a button. My concern however, is that the original kavanah that went into the meta posting has been lost.
And, based on the Talmudic dictum (Berachos 13a) כל פרשה צריכה כוונה, this would not be a valid posting. Especially based on the conclusion (ibid.) שמע מינה מצות צריכות כוונה. Which is likewise recorded in Orach Chaim 60:4.

י"א שאין מצות צריכות כוונה וי"א שצריכות כוונה לצאת בעשיית אותה מצוה וכן הלכה:

After all this research, I have also started to question if one can even copy manually at all. Perhaps, one must type it out manually each time, as the Talmudic dictum goes (Kidushin 41a) מצוה בו יותר מבשלחו, better to do it yourself.
Additionally, since this is  the biblical commandment of Torah study I feel the need to be extra stringent.
The question thus stands, if I can continue using my shortcut at all, and if there is room to permit a general copying which most of the site is wont to do.

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


texts: Torah prohibition of Shofar on Shabbos Rosh Hashanah?

texts:
The Torah says Rosh Hashanah is a יום תרועה, a day of shofar blasts, and זכרון תרועה, a remembrance of shofar blasts. This seems like a contradiction.

The Gemara (Rosh Hashanah 29b) suggests that the remembrance of shofar blasts refers to Rosh Hashanah that falls on Shabbos. The Gemara infers that this would be a Torah prohibition. There are questions on this suggestion, and it is subsequently rejected. Blowing the shofar on Shabbos RH is merely a rabbinic prohibition.

What was the hava amina, initial understanding, that it would be a Torah prohibition? Why would it be forbidden? What kind of prohibition would it have been? The Gemara states it's not a Melacha. Would it have been a new Melacha? Or a side prohibition, like having your animal rest?

I'm asking not just from the Hava Amina but from the Yerushalmi which makes the same suggestion as above to resolve the verse, and makes no mention of a rabbinic prohibition. The Damesek Eliezer (see below) says there's no mention in the entire Yerushalmi of a rabbinic prohibition. I heard the same fact in the name of Rav Meir Simcha. It sounds like the Yerushalmi sees it as a Torah prohibition.

I'm also wondering about the Biur HaGra. The Shulchan Aruch (OC 582:6), following the above Gemara that even though it's a rabbinic prohibition, the verse implies that there is no shofar on Shabbos, says to mention זכרון תרועה in the prayers. The Biur HaGra when writing the source of this halacha, says:

  רא"ש סוף ר"ה וגמרא שם כט ב' ועי' בירושלמי שם

  Rosh at the end of Rosh Hashanah, and the Gemara there 29b. And look at the Yerushalmi there.

Why is the Gra pointing to the Yerushalmi? He's letting you know it holds its a Torah prohibition? He holds its a Torah prohibition? Something else? Why mention it in a halacha about prayers. I looked at the Damesek Eliezer there and he wasn't so clear to me. Subsequently I saw Rav Shmuel Bornstein asks this in his sefer Shai LaMoreh.

If this last question isn't connected enough to the first one I can make it a separate question


texts: How do you maximize your aravot's period of freshness?

texts: Every Sukkot any aravot that I start the holiday with tend to get dried up by the end of the holiday, if not to the point of being unfit for service, at least enough to be ugly. What do you do to maximize the amount of time your aravot stay fresh?


texts: Eating your own (kosher) food in a non-kosher restaurant?

texts:
This was brought to mind by this question:

What are the rules about joining your co-workers (or the like) for a meal in a non-kosher restaurant, but bringing your own food? Is it prohibited as mar'is ayin (because people will think that you're eating non-kosher food along with them, or that the restaurant is in fact kosher), or is there not a problem (because your bag of food, or whatever, makes it plain that you're not eating from what the restaurant is providing)?


texts: Why is the Shem Havaya pronounced as the Shem Adnut?

texts: I was wondering why, after the true pronunciation of the Shem Havaya was lost, was it decided that the name be pronounced like the Shem Adnut - and not like any other one of Hashem's names? Why was the Shem Adnut chosen?


texts: How did Amram (Mose's father) marry Yochevet his aunt?

texts:
It is known that according to Halacha it is forbidden to marry your aunt. How come that Amram (Mose's father) married his aunt - Yochevet. As mentioned in Exodus 6:20:

וַיִּקַּח עַמְרָם אֶת-יוֹכֶבֶד דּוֹדָתוֹ, לוֹ לְאִשָּׁה

Moreover, the children of these marriage were 3 holy people and Tzadikim: Moshe, Aharon and Miriam.


texts: Were the בגדי לבן 30 מנה in weight or value?

texts:
I'm studying משניות מסכת יומא and have come across this passage (in chapter 3 mishna 7, found in the Bavli on page 34:2):

בשחר היה לובש פלוסין של שנים עשר מנה ובין הערבים הנדוין של שמונה מאות זוז דברי רבי מאיר וחכמים אומרים בשחר היה לובש של שמונה עשר מנה ובין הערבים של שנים עשר מנה הכל שלשים מנה אלו משל צבור ואם רצה להוסיף מוסיף משלו
In the morning [of Yom Kipur, the kohen gadol] would wear Egyptian [clothes] of twelve mane [=1200 zuz], and in the afternoon Indian of 800 zuz: the words of Rabbi Meir. The sages said: in the morning, he would wear [clothes] of eighteen mane and in the afternoon of twelve mane, a total of thirty mane. These are from the assets of the community; if he wanted to add, he could add from his own.

Mane and zuz were units of currency and of weight. Does this passage refer to the clothes' value (or cost) or to their weight?
(I don't see that any of the commentaries in a standard version of משניות state clearly one way or the other.)


texts:
What is the root and source of the term "sanhedrin," the name of the Jewish high court and of a tractate in the Talmud?
As far as I know, it is not from scripture.


texts: Is there a place online where I can find recordings of Chabad chazzanus (i.e. the tunes a Chabad chazzan would use for Hodu, Shemoneh Esrei, etc.)? The recordings should preferably be free online. Thanks.


texts: Biblical prediction for Ashkenazi-Sepharadi split

texts: Is there any prediction in the Torah for the split between Ashkenazim and Sepharadim? I was told that there is but can't think of anywhere to look. Thanks.


texts: Questions regarding selling "mitzvah" items to Christians for use in their Church service

texts:
My understanding is that one is not aloud to intentionally sell anything to an oved avodah zarah ("idol worshipper") if he knows that he will use that item for his idol worshipping purpose.

There are two "mitzvah items" that I have seen Christians use as part of their Church service, and regarding each of these, I'm curious if this prohibition applies:

Can one sell pieces of his lulav to a Christian for him to use as part of Palm Sunday services?
Can one sell matzot shel mitzvah (i.e. - those specially baked for Pesach Seder use) to a Christian who uses them as the "host" as part of mass?

Factors to include in your answer, if applicable include:

any halachot of Jews selling items to Gentiles for their worship purposes
any special kedusha (holiness) status to left-over lulavim or matzot after the holidays
whether today's Christians are in the category of aku"m (idol worshippers) even if they do attend a service, occasionally.


texts:
Meleches Uman, skilled labor, is not permitted on Chol Hamo'ed even for the needs of the mo'ed (M.B. 540:1).

Common practice indicates that driving on Chol Hamo'ed is allowed.  However, driving is a melacha (burning) and it seems to be a skilled activity, as it takes practice to learn how to do it.  So why is it allowed on Chol Hamo'ed?

I have a theory as to why it is accepted as being permitted, but I am looking for a source that discusses and permits this explicitly.


texts:
Assuming all the necessary local zoning permits were received, can a Jewish institution or individual build a construction (such as a school playground) with a view of private property (e.g., a private backyard) if it significantly increases the amount of people viewing / able to view into the property, in a way that likely reduces the value of the property and/or infringes on the comfort level of the owner?

