texts: Gad, Asher, and Dinah: absolutely, totally, and in all other ways inconceivable?

texts:
In parashas "Vayetze" (Gen. 29–30) we read about the birth of twelve children of Yaakov's:

וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן….
וַתַּהַר עוֹד וַתֵּלֶד… וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן.
וַתַּהַר עוֹד וַתֵּלֶד… קָרָא שְׁמוֹ לֵוִי.
וַתַּהַר עוֹד וַתֵּלֶד… קָרְאָה שְׁמוֹ יְהוּדָה….
וַתַּהַר בִּלְהָה וַתֵּלֶד… קָרְאָה שְׁמוֹ דָּן.
וַתַּהַר עוֹד וַתֵּלֶד… וַתִּקְרָא שְׁמוֹ נַפְתָּלִי.
וַתֵּלֶד… וַתִּקְרָא אֶת שְׁמוֹ גָּד.
וַתֵּלֶד… וַתִּקְרָא אֶת שְׁמוֹ אָשֵׁר.
וַתַּהַר וַתֵּלֶד… וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר.
וַתַּהַר עוֹד לֵאָה וַתֵּלֶד… וַתִּקְרָא אֶת שְׁמוֹ זְבֻלוּן.
וְאַחַר יָלְדָה בַּת וַתִּקְרָא אֶת שְׁמָהּ דִּינָה.
וַתַּהַר וַתֵּלֶד… וַתִּקְרָא אֶת שְׁמוֹ יוֹסֵף….

About all of them, it mentions that the mother got pregnant ("וַתַּהַר") — except Gad and Asher (Zilpa's sons) and Dina. Why?


texts:
When one says Shema in korbanot, is he yotzei in the mitzvah of Kriyat Shema?
Its best to say shema with its brachot; however, if one were to fulfill the mitzvah of Shema by saying the verse in Pesukei D'zimra, he would be doing it without the brachot. Therefore, should one skip this verse if he or she is going to daven shema, with its brachot, in time?


texts: How much time do you have to start answering "amen yehe sheme raba..."?

texts:
How much time do you have to begin answering "amen yehe sheme raba..." after the person saying kadish reaches that point? Is it the same ruling as that for answer a regular amen for a bracha (i.e. the same amount of time it would take you to say "shalom aleychem rebbi") or are you granted a longer time span to answer?

The issue arises when you are a bit behind the tzibbur and the chazzan began reached the amen yehe sheme raba part and you are in the middle of a long verse. Do you interrupt whatever you're saying and say yehe sheme raba or do you finish your verse and rely that you can still answer yehe sheme raba slightly later (around 3-4 seconds after the congregation)?


texts: Why do we Daven Yom tov Musaf on Shabbat Chol Hamoed and do Yom Tov Leining? Based on תדיר ושאינו תדיר I would have thought we say regular Shabbat Mussaf with insertions for Yom Tov and Similarly continue with Parashat Hashavua just with the Yom Tov Maftir.


texts: Those who are cruel to the kind, are kind to the cruel. I heard it was stated in the Talmud, but not able to find it. Thoughts?


texts: Did Achashveirosh and Haman speak Hebrew?

texts:
Tosfos in Megilah (13b, s.v. הַכֶּסֶף נָתוּן לָךְ ) expound the pasuk in Esther (3:11)

  וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן, הַכֶּסֶף נָתוּן לָךְ; וְהָעָם, לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ - And the king said unto Haman: 'The silver is given to thee, the people also, to do with them as it seemeth good to thee.'

They explain that the word הַכֶּסֶף is the numerical equivalent of haeitz (the tree) hinting to him that Haman would eventually end up hanging on a tree.

Doesn't this imply that they (or at least Achashveirosh) were speaking Hebrew as opposed to their native tongue? Why would this be so?
Does this imply that Achashveirosh had prophecy (or ruach hakodesh)?


texts: Does Ayin Harah have an expiration date or does it last forever?

texts: Say you boasted about your great job to a friend. The friend gave you ayin harah. Does this ayin harah expire eventually or does it last forever?


texts: Shaving in Honor of Shabbos During Sefirah

texts:
I was wondering if any of the Poskim deal with whether one can shave his beard in honor of Shabbos during Sefirah. Do they?

As always, please cite your sources.


texts: Exempt from mitzvah and do it, have you fulfilled it contradiction

texts:
In Hilchos Kriyas Shema, the SA (OC 71:1) says

מִי שֶׁמֵּת לוֹ מֵת שֶׁהוּא חַיָּב לְהִתְאַבֵּל עָלָיו, אֲפִלּוּ אֵינוֹ מֻטָּל עָלָיו לְקָבְרוֹ, פָּטוּר מִקְּרִיאַת שְׁמַע וּמִתְּפִלָּה.
Someone whose relative died, one who they must mourn for, even if the body isn't their responsibility to bury, they are exempt from reciting the Shema and praying.

They're exempt from other mitzvos as well (Mishnah Berurah s.k. 4).

 (ד) ומתפלה - וכן מכל הברכות אפילו ברכת הנהנין ומכל מצות האמורות בתורה
From prayer - and also all other blessings, even blessings on items of pleasure, and from all mitzvos in the Torah.