Possible concerns might include the concept of hezek re'iyah - infringement of privacy (lit: damage via seeing). See e.g. Maimonides Laws of Neighbors Chapters 3, 7, and 8; Ramban on Bava Basra 59b; Rama on Bava Basra 3a; Taz (Orach Chaim 637:4); Rema (154:7) and Pischei Choshen (Nezikin 14 note 3), cited here.


texts: How to differentiate between a "revealed" Halacha and Paskened one?

texts:
This question mimics a similar question about mathematics - is it discovered or created.
Our Rabbis ruled a lot of Halochos. Some of them are considered "the revelation of the original Halochos G-d gave to Moses", for example, what the Gemmorah (Temurah 16a) says :

במתניתין תנא אלף ושבע מאות קלין וחמורין וגזירות שוות ודקדוקי סופרים נשתכחו בימי אבלו של משה,
אמר רבי אבהו אעפ"כ החזירן עתניאל בן קנז מתוך פלפולו

A different type of Halochos is what the Rabbis ruled by their authority to rule. A good example would be everything that the Rabbis Paskened knowingly against the true Halacha, as in the cases of Tanuro Shel Achnai or that money does not buy in place of Meshicha.
My problem in studying the Talmud is the amount of effort I put into understanding the veracity of a particular ruling: if a Halachah is revealed it should reflect some kind of divine truth, while if it is simply ruled or accepted, it is pretty arbitrary, and there's no way of attesting its veracity.
For example, a Succah's height can't be more than 20 Amas or should be at least 7 Tfochim wide. Is that how G-d sees what a Succah IS, or He didn't care and authorized the Rabbis to come up with whatever their imagination tells them, in a sort of "החדש הזה לכם" - you decide when you want your months to begin.
For all other cases, where it does not say "Halocho Lemoshe MiSinai", is there a way of knowing that what the Rabbis ruled is "Heavenly truth" or a "Rabbinical decree"?
(Needless to say, it has little of a practical difference, as both have the same power.)


texts:
I read in the name of (Ariz"l) some Kabbalistic books that Zimri Ben Salu was the reincarnation of Shechem ben Chamor that took Dina and the story of Bnot Moav is [allegorically] a repetition of the story of Dina.

That seriously puzzled me, as I always understood that the Jewish souls come from a different repository altogether.

A different approach teaches that reincarnation aims a completion of one’s spiritual "tasklist" so to do that, theoretically, a person can reincarnate in a creature of a lower level (a gentile, an animal or e tree?) but not in higher ones.

How this phenomenon is explained?

(I would love to have the source also, please).


texts: Why did David choose to lay with a married woman when it seems so out of his character?

texts:
How Could David go and do this?
I understand the whole get thing that before going into battle the men would give their wives a get in case they died, but nevertheless, we're talking about the great one and only King David breaking two of the most fundamental laws of the Torah,
one being not to covet your brother's wife, and
the other being not to lay with a married woman, thus committing adultery.

Couldn't he have just waited or offered Uriah a large sum of money to divorce his wife. I mean we're talking about a man that conquered his evil inclination,
not to mention the fact that most probably all of his wives were very beautiful.

Am I missing something here?
I'm really sorry if this is offending anyone, but I really just don't understand.


texts:
Is there a name for the dialect of Hebrew/Aramaic that Rashi and Tosfot use? Have there been any articles and/or books published on how to systematically approach Rashi and the Baalei Tosfot's language grammatically?

I ask since on the one hand, Rashi uses Hebrew personal pronouns, but might also use vocabulary such as "ילפינן" ,"ליכא" ,"איכא", etc., which are Aramaic. Tosfot appears to have similar characteristics. So does this "dialect" count as Hebrew, Aramaic, or some mixture?


texts: What does a Kohen write on his Kasubah (a "regular" kohen and a case of a challal?)

texts:
Normally when a Kohen who still has his regular Kohen status gets married what do we write on his Kasubah?

Ploni HaKohen ben Ploni HaKohen
or
Ploni ben Ploni HaKohen

As well in the case of someone that is a "challal", what would be written on his Kasubah?

Ploni ben Ploni
or
Ploni ben Ploni HaKohen (since his Father is technically still a Kohen.)

(Note: If someone could help with an easily understandable definition of "challal" I'd appreciate it.


texts:
It's ossur for a man to look at a woman for pleasure. Even to look at her small finger with the intention of having pleasure from it (See EH"E Siman 21 Sif 1.)

Is there any prohibition for a woman to look at a man for pleasure?


texts: Why did Binyamin think Yosef was still alive?

texts:
Rashi (Bereshit 43:30), quoting the Talmud (Sotah 36B), tells us that Binyamin named each of his 10 sons in honor of Yosef.

Many of the names indicate that Binyamin knew that Yosef was alive, in exile, and in captivity. He even knew that Yosef was married. From that Rashi:

[My first son was named] Bela because he (my brother) was swallowed up (נִבְלַע) among the nations.
[My third son was named] Ashbel because God put him (my brother) into captivity (שְׁבָאו ֹאֵל).
[My ninth son was named] Huppim because he (my brother) did not see my wedding (חוּפָּתִי), neither did I see his wedding (חוּפָּתוֹ).
And [my tenth son was named] Ard because he (my brother) descended (יָרַד) among the nations.

Why didn't Binyamin think that Yosef was dead? The brothers had returned with a story that Yosef had been killed by a wild animal, and no one disputed the story. Binyamin wasn't present at the sale to know any differently (Rashi 45:12), so why should he think otherwise?


texts:
According to wikipedia:

  There is a dispute regarding the thirteen principles: Either the kal va-chomer is unique among the thirteen rules in that it may be applied by anyone in any circumstance in which it logically applies and the remaining twelve rules may only be applied with a tradition of application descending from Moses (or another authoritative legal board of the era) or all thirteen except a gezerah shava are open to all and only the latter is restricted in its application.

Where can the details of this "dispute" be found?


texts: When does the Mishna use the word "Hem" and when does it use the word "Hen"?

texts:
I always assumed that Hem and Hen are masculine and feminine, but I see that the Mishna uses them quite interchangeably:

"שלשה תריסין הם" - Masculine with Hem

"שלש עגלות הם" - Feminine with Hem

"שלש ערבות הן" - Feminine with Hen

(From Kelim chapter 24)


texts: Bedikat chametz when changing locations on Erev Pesach

texts: Suppose someone is going to be staying somewhere for Pesach (say a hotel), but he will be going there during the day on the 14th of Nisan. When and where should he do bedikat chametz?  Presumably, he should do a bedika in his hotel room when he gets there, but the mitzvah is normally done on the night of the 14th when he will still be in his non-Pesach locale.  How should he do his bedika?  Should he do it (with or without a bracha) on the night of the 14th in the place where he will not be spending Pesach?  Should he do it (with or without a bracha) in the hotel where he will be spending Pesach during the day on the 14th?


texts: How could Aharon stand inside the Mishkan

texts: According to the position in the gemara in Shabbos :צב that all of the leviim (includes cohanim) were 10 amos tall, how could Aaron or Moshe fit in the Ohel Moed (10 Amos tall as well, see parshas Teruma) standing straight and wearing tefillin and the mitznefes above their heads? Magnifying the question, Tosfos (and seemingly all of the rishonim other than the Rashbam in Bava Basra) holds that ten amos is just until his neck (and with his head he was 10 1/2 amos tall), and this was his height before having the shemen hamishcha, which according to many, we see from Dovid hamelech made people grow taller?


texts: What mitzvos are under the umbrella term מתן שכרה בצידה referenced in the Jerusalem Talmud Bava Basra

texts: The gemara in the Jerusalem Talmud Bava Batra (cited here) refers to a collective set of commandments called "מתן שכרה בצידה", which I believe can be loosely translated as "reward given on the side" and I parenthetically add, (in this world). It is my understanding that there are 2 mitzvot referenced in the Torah that can be categorized as such, namely שילוח הקו (sending away the mother bird) and כיבוד אב ואם,(honoring one's father and mother) which both come with a reward of אריכת ימים, which is simply translated as, "length of days". Can someone inform me if there are other mitzvot that are considered to fall under the category of "מתן שכרה בצידה" besides the 2 mitzvot referenced above and what they are along with their respective rewards?


texts:
If I recall correctly, there are a variety of stories that allude to prophecies about the destruction of 2 temples. For example, the Bereishit Rabba to 45:14 reads, " אֶלָּא אָמַר רַבִּי אֶלְעָזָר בֶּן פְּדָת יוֹסֵף רָאָה בְּרוּחַ הַקֹּדֶשׁ שֶׁשְּׁנֵי בֵּית הַמִּקְדָּשׁוֹת עֲתִידִין לִבָּנוֹת בְּחֶלְקוֹ שֶׁל בִּנְיָמִין וַעֲתִידִין לֵחָרֵב" and the Zohar seems to point to the inevitability of 3 temples.

I assume that these sources were known -- unless there is some explanation that they were not public knowledge at this time. So assuming their existence and dissemination, after the destruction of the first temple, did these stories have any effect on the people's interest in building a second temple (knowing that it was fated to be destroyed)?

I'm not asking about here anyone's reluctance to build the first temple though that might have the same contextual problem. I'm also not concerned here with anyone's reluctance due to more immediate prophecies related to the behavior of the Jewish people -- just to the pre-existing knowledge that there were already, on the books, prophecies that 2 temples would be destroyed.

So was there any impact on the drive to rebuild which can be attributed to a realization that another destruction had already been foretold?


texts:
The word למען appears frequently in Tanach and in prayers. When in prayers, it usually means "for the sake of". (e.g. עשה למען שמך). However, the meaning in Tanach is less clear:

  לֹא תֹאכַל עָלָיו חָמֵץ שִׁבְעַת יָמִים תֹּאכַל עָלָיו מַצּוֹת לֶחֶם עֹנִי כִּי בְחִפָּזוֹן יָצָאתָ מֵאֶרֶץ מִצְרַיִם לְמַעַן תִּזְכֹּר אֶת יוֹם צֵאתְךָ מֵאֶרֶץ מִצְרַיִם כֹּל יְמֵי חַיֶּיךָ (Devarim 16:3)

In this case it seems to mean "in order that" which is similar to the meaning used in prayers.

  וְהָיָה בְּשָׁמְעוֹ אֶת דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת הַצְּמֵאָה (Devarim 29:19)

Here it makes little sense that he's ignoring the Tochacha "in order to" have his unintentional sins treated seriously (using Rashi's interpretation). Perhaps here it means "thereby" or "resulting in".

  כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה' לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא ה' עַל אַבְרָהָם אֵת אֲשֶׁר דִּבֶּר עָלָיו (Bereishit 18:19)

With regard to the first למען, Hashem knows Avraham, "thereby" or "in order that" Avraham will command his sons to be righteous? Neither alternative seems logical. Maybe here it means "because".

For the second למען, it might mean "therefore", similar to the usage in the verse in Devarim 16:3.

Thus, my question is: Does למען actually have a specific meaning? Or is it a multipurpose word, so that it can mean anything to fit the context?


texts: laws of saying shema and aleynu with the tzibbur

texts: I remember learning that you should say shema and aleynu together with the tzibur. If you're a little behind, do you stop what you're saying and say shema or do you catch up and say it when you're there? It would seem redundant to say it twice.


texts: Difference in Nikkud for לא כי in Torah and Mishna

texts:
The phrase "Lo Ki" occurs in Tanach (Genesis 18, 15):

  וַיֹּ֥אמֶר ׀ לֹ֖א כִּ֥י צָחָֽקְתְּ׃

and in Mishna:

  רַבִּי יְהוּדָה אוֹמֵר, לֹא כִי, אֶלָּא חֲצִי בָצָל גָּדוֹל (Trumot 2, 5)
  אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּאי, לֹא כִּי, אֶלָּא כָּל כֹּהֵן שֶׁאֵינוֹ שׁוֹקֵל חוֹטֵא (Shekalim 1, 4)
  וְזֶה אוֹמֵר לֹא כִי, אֶלָּא בְסֶלַע לָקָה (Baba Kama 3, 11)

I noted that all Menakedim (patented grammarians) write "כי" in Mishnayot and not "כּי". But in the verse, there is a Daguesh.

Starting the study of "שער אותיות  או"י" in Sefer Hamichlol, my astonishment is growing. It seems as if the aleph of Lo is mute and the Kaf need a Daguesh Chazak.

I don't know what the difference is between the verse and the Mishnayot. But I am sure that the menakedim know. I need an explanation.


texts:
1- What writings of the Vilna Gaon do we have that are not commentary or textual emendations?

2- Do we possess any writings of the Vilna Gaon that talk about or reference his contemporaries or students?


texts:
On Shabbos, Chazarah, which is returning something onto the fire, is permitted if it was fully cooked already (among other conditions that have to be met)although it is Mitstamek v'yofe lo.

Is a soft boiled egg considered fully cooked which would allow its return onto the fire on Shabbos?


texts: Is there a transliterated version of what you need to say at the end of the complete Mishna?

texts: My Hebrew is not very strong and I have to say everything at the end of Uktzin for a group of people that completed the entire Mishna in honour of a friend that passed away.  Does anyone have this transliterated?


texts: Do they still print g'maras with regular Torah Or?

texts:
It used to be the standard for many many years that each in-text quotation of a Biblical verse in the Vilna edition Talmud Bavli had a little circle before the first word, which corresponded to a citation called Torah Or directly to the right or left that provided the source chapter. In newer, retypeset, laser-printed editions of the same, this system has been replaced by a numeric footnoting system that refers one to the lower margin of the page where the full pointed text and chapter:verse citation are given, called Torah Or Hashalem.

As great as it is to have all this information at one's fingertips instead of having to search a whole chapter for the relevant words, I really miss the instant recognizability and ease of use of the old system, especially the little circles. Do any of the fancy new printings use the circles?


texts: What type of reason was G-d giving Moshe to go to Pharaoh (Shemot 10:1)?

texts:
Exodus 10:1:

  וַיֹּ֤אמֶר יְהוָה֙ אֶל־מֹשֶׁ֔ה בֹּ֖א אֶל־פַּרְעֹ֑ה כִּֽי־אֲנִ֞י
  הִכְבַּ֤דְתִּי אֶת־לִבּוֹ֙ וְאֶת־לֵ֣ב עֲבָדָ֔יו לְמַ֗עַן שִׁתִ֛י
  אֹתֹתַ֥י אֵ֖לֶּה בְּקִרְבּֽוֹ׃

  And the LORD said unto Moses: ‘Go to Pharaoh; for I have hardened his
  heart, and the heart of his servants, that I might show these My signs
  in their midsts."

There are a few things puzzling in the opening verse of parshat Bo. First, the discussion in this verse and the next few, when G-d is talking, he doesn't relay to Moses what he should say to Pharaoh. With all the other plagues that Moses appeared to Pharaoh, G-d usually says, "Tell Pharaoh 'Let my people go and serve me.' Additionally, he tells Mosses to relay a warning about the next plague.

Here, there is neither. What's even stranger is that the phrasing seems to make "Because I have hardened Pharaoh's heart" as the reason to go to Pharaoh. That doesn't seem to be a reason to go. As a matter of fact, it seems to be a reason not to go. If Moses already knows that Pharaoh won't listen to anything he tells him, why should he go at all? Shouldn't the reason be more like, "Because I want him to release my people"?


texts:
I see that people still make earthen ovens, however, before making one I want to see if it theoretically can be kashered.

I know that earthenware vessels cannot be kashered  (I heard that it has to do with them breaking in the heat)

But is it the same by an earthen oven?
Can it theoretically be kashered?
How?

Sources please


texts: Is there a non-grammatical reason why יִשְמָעֵאל is written with the tzeirei under the ayin and not under the aleph?

texts:
The word יִשְמָעֵאל is written with the tzeirei under the ayin and not under the aleph (like this: יִשְמָעאֵל). I think that the suffix אֵל refers to Hashem and therefore would have expected  the tzirei to be under the aleph.

Is the positioning of the tzeirei intended to convey some message or is it just the result of some grammatical rule?


texts: Does a 3% angora sweater have to be tested for shatnez?

texts: Does a sweater that has 3% angora and all other synthetic fibers have to be checked if it has no appliques?


texts: When Moshisch comes (Biezras Hashem) will there be technology like, computers, cars, electricity, etc?


texts: The sefer "Radiance of Shabbat" by Simcha Bunim Cohen on whether stam yeinam is ok for kiddush b'dieved

texts:
"Stam yeinam, which is wine processed or even possibly touched by a non-Jew or a public desecrator of Shabbat, is forbidden to be benefited from, and thus is obviously inappropriate for kiddush (YD 123:3, and Shakh 123:7). Poskim dispute whether one has fulfilled one's obligation if such wine was in fact used for kiddush." (Radiance of Shabbat, p. 47, note 21).

If anyone has this sefer, can they please tell me if the author says anything else about this, or if he quotes those "poskim" further, because it is a chiddush to me that stam yeinam would be good for kiddush even b'dieved.


texts:
Note: I had recalled seeing this or a similar question somewhere on the site but couldn't find it.
There's a midrash that appears in two versions (that I know of), one in Midrash Tehillim 21:1:

"...אמר רבי חנינא אין מלך המשיח בא אלא ליתן לאומות העכו"ם שש מצות. כגון סוכה ולולב ותפילין. אבל ישראל למדין תורה מן הקדוש ברוך הוא שנאמר (שם נד יג) וכל בניך למודי ה'. ולמה בשביל (ישעיה יא י) אליו גוים ידרושו..."

Translation: "...Said Rabbi Chanina: "The King Messiah doesn't come but to give the idolatrous nations six commandments. Such as Sukkah, Lulav and Tefillin. But Israel study Torah from the Holy One, Blessed Is He, as it says (Isaiah 54:13) "And all your children shall be disciples of the LORD." And why? In order for (Isaiah 11:10) "Nations shall seek his counsel"..."
And the other version in Yalkut Shimoni on Nach, 682:

"...אמר רבי חנינא אין מלך המשיח בא אלא ליתן לאוה"ע שתי מצות כגון סוכה ולולב. אבל ישראל כלם למדין תורה מן הקב"ה שנאמר וכל בניך למדי ה', ולמה, בשביל אליו גוים ידרושו..."