The Mishnah Berurah s.k. 3 adds an important detail:

 (ג) פטור וכו' - ואם קרא אינו יוצא וצריך לחזור ולקרות אחר הקבורה. [חידושי רע"א]:
And if you recited shema, you haven't fulfilled your mitzvah and you have to recite it again after the burial

We see from here that someone who is exempt from a mitzvah, doing the act isn't considered doing the mitzvah, so they haven't fulfilled the obligation (meaning if they become obligated later they can't rely on what they did earlier).
However, in Hilchos Pesach the SA (OC 475:5) says

אָכַל כַּזַּיִת מַצָּה וְהוּא נִכְפֶּה, בְּעֵת שְׁטוּתוֹ, וְאַחַר כָּךְ נִתְרַפֵּא, חַיָּב לֶאֱכֹל אַחַר שֶׁנִּתְרַפֵּא, לְפִי שֶׁאוֹתָהּ אֲכִילָה הָיְתָה בְּשָׁעָה שֶׁהָיָה פָּטוּר מִכָּל הַמִּצְוֹת.
Someone who was in a state of insanity and ate matzah and later became better, they have to eat matzah again. This is because when they ate the matzah the first time, they were exempt from all mitzvos.

The Shaar HaTziyun s.k. 39 adds a case:

לאפוקי שומר אבדה או משמר המת, אף דהוא גם-כן פטור אז מכל המצות [ואפילו יכול לקיים שניהם, אם צריך לטרוח אחר זה]...אם אכל אז מצה יצא ידי חובתו, דהוא איש, אלא שאז לא חייבתו התורה מפני שהוא עוסק במצוה אחרת.
Unlike someone guarding a lost object or a dead body, even though they are also exempt from all mitzvos (even if they could fulfill both, in the case that they have to add exertion to fulfill the second mitzvah)...if they ate matzah at that point, they have fulfilled their obligation. This is because they are a normal person (unlike someone deranged), just the Torah exempted them because they're doing a different mitzvah.

I see a glaring contradiction here. Someone exempt from a mitzvah who does it anyways, did they fulfill it or not? You could argue one is a case of אונן and one עוסק במצוה, but I don't see the distinction. Besides, I believe an onen is exempt because they have the status of one who is עוסק במצוה, (I found the Magen Avraham says this, although Rashi in Berachos says onen is equivalent to a chasan on his wedding night, טרוד במצוה which is related to עוסק במצוה).
Edit: I found another instance where the Mishnah Berurah (70:4 s.k. 18) says someone עוסק במצוה, if they recite Shema, they've fulfilled their obligation. So this seems to be a rule with עוסק במצוה. The only question then is how to differentiate an אונן. Although now I'm wondering if it makes a difference that the person stopped the mitzvah they were עוסק in, and then did the other mitzvah.


texts: Number of righteous necessary to save Sedom

texts:
Regarding the number of righteous necessary to save Sedom (Bereishis 18:23-33), Rashi and all the other commentaries I have seen (Kli Yakar, Seforno, Or Hachaim, others) explain the descending order of requests (after 45) as a request to save a lesser number of cities. So 50 represents 5 cities (as does 45 - 9 in each) and from then the requests go down to 4 cities, 3 cities and so on.

Is there any other classical commentary (broadly defined, but that you would be comfortable quoting along with Rashi, the Ramban, Ibn Ezra, etc.) that interprets this repeated, descending request as something else?


texts: When purchasing a Shofar, is it necessary to look for a 'hechsher' to ensure that it was manufactured properly (e.g, no cracks), or can its suitability be determined just by visual examination?


texts: What is the origin of the Chassidish pronunciation of Hebrew?

texts:
If I am not mistaken initially there were Ashkenazic Jews which later on branched off into Chassidim via the leadership of the Baal Shem Tov.

Does this mean that prior to the Baal Shem Tov all ashkenezim had the same (or almost) the same pronunciation and then it was changed drastically by the chassidic movement?

What was the reason behind the change?
Why were the rabbis of the time allowed to issue the change?


texts: Why does the Chazzan bow when saying "Gadlu" holding the Torah?

texts:
There's a widespread custom for the Chazzan to bow, facing the ark, when reciting "Gadlu" with the Torah before carrying it away. The Aruch Hashulach (282:1) says that one should do this, but doesn't provide a reason for it, nor am I aware of any earlier source for this.

Does anyone know where this custom is discussed, sourced, or explained?


texts:
To sum things up quickly as an example: If a woman is in her state of nidah Vayikra 15 teaches that what she touches or if something/someone is touching her, or if someone is touching that which has touched her becomes tamei.

So what is it that's being transfered and causes someone or a thing to become tamei?

The same could be applied to other situations/cases in which someone is in a certain state and causes other things/people to become tamei.

And do people really get Tamei these days?


texts: What Happens to People Who Don't Have a Portion in Olam Haba?

texts:
The last perek of Sanhedrin lists some people who have no share in Olam Haba. Other people who forfeit their share are discussed in the answers to this question: No Olam Habah for these?

My question is: What happens to those people who don't have a portion in Olam Haba? Do they stay in Gehenom? Disappear? Something else?


texts: Why is "ahavas haGer" commanded at least 36 times?

texts: We know that even in respect of gerim tzadikkim, many born Jews were distracted by concerns like "yichus"/race/background/minhagim and value those aspects of personality more than the middot and Torah of the ger, as is common in the chinuch/shidduch world. And we do need a reminded that "for you were strangers in Egypt". But if we would not listen to Hashem (chas veshalom), how would mentioning it 36 times help, specifically with this mitzvah?


texts:
Were Adam and Eve Jewish?

Why this question, you ask? Well, they kept Shabbat (after all, Adam already had a relationship with Hashem by virtue that he named all the animals, which would have taken time together, and he would have wanted to do what Hashem may have discussed with Adam during this time; Shabbat is very close to Hashem and why would He not at least mention it). And some people say a non Jew is not allowed / able / asked to keep Shabbat as described in Beresheet.


texts: What is meant by using the term "B'nei Brit" in "U'Chtov Lechayim"?

texts:
During the Ten Days of Repentance, we add a phrase in the 2nd to last blessing