Translation: "...Said Rabbi Chanina: "The King Messiah doesn't come but to give the nations of the world two commandments, such as Sukkah and Lulav. But Israel will all study Torah from the Holy One, Blessed Is He, as it says: "And all your children shall be disciples of the LORD." And why? In order for (Isaiah 11:10) "Nations shall seek his counsel"..."
I was wondering on the choice of commandments in this midrash. All commandments mentioned - Sukkah, Lulav and Tefillin - are זכר ליציאת מצרים commandments - in remembrance of the Exodus. In what way would they be relevant to the nations of the world, who didn't go through the Exodus?


texts: What happens to a non-Jew in the afterlife?

texts:
Suppose you were born on an island where you have never met a jew in your entire life, where you have never seen a synagogue before, never seen a rabbi before.

What happens to your soul, if you are ignorant of judiasm, never even having heard of the word Judaism, never been taught to pray?


texts: Are there any Iyun Tefilla lectures online or in-house in Nassau County, Brooklyn or Queens?

texts:
I think the question title pretty much states everything.

I'm seeking a live shiur (lecture) that focuses on iyun tefilla - understanding the prayers. Preferably, I would like the class to discuss things from a somewhat "introductory" level focusing on the history of prayer, overall, how it evolved, how and why it eventually became congregational, and when / why it moved to a Bet Knesset. I'd also like it to focus on a selected prayer service (e.g. Shacharit weekday, etc.)

I have been reading Steinzaltz intro book on prayer and it is quite good. But, I'd prefer a live discussion either in person or online (Skype, etc.) I haven't been able to locate either. Does anyone have any suggestions?


texts:
The Torah states (Deuteronomy 18:10) “There shall not be found among you one who calculates times.”

There are however, "permissable" counting, such as the counting of the omer, the counting of

My question:
Is it permissable to count the hours of the day in order to determine angelic influences, and also use divine names to connect?

Can one count the days, for example by putting off serious decisions to a more "positive" influence is found?


texts: Can anyone Learn Shorshei Hashemos? Or is there a procedure one must go through before learning it? Does one have to be 40? Does he have to have grey hair? Does she have to know Tanach? Does he have to "know" Shas?


texts: Ex post facto realization of having seen a living member of a royal family

texts:
If one happened to be in a place at a time when a member of a royal family walked by, should one make the Berachah that one says upon seeing a king?

Assume the royal person did, in fact, wield great power, including absolute authority with regard to matters of life and death for those who rank below him.

If so, should one make the Berachah if one did not realize until after the fact that this was a royal person of such rank?


texts: Is one allowed to brush teeth on yom kippur with toothpaste without any water?

texts:
Is one allowed to brush teeth on Yom Kippur with toothpaste on a toothbrush without rinsing toothbrush before and without rinsing mouth after? What if its prescription which I would think probably makes it more dangerous to swallow? (Also would there be a difference between flavors sweet vs mint?)

On kashrut.org which is based on Rabbi Abadi it's allowed but everywhere else they say it's not/not recommended. Does anyone know of any Ashkenazic sources/poskim that allow it?


texts: Who is the Veretzky Rebbe that's been coming up everywhere?

texts: I've been seeing videos and things everywhere with this rebbe who I've never heard of before named the Veretzky Rebbe. Seems he's been popping up over the past six or so months especially, and I used to live in Monsey in chussidville and I've never heard of him. I don't want any loshon horo here, just stam information about him and his chassidis.


texts: How do married women whose professions are physically demanding cover their hair?

texts:
I'm assuming that somewhere in the world there are observant married women who work as police officers, builders, and other physically demanding jobs where an ordinary scarf, hat, or wig may not stay on well.

What tends to be used as hair covering in those situations?


texts: Why no halachos in the Babylonian Talmud like in the Jerusalem Talmud?

texts:
Most Jewish texts have a easy way to pin down a citation.

Some are numbered. For example, Rambam and Y'rushalmi and Tosefta have chapter and halacha. Some of these have different numberings in differing editions, but there aren't too many different numberings and, as, long as you assume your readers have an edition numbered like yours is, you can cite unambiguously.

Others have named (or colloquially named) sections, which are short enough that one can find stuff within each section. For example, Tanach has short sections, and many older texts (before chapters were in common use) refer to verses as being in "the section on sota", "written near Shimshon", or the like.

But the Talmud Bavli has no classically named or numbered sections below the level of chapter — its current near-universal pagination is a late invention — and its chapters (named and numbered) tend to be quite long. With some exceptions, pre-pagination texts tend to refer to citations only as "in (the start/end of) chapter such-and-such".

Why? It seems an easy matter to break up the text into sections numbered sequentially by the snippets of Mishna, as the Y'rushalmi does. Why was this not done?


texts: Why does Rashi cite the Midrash of Pharaoh's daughter stretching out her arm?

texts:
There's a famous Midrash cited by Rashi (Shemoth 2:5), that says Pharaoh's daughter stretched out her arm and that it extended beyond its natural length to pull in the basket containing the baby from the Nile river (whom she would name Moshe). This is based on the words of the Pasuk, "וַתִּשְׁלַח אֶת-אֲמָתָהּ", which are usually translated as, "And she sent her arm," suggesting that the sending is somehow awkward for a limb.  But that's not really the meaning of the words, and Rashi himself first says that אֲמָתָהּ actually means "her handmaid". (See also, "וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַה אֱ-לֹקֶיךָ:  לֹא-תַעֲשֶׂה כָל-מְלָאכָה אַתָּה וּבִנְךָ וּבִתֶּךָ, עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, וְגֵרְךָ, אֲשֶׁר בִּשְׁעָרֶיךָ. " -- "But the seventh day is a sabbath to HaShem your G-d: do not do any creative labor, you, your son and your daughter, your (male) slave and your handmaid and your animal, and the stranger that is within your gates.")  Even after citing the Midrash, Rashi further explains that the Midrash doesn't even work grammatically, because the word אֲמָה needs a Dagesh in the Mem to mean "arm".

So the Midrash is using the visual of Pharaoh's daughter miraculously extending her arm beyond its natural length to explain why the word "(and she) sent" is used in the Pasuk - even though, if we just translate it the more natural way (ie., her handmaid), it would make sense without any obvious miracles or any unusual linguistic tricks. Not only that, but the forced translation also creates a new awkward phrasing (at least in my opinion). The very next word says, "וַתִּקָּחֶהָ" - "and she took it". Once the Midrash has defined the meaning of the Pasuk that she herself extended her hand, it makes this word awkward, because it could have just said, "to take it," or something equally generic and passive. It's not really fixing any awkwardness. It's only the assumption that she did it herself that created the awkwardness it then seeks to fix, and then it accidentally creates another (admittedly slightly less) awkward phrasing.

So why should Rashi go to such great lengths (the pun wasn't originally intended, but it's a good one, isn't it) to cite this Midrash? Isn't his whole modus operandi to bring Peshat unless Peshat isn't adequate and the Pasuk calls for Derash?


texts: Can someone say Bircat Hagomel after an outpatient procedure?

texts:
I am aware that someone would say Bircat Hagomel after recovering from surgery or another major illness.

Can someone say the bracha after outpatient procedures such as a colonoscopy, where they have removed polyps, or if a person previously had dangerously high cholesterol, and a subsequent blood test confirmed that the danger is gone?


texts: If I left my kitchen under the control of someone who is a Gentile or not Shomer Shabbos, is it still kosher?

texts:
If I left my kitchen (or set of kosher dishes, etc.) with someone who is a) not Jewish or b) Jewish but not shomer Shabbos--in such a way that they could access it and hypothetically do anything they wanted with it--does my kitchen lose its presumptive kosher status? Would this depend at all on my own confidence (or their affirmations, etc.) that the person had not done anything wrong?

Despite the wording of my question title, it is actually hypothetical, and I am interested in both the l'chatchila and b'dieved cases.


texts:
I know that I'm not supposed to think about Torah in the bathroom so I tried to think about not thinking about Torah in the bathroom. But I realized that if I think about the halacha of not thinking about Torah, then I'm thinking about halacha which is Torah, while in the bathroom. So I tried not thinking about that because of the halacha but that's still thinking about Torah by remembering that there's a halacha not to think about it.
I have decided that I can not go to the bathroom until I get some practical advice about how not to think about Torah without thinking about the fact that I'm not thinking about Torah.

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


texts:
The Rambam says in Hilchos Teshuva chapter 1

עָבַר עַל כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין וְעָשָׂה תְּשׁוּבָה, תְּשׁוּבָה וְיוֹם הַכִּפּוּרִים תּוֹלִין וְיִסּוּרִין הַבָּאִין עָלָיו גּוֹמְרִין לוֹ הַכַּפָּרָה. וּלְעוֹלָם אֵין מִתְכַּפֵּר לוֹ כַּפָּרָה גְּמוּרָה עַד שֶׁיָּבוֹאוּ עָלָיו יִסּוּרִין...
If he sinned in matters which carry excisions and deaths by a tribunal and did repent, repentance and the Day of Atonement suspend [punishment], and the pain which he suffers thereafter complete the
atonement for him.

What does it mean that 'punishment is suspended' if there's still suffering that comes later? Isn't suffering a punishment too? What then is suspended?


texts: Best raisins to make raisin wine for kiddush?

texts:
Raisin wine.
SO O Ch 272 (6) quotes the Tur to say

יין צמוקים מקדשים עליו (והוא שיש בהן לחלוחית קצת בלא שרייה) (טור):
Kiddush may be recited over raisin wine (provided some moisture can be
squeezed from them before they are steeped in water) (Tur).

The raisins that I see do not yield moisture on squeezing.
What are the best raisins to use for making raisin wine over which to make kiddush?


texts:
When did Yahatz, as a ceremonial breaking of a specific piece of matzah, become a part of the Seder? In the Gemara (Pesachim 115b), there's a discussion of what it means for matzah to be "lehem oni", and there it mentions that one of the connections is that just as a poor person only has a piece of a loaf, so too the matzah is only a piece. This is only one of the possible reasons given.

How was that explanation chosen as the reason, and how/when did that turn into what's done nowadays?


texts: Why does the gemara not consider the possibility that someone will warn his wife about seclusion when he's mad at her?

texts:
The gemara in Sotah 2b discussed two different versions of a statement by Rabbi Eliezer: one from the mishna on 2a and one from a beraisa. In the mishna, Rabbi Eliezer states that in order for a woman to be obliged to drink the sotah water her husband must have warned her in front of two witnesses not to be secluded with a particular other man and then a single witness (even the husband himself) is believed to say that she was secluded with that man. In the beraisa, the requirements are flipped. The husband is believed on his own to state that he warned the wife, but two witnesses of seclusion are required.
The chachamim argue on Rabbi Eliezer in the beraisa that "אין לדבר סוף". In other words, if the husband never warns the wife not to seclude herself, she will do so. Then, if he gets mad at her for doing something terrible like burning the cholent, he can find tw o witnesses to her seclusion and claim to have warned her in the past, getting her in trouble. The gemara seems to accept that this and a corresponding argument are legitimate arguments against Rabbi Eliezer in both the mishna and beraisa, but it tries to determine in which case the argument is stronger. In the end the gemara concludes that the argument is stronger against Rabbi Eliezer in the beraisa because in the mishna's case there is a reason to be suspicious already:

אדרבה למשנתינו איכא עיקר התם ליכא עיקר
The Gemara asks: On the contrary, according to the opinion of Rabbi Eliezer cited in our mishna, there is a legitimate basis of suspicion with regard to the woman, as there are witnesses who saw the husband issue a warning to her, and therefore, it is understandable that the testimony of the husband may be relied upon when he testifies that she secluded herself with another man. By contrast, there, according to the opinion of Rabbi Yosei, son of Rabbi Yehuda, there is no legitimate basis to prohibit her to him, since there are no witnesses that she had been warned by her husband at all. Therefore, it may be that the Rabbis took issue only with the version of Rabbi Eliezer’s opinion presented by Rabbi Yosei, son of Rabbi Yehuda.
Translation/interpretation from Sefaria

Rashi comments there:

איכא עיקר - שכבר התחיל בעדים שלא ע"י כעס:
There is a basis - because the situation already began in front of witnesses before he was angry.
Translation mine

So my question is the following: Suppose I'm a bit more devious than Rashi gives me credit for. Even according to the mishna I could get my wife in trouble. When I get mad at her for burning the cholent, I can just summon two buddies and warn her in front of them. Then the next day I can claim that I saw her seclude herself, even though it's not true. This doesn't seem any more difficult than the case of the beraisa, so why doesn't the gemara (according to Rashi's understanding) consider that possibility? Another way of asking the question is, why does Rashi assume that the warning occurred before the husband was angry?


texts: Does a woman have to say 100 brachot a day?

texts:
My rav says a woman has the obligation to recite a hundred benedictions a day.
Is this the view of the majority of poskim? What are the reasons?
The following are footnotes from halachapedia:

(Women are not obliged:) From  Halichot Bayta 13:note 2 in name of Rav Shlomo Zalman Auerbach,
Sh”t Teshuvot VeHanhagot 2:129, Sh”t Shevet HaKehati 3:63, Birkat
Eitan (pg 62), Vezot HaBracha (pg 185, chapter 20), Sh”t Ateret Paz
1:1, Shevet HaLevi 5:23, and Sh”t Rivevot Efraim 3:47, 5:114 write
that women are exempt and some base it on the Magen Avraham regarding
Zecher Yetziat Mitzrayim in Shema who disagrees with the Shagat
Aryeh.
(Women are obliged) Rav Elyashiv in Yashiv Moshe (pg 19) and Birkat Eitan (pg 61),
Rav Hershel Schachter in a shiur on yutorah.org ("Women at Prayer"
min 28), Chacham Ovadyah in Halichot Olam (vol 1 pg 59), Halacha
Brurah 46:8, and Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg 75), and
Halichot Bat Yisrael (end of chapter 14) write that women are
obligated since it’s a obligation that applies the whole day and is
renewed every day similar to the Shagat Aryeh regarding Zecher
Yetziat Mitzrayim in Shema. Yalkut Yosef (Otzar Dinim LeIsha 6:1 pg
75) cites some who say that after the fact women can fulfill their
obligation with praises of Hashem or by answering Amen to the brachot
of others. See Contemporary Questions In Halacha and Hashkafa pg. 106
where he quotes opinions on both sides as well


texts: What bracha do we make on malawach? Does it have the same status as bread, or do we treat it as a cake or cookie?


texts: Why did the Jews turn away from the promised land even though Egypt was hardly a challenge?

texts: As I understand, they received substantial help from God in the form of plagues, etc, so after the defeat of the immensely powerful Egyptian empire, why did they not think the same would happen with Israel?


texts: How do you go about investigating whether a particular day school is best for your kids? I am most interested in the behavior and attitude of the students and the professionalism of the teachers and staff. I realize that it's possible to get some sense of these by visiting, but the feel one gets from a single visit is skewed by the halo effect induced by the presence of the visitor. It seems that it would be difficult to get a good sense of these things by asking around because anyone who knows about the school is likely to present a biased perspective based on their own experience, and because frank talk on these topics veers uncomfortably close to lashon hara.


texts: Did HaShem ever command a Navi (Prophet) to break a law?

texts: It’s well known that Avraham kept the entire Torah which clearly  prohibits human sacrifice, but once HaShem tells him to sacrifice Yitzchak he was willing to break that law. So obviously HaShem can suspend the Torah’s laws. Is there any other case where HaShem asks a Navi to do something contrary to the Torah?


texts: I believe many people think the term "Maaseh Rav" means a story of a Rabbi: since we see from the story that a Rabbi acted a certain way, we can bring this as a proof to the halacha. However, I believe another understanding of the term is "Maaseh, Rav" meaning "A story is greater": that if one can bring a story of how a Rabbi acted in a particular case then that will be greater in determining what the halacha is (greater, that is, then other proofs that could potentially be brought perhaps in terms of savarah, earlier sources, etc.). While I think both understandings practically mean the same thing, I believe the second better reflects what the phrase really means (when being used in the gemorah). However, I don't have a proof for this. Can someone please cite a source or example, or give any more insights into this?


texts: P'nei Eretz Yisrael, P'nei Shabbat Kodesh?

texts: Once I was in the land of Israel (in Beit Shemesh), and the mazmin was leading birkat hamazon.  He said birshut maranan verabanan verabotai, birshut hakohanim, and birshut p'nei eretz yisrael.  Is this common practice in other places in the land?  How about saying birshut p'nei shabbat on shabbes koidesh?


texts:
Rivka told Yaakov to remain at the home of Lavan until she summoned him (Bereishis 27:45).  However, we never find that Rivka sent for him, and Yaakov ended up leaving at Hashem's instruction (Bereishis 31:3).

Why didn't she?


texts:
The prohibition I have read about regarding churches centers around going "into" a church (see Q and A's here, for example).
Is the underlying prohibition about being present in the church, about being somehow condoning of the services in a church, or something else? If I am sent the "Zoom" link for a wedding in a church, may I watch that from my home? While there is a virtual presence at the event and others might see my name (or even my face), I never set physical foot in the church.


texts: Do Sefardim keep Rashi time or Rabbeinu Tam time?

texts:
On one hand, the Shulchan Aruch rules in Hilchos Shabbos like Rabbeinu Tam (that one should add to Shabbos from shkiya [not that it's shabbos yet halachically, and one can do melacha at that point]), on the other hand, he rules in Hilchos Mila that Bein Hashmashos (when one is already in doubt which day is it) starts at sunset.

Practically, what is the Sefardim custom?


texts: How to define the Malach Panav from the book of Isaiah?

texts:
In Yeshayahu 63:9 there’s a mention of a ‘malach panav (מַלְאַךְ פָּנָיו)’, why is this malach refered to in this kind of way; why this specific entitlement; what does the combination of the words malach and panav learn us; what does the word panav learn us in relation to this malach?

And is this malach the same malach as the one being called ‘malach YHVH’, or the one being called ‘Malach Elohim’, or are all these distinct entities?


texts: Pinchas and Halacha In Front Of One's Rabbi

texts:
The Gemara in Eiruvin 63a,b learns that one is not allowed to paskin a halachah in front of one's Rebbi.

Multiple examples and details are brought. In particular, Elazar haKohen taught the soldiers coming back from the war with Midian the halachos of making utensils kosher when Moshe was standing by (and forgot the law, as is expounded by a midrash). Even though Elazar said respectfully,

  and this is the halacha that Hashem said to Moshe

still, he was punished.

My question is, don't we observe a similar effect with Pinchas suggesting to Moshe (before slaying Zimri) that this was the halacha that Moshe himself taught, and Moshe replied that it's fitting therefore that Pinchas himself do the killing.

But what is the difference between Elazar's statement and the one from Pinchas - we see no mention that he was ever punished for paskening in front of Moshe?


texts:
B"H
What is the significance of the number 900 in the torah?
There's a rumor that every number in existence has some sort of significance, seemingly at least up to the highest number in the hebrew alephBet, 900 (final tzadeek), but possibly more even (for example there are many examples of thousands of things or tens of thousands, but I'm not sure how much the highest specific significant number is)
Note: significance besides for the one mentioned above, if it exists
Blessings and success


texts: Why does Yaakov say in Braishis 43(6) "Why have you harmed me etc”

texts:
What is Yaakov’s purpose in saying Braishis 43 (6)

  And Israel said, "Why have you harmed me, by telling the man that you
  have another brother?"

This seems like a remark unworthy of Yaakov about something that has already happened and about which nothing can now be done.

Take this story about Rabbi Elya Lopian:

  He was once waiting at a bus stop and momentarily glanced up to see if
  the bus was coming. Immediately he regretted his action and chastised
  himself. He exclaimed "Had I been in Kelm, I would have gotten an hour
  mussar shmuze (Jewish ethics and self-improvement lecture)"." Lopian
  was remorseful for having allowed his emotions to rule over his mind.
  He felt that his action was futile as it had not caused the bus to
  arrive any quicker.

It shows how he deplored his futile action. How is it then that Yaakov, the greatest of the Avot (many generations before and hence greater than Reb Elya) could have complained about what had already happened and about which nothing could then be done?

I suspect that Yaakov had a (non-futile) purpose in his remark and I wonder what it was.


texts: Asking a non-Jew to turn off a light on Shabbat

texts:
If I would like to turn off a light on Shabbat can I ask a non-Jew to turn off the light since it's a shvut deshvut?

(ie- electricity is a derabanan and amira lnochri is also shvut)


texts:
I'm learning the Sugya of pas haba'ah b'kisnin. This seems like an extraordinary area of Halacha, because the beracha on this type of food is entirely subjective, based on what others would be koveah a seudah (what would count as a meal). Also, the Rosh says that young children and elderly people don't need to eat the same amount of food to qualify for meal as say, a middle aged man.

Does this kind of subjectivity exist in any other realm within Halacha?


texts:
I was in France over the summer. On Shabbat, I decided to go to the nearest schul, Ohel Avraham, a 5-minute walk from where I was staying. I realised there that the siddur they were using was very similar to the old Rödelheim Siddur, which is my first choice.

Does anyone know what this siddur is called?


texts: If one has $100 to give to charity, is it better to give it all to one person, or distribute $1 to 100 people (so that if one isn't legit, the others will cover)?


texts:
Who knows seventeen?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Usually in the store I can find machine-made shmurah matzah, and machine-made whole-wheat matza, but never machine-made whole-wheat shmurah matzah. Does anyone know if such a product is available, and/or where to find it?


texts: riddle about  who 2 people in the torah are

texts: Name 2 figures in the Torah that their mother is their sister, their aunts and uncles are dead, and their father is their grandfather.


texts: How do you bench on a Friday rosh chodesh if you eat after kabbolas shabbos before nightfall

texts: Do we say yaaleh v'yovo or r'tsai or both if one eats today which is Friday rosh chodesh after being mekabel shabbos but before nightfall. Does it make a difference if you finish before or after nightfall.


texts: Should one learn the commentary of a Kohen first, before a Yisrael's and there's an obligation of V'kidashto?

texts: If one is learning Shulchan Aruch for example, Should one learn the Sha"ch before the Ta"z since he's a Kohen and there's an obligation of V'kidashto or does that obligation only apply to an instance when there's a physical kohen present and then allowing him to speak or take a portion first would be the mitzvah of V'kidashto? please source your answer.


texts: In the event that you are in shabbat and there is no kosher wine available - Can you use non kosher wine and make the hagafen bracha on this?


texts:
When was the current pagination of the Gemara finalized? It seems that it was before the Vilna print, though it seems from different Acharonim (the Rama, etc.) quoting the Mordechai that the Mordechai used to be referred by page number.

Also, was any other Rishon ever printed on the side of the Gemara instead of Tosfos?


texts: Why do we read VeZot HaBerachah on Shemini Atzeret?

texts:
Megillah 31a teaches that the Torah reading for the second day of Shemini Atzeret (observed outside of Israel) is VeZot HaBerachah.
Why is this passage an appropriate reading for Shemini Atzeret?


texts:
The Gemara Berachos 27b talks about making havdalah before the end of Shaabos:

רַבִּי יֹאשִׁיָּה מְצַלֵּי שֶׁל מוֹצָאֵי שַׁבָּת בְּשַׁבָּת: אוֹמֵר הַבְדָּלָה עַל הַכּוֹס אוֹ אֵינוֹ אוֹמֵר הַבְדָּלָה עַל הַכּוֹס? תָּא שְׁמַע דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִתְפַּלֵּל אָדָם שֶׁל מוֹצָאֵי שַׁבָּת בְּשַׁבָּת וְאוֹמֵר הַבְדָּלָה עַל הַכּוֹס.
A similar dilemma was raised concerning the fact that Rabbi Yoshiya would pray the evening prayer of the conclusion of Shabbat on Shabbat: After praying, while it is still Shabbat, does he recite havdala over the cup of wine or does one not recite havdala over the cup of wine? Come and hear a resolution to this, as Rav Yehuda said that Shmuel said: One prays the evening prayer of the conclusion of Shabbat on Shabbat and recites havdala over the cup of wine.

As emphasized by the codifiers, this is only is extenuating circumstances.  What is the halacha is one accidently said havdalah before the proper time? Does he need to say havdalah again?
Also, the Shulchan Aruch (O.C. 293:3) says that one does not make the beracha on the candle when making havdalah early. Is that only when making havdalah very early, or could one make the beracha on a (previously lit) candle after sunset but still before the time for ending Shabbos, thus saving one who accidentally said havdalah early from having to repeat that beracha?


texts: What is the best translation of the word נַעַר?

texts:
So I have been studying the meaning of the Hebrew word נַעַר. I understand that it's difficult to always find exact translations of certain words in the Hebrew vocabulary, but I have found in my search that the word generally means a young adult, child, or person who can already tell the difference between good and bad - a youngster.

In the Tanach, when the word נַעַר is used, sometimes it's (more or less) obvious what the young adult's age is. (See for instance Bereishit 21:17; we can see that Yishmael is no longer a toddler.)

But how can I tell what age range the word נַעַר covers, when no further information is given?


texts: Are Rabbi Hillel Lichtenstein (the Hatam Sofer Talmid) and Rabbi Hillel Lichtenstein (the Krasner Rav) related?

texts: Are Rabbi Hillel Lichtenstein (the Hatam Sofer Talmid) and Rabbi Hillel Lichtenstein (the Krasner Rav) related ? Is there any "ideological" link between the two ?


texts: Is Eved Ivri obligated in honoring one's parents?

texts:
A tough question that I could not find anyone mentioning.

The Gemmorah in Kiddushin 30b says a married woman is exempt from honoring the parents as
"whereas with regard to a woman, it is not in her power to perform [this Mitzva], because she is under the authority of another person [i.e. her husband, as she is obligated to her husband to maintain her household]"

Is this condition (of marriage) more severe or lenient than Eved Ivri to exempt the later from honoring his parents?


texts: Can one rightfully refuse to accept Mishloach manos based on the idea of one should not accept presents, or a person who does so wrong since shalach manos was instituted to promote love? The other reason for shalach manos is that it provides food for the seudah, so maybe the idea of not accepting presents can apply (and he should not accept it)?


texts: The Medrash Rabbah בראשית ל''א ס''ק ה says that what the people of the Dor Hamabul did in order not to have to be punished by their courts is to steal less that a Prutah (minimal Monetary Value) which Halachicly makes them not responsible to pay.The question is that Halacha only applies to Jews a Ben Noach is responsible even for less then a worth of a Prutah?


texts: Exodus 30:22-31 and Leviticus 8 describe the procedure for making holy oil and anointing the tabernacle. Did this action suffice for all time, or was an 'anointing' repeated when Solomon built the temple, and again when it was completed the 2nd time?


texts: What b'racha do you say on seeing the Aurora Borealis (if any)?

texts: If one is so lucky as to see the Aurora Borealis (northern lights) or its southern equivalent, does one say a b'racha?  If so which one?  I've heard that oseh ma'aseh v'reishit applies to comets and shooting stars; would the same b'racha apply to an aurora too?


texts:
Some love this kind of details:

"... וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה ...׃ - .. Esau became a skillful hunter, a man of the outdoors; Genesis.25.27"

In Hebrew, one can say it as "איש שדה יודע ציד", however, the word איש appears in the verse twice.
It appears that the two descriptions are unrelated, and he was both a hunter and outdoorsy.
Do the commentators address this issue?


texts: Why do the best of doctors go to Gehinnom according to the Maharsha?

texts:
Says the final Mishnah in Kiddushin 82a:

  טוב שברופאים לגיהנם

  The best of doctors go to Gehinnom

If your name is followed by MD, you may leave now.

The Maharsha is puzzled by why this should be the case:

  יש לפרש טוב שברופאים דהיינו שמחזיק עצמו לטוב ולמומחה שברופאים שאין כמוהו וסומך ביותר על המחאתו מתוך גאוותו ולפעמים הוא טועה בטבע זה החולה וממית את החולה ברפואותיו בדבר שמזיק לחולה זה אבל יש לו לישא וליתן עם שאר הרופאים כיון שהוא סכנת נפשות:

  There is to explain that “the best of doctors” refers to those who hold themselves in such high regard and expertise of the doctors that there are none like him, and he relies too much on his own experience because of his arrogance. Sometimes he will make a mistake in the natural way of things and will kill a sick person by trying to heal him with something bad for him. Rather, he should consult with other doctors regarding things that could lead to death.

This seems a little strange to me: At best, the doctor can only be faulted for accidentally killing a person. It’s not like he intended to kill the patient. Why should that outweigh all the (presumably) many more lives that he’s saved?


texts: "And Yisrael heard" -- and immediately we start counting sons, without a pasuk break. Why?

texts:
Bereishit 35:22 goes straight from Reuven lying with Bilhah and Yisrael hearing about it into the introduction of the list of sons to follow:

 וַיְהִי, בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא, וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת-בִּלְהָה פִּילֶגֶשׁ אָבִיו, וַיִּשְׁמַע יִשְׂרָאֵל;  {פ}
 וַיִּהְיוּ בְנֵי-יַעֲקֹב, שְׁנֵים עָשָׂר.
And it came to pass, while Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine; and Israel heard of it. {P} Now the sons of Jacob were twelve:

As noted above (and in this question, which asks about how to lein it), there is a paragraph break between "and Yisrael heard" and "Now the sons of Yaakov...".  That makes sense; there's a change in topic here.
And yet our tradition does not put a break in pasuk here, almost as if it's trying to rush past the unseemly incident with Reuven and get on to the list of Yaakov's twelve sons.  Why is that?
(Rashi says nothing about this, and neither do the chumashim I have handy.)


texts:
The Ba'al HaTurim to Deut. 11:26 cites Bab. Megillah 31b in saying that all the blessings and curses in "Mishneh Torah" (usually this means Sefer Devarim - Deuteronomy) are written in singular, and says that, therefore, "some explain" that that's why ReEh in Deut. 11:26 is singular.

First, who are the "some"?

Second, this is clearly not the case. For example, Deut. 4:15-18 is clearly a dire warning and curse against anyone who worships idols, yet it is in plural language. What do the commentaries say about this Gemara that the Ba'al HaTurim cites?


texts: Which Names of Hashem can/can't we say [in regular conversation]?

texts:
Kitzur Shulchan Aruch (6:3) writes that one shouldn't say Hashem's name except by way of praise or blessing whenever required, or when learning (Torah)
[see this answer and this question ]

Indeed, Minhag HaOlam seems to follow this, so this is why people refrain from saying Hashem's Name like it is correctly spelled.

Now the Rambam writes: Yesodei HaTorah 6:2

  There are seven names [for G-d]:

  a) The name which is written Yud-Hey-Vav-Hey. This is [referred to as
  G-d's] explicit name and is [also] written Alef-Daled-Nun-Yud.

  b) [The name] El;

  c) [The name] Elo'ah;

  d) [The name] Elohim;

  e) [The name] Elohai;

  f) [The name] Shaddai;

  g) [The name] Tz'vaot;

... and from what I've seen, people are particular to say

Elokim instead of Elo-him and Kel instead of E-l

but what about Shaddai or Tz'vaot?

Do these two names fall into the above cited custom to avoid saying Hashem's name in general conversation?

If so, what is the popular method of mispronouncing these names among those with this custom?


texts:
When are we in exile in Jewish History? Is it when no Jews live in Israel? Is it when Jews are not in charge of Israel? (For example, we know that when the Babylonians were in charge we had the Babylonian Exile, did this continue under the Persians and then the Greeks; did we have the Persian Exile and the Greek Exile?)
What does it say about today? Are we in exile if we have Israel?


texts: Stringing nuts together: a question on the Bartenura, Uqtzin 2:5

texts:
In explaining the Mishna, the Bartenura often clarifies obscure words by providing a cognate word in either Hebrew or Aramaic - the latter usually taken from the Targum, but sometimes from the Bavli or Yerushalmi. In Uqtzin 2:5, he explains the verb, אמנן (as in, האגוזים שאמנן) to mean "braided, joined together" (שגדלן וחברן זו לזו), and then backs that up with a verse in Esther: "ויהי אומן את הדסה" (Esther 2:7).

Since Mordekhai was neither braiding Esther nor joining her to something else, how does this passuk clarify the meaning of the word in its mishnaic context??


texts:
The 2016 Passover Directory published by the Star-K (Orthodox Jewish Council of Baltimore) says:

  Any unflavored seltzer may be used.

A 2016 Twitter post by the Chicago Rabbinical Council says:

  Unflavored seltzer needs Passover certification

What is this difference of opinion based on?


texts:
I believe that putting a leash on a dog to take it for a walk on Shabbos is permissible, even in a place where there is no eiruv, since the leash is to protect the dog.

What about touching my dog, and as an extension to that, petting it. These are things that can be both beneficial to me and to the well being of the animal.


texts: How can allusions to like "turn the Torah over because it's all in it" - הֲפֹךְ בָּהּ וַהֲפֹךְ בָּהּ, דְּכֹלָּא בָהּ [Avos 5:22]) justify putting the Torah at greater risk of falling or tearing by changing hagba on Simchas Torah where the writing faces outwards?


texts: Can you redeem ma'aser sheni using a $5 bill — even though burning it will enrich your countrymen?

texts:
It's not so easy to mint coins. Canadian law says: If you want to destroy money, then burn banknotes. Don't destroy metal coins.

In fact, in Canada, it is legal to burn banknotes. (Note: In the U.S., it's illegal.)

A) Most people redeem ma'aser sheni (second tithe) using a coin. If you purchase imported Israeli produce, are you allowed to redeem ma'aser sheni using a banknote — even though a banknote is not a coin?

B) The Wikipedia article "Burning money" says that burning paper money helps control inflation. (Destroying coins might be different.) If you burn a $5 bill, you will increase the collective wealth of your fellow countrymen by about $5. Will you have fulfilled the commandment of bi'ur ma'asrot even though you've just enriched your countrymen?

Warning: If you want to burn the new Canadian plastic banknotes, consult a doctor first. Ask about the health effects of the fumes which will result.

Note: The vast majority of people who answer questions here are educated laypeople, not rabbis. In matters as complex as this, don't rely on laypeople. Instead, ask a local Orthodox rabbi, for many reasons.


texts: Is Mayim Achronim required before Al Hamichya?

texts:
As the title asks: is it required or recommended before Al Hamichya (or for that matter, borei nefashos as well).

And if yes or no, why or why not?


texts: May one buy from a store that serves basar b'chalav?

texts:
Chullin 115b provides several sources that one may not derive benefit from basar b'chalav.

Say that there's a shop that sells basar b'chalav, but also sells sealed bottles of water or kosher sodas. May I buy from this store? Is this called benefitting from basar b'chalav, since the drink was purchased by the store, whose profits were made from basar b'chalav, or do we say that this is a permissible way to "launder" the issur?


texts: In Parshas Chukas, why is first mention of Parah Adumah "פָרָה" instead of "פָּרָה"?

texts:
The first mention of the Parah Adumah in Parshas Chukas (Numbers 19:2) is:

דַּבֵּ֣ר  אֶל־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֣וּ אֵלֶיךָ֩ פָרָ֨ה אֲדֻמָּ֜ה
Instruct the people of Israel to bring you a red cow without blemish

There "פָרָה" is without a dagesh (dot inside) and is pronounced with an "F" sound- "farrah."
However, in describing the rest of the procedure the Torah uses "פָּרָה" with a dagesh, pronounced as "parah" with a hard "P" sound (see 19:5, 19:6 19:9, 19:10)
Question:
Why is the first mention of the Parah Adumah "פָרָה" instead of  "פָּרָה"?


texts: Custom of not eating by other people on Pesach

texts:
There is a custom that many have to not eat by other peoples houses on Pesach. Seemingly it's even if they have the same chumras or perhaps even more chumras (what I've learned over time is not necessarily does someone have "more" chumras, could just be different chumras.)

My question is is such a custom mentioned or brought down any where in Seforim? Is this a relatively "new" custom? How old si it?
I suppose it's a relatively "new" thing since perhaps eating by other peoples homes in general might be a new thing.


texts: For those accustomed to leaving a shamash lit, must the shamash be lit "l'shem mitzvah"?

texts: There is a custom brought by the Rema to leave an additional candle lit during the lighting of the Menorah at Hanukkah. Does this candle need to be lit for the sake of the mitzvah, or can one use a candle that is already lit  (assuming all other necessary requirements are being fulfilled (e.g distinction, etc.))?


texts: Rashi (Bereishis 37:25) quotes the Midrash explaining Arab caravans ordinarily carried foul smelling cargo like tar and petroleum, yet Hashem ensured the caravan Yosef was sold to would carry pleasant spices instead. That being the case, how could the nice aroma really help Yosef get through the frightening journey and excruciating betrayal of his brothers?


texts: Why there's no Targum on Prophets and Writings (נ"ך)?

texts:
Allegedly, the Targum on the Torah (Onkelos) was given at Sinai together with the Torah (Meggilah 3a).

The Prophets and the Writings were written by the Sages with "Ruach Hakodesh".

Were they given with their Targum alongside the main text, or there was no original Targum for NaC"H, and why Onkelos didn't translate them?


texts: What is the difference when Rashi says בגמרא מפרש and מפרש בגמרא?

texts:
When Rashi comments on a Mishna telling us that the gemara will explain, sometimes he uses the phrase בגמרא מפרש and sometimes he uses the phrase מפרש בגמרא. (see here)
Why would Rashi use one over the other (i.e. is there a difference in meaning)?


texts: Why is fish and milk permitted but not poultry and milk?

texts:
E.g. Chicken and milk is forbidden, but fish and milk is permitted. (Some Hassidim and Sefardim do not mix fish and milk as I understand it).

If going off the common answer of not to confuse chicken with meat, why is fish any different?


texts: Davening in front of a picture of 'Avodah Zarah

texts:
This afternoon I found myself Davening in a classroom. It must have been a comparative cultures type of class, judging by the items that were hanging on the walls - posters and artwork and such.

As I usually do, I found a spot off to the side and towards the front, somewhat removed from any other people and with nobody in front of me, in order to minimize distraction. Unfortunately, I failed to notice, until I began bending into my first bow, that there was a poster on the wall in front of me, and I was bowing directly towards a full-color photo of a giant Buddha idol. I tried to turn away from it, only to realize that I was now facing and bowing toward a photo of some ancient Roman statue. I tried to orient myself between the two, and I closed my eyes for good measure, but what should I have done?

Do these photos actually pose a problem? Does it help to close your eyes? Should I have walked away (after having begun the 'Amidah!), or perhaps changed direction (away from east)? Does it help that my Kavanah was obviously on HaShem and not these pictures?


texts: Considering that it's assur to think about Torah in the bathroom, is it permissible to think about a song whose lyrics are Torah? If not, what about an earworm that you just can't get rid of?


texts:
If someone were to enjoy a cold shower as much as a hot shower, would they have any reason to take a cold shower as opposed to a hot shower during the nine days?

If they like cold showers better, should they specifically take hot showers?


texts: Is there a minimum size for Chanuka flames?

texts: Do the flames atop the chanukiya need to be a certain size to be valid? At the extreme, are tiny (but sustained) balls of blue flame sufficient?


texts: If God is infinitely good, why did He create finite people to bestow good to?

texts: Assuming God is absolutely good to the furthest extreme possible and there are no other worlds out there like ours (with torah observant creatures), if so, why did He create finite number of worlds to bestow this good to? Surely, He is capable of creating other worlds like ours whereby some at least will have peoples who are willing to accept His torah. On the other hand, would this prove that there must be other worlds out there like ours with creatures like us who received His torah?


texts: Kashering glass used for hot food (Askhenazi custom)

texts:
Dears, I am a little lost on the topic of kashering the glass. I read there is a custom not to kasher glass (for the Askhenazi), but I also read they do kasher glass. Some just by washing it, some by immersing it to the water for 72 hours and some by boiling. Also there seems to be a difference between year round use kashering and kashering for Pesach.

So if one would want to kasher glass and it was used for hot food is there a way to kasher it and which one?


texts: Why can an Eruv be made in cities nowadays?

texts:
Some Facts:

An eruv cannot be made in a reshus harabim.
Many eruvin are made in cities nowadays.
Cities are much bigger now than they were thousands of years ago.

Yet it seems that in those days, people refrained from carrying in cities. This can be seen from the many enactments made to prevent people from carrying, which implies that many people lived in a reshus harabim d'oraysa.

So how can we make eruvin in cities nowadays?

Additional reasons it seems problematic:

People could only carry in Yerushalayim because it had walls with gates that were closed, but a simple "tzuras hapesach" wouldn't  do the trick.
Nechemiah seems to imply that its completely forbidden.


texts: Do the seven types of Perushim described at Sotah 22b refer to the Essenes?

texts: The Mishna at Sotah 20a writes of a "plague" of perushim who bring destruction to Israel.  Likewise the Gemara at Sotah 22b describes seven categories of perushim -- a word some translate as "ascetics" but which Soncino (unfortunately) translates as "Pharisees" -- very negatively.  It is hard to believe that the sages are describing their own colleagues.  Who are they describing?  Could it be the Essenes?


texts: May one leave a paper having G-d's name in a place where it is likely to be descrated?

texts:
A few days ago, at the Atlantic Ave. subway station in Brooklyn, I noticed some Chaba"d-oriented segulah pamphlets sitting on the staircase ledge. I took one and notice that it hadTehillim with the printed 4-letter name of G-d in it.

The pamphlets were on a public stairway ledge. Millions of people pass by this area and put their hands on the stairway ledge and between the wind from the trains and people passing by, people's hand movement on the ledge, these pamphlets would most likely end up on the floor and trampled on by others. Non-Jews (as an example) may pick up the pamphlet for curiosity and then dump it in the garbage. It seems quite likely that this pamphlet would be desecrated.

Is one allowed to place such pamphlets or similar material in this way where it is quite likely that eventually it will be "mishandled"?


texts:
The Talmud [Yevamot 65b, Ketubot 60a] allows a woman to sterilize herself if she suffers unusual childbirth pain.
What is "unusual childbirth pain"?  Women testify to the fact that there is no worse pain than childbirth pain.


texts: When was the Shulchan Aruch HaArizal first published?

texts:
On HebrewBooks.org they have this edition. Is there any previous edition and when?

מקום דפוס ווילנא
שנת דפוס תרמא
Pub. Place Vilna
Pub. Date 1881
Pages דפים 95


texts: Taking ownership by writing one's name on an item

texts:
A person replaced a 3 seat sofa and took the old one down to the building's Chatzer and willingly Hefkered it. He advertised it online to come and take it for free, mentioning it is in the Chatzer.

A guy called and said he's coming to take it. After an hour another guy called and asked if the sofa is still available. Turned out the first guy left a stick-it on the sofa with his name and ID number. It also appears that the sofa wasn't moved around.

Does the note points at his ownership, or can the second guy come and (rightfully) grab it?


texts: Why is הושיעה Mileel (penultimately stressed) whereas הצליחה is Milra (ultimately stressed) in Psalms 118:25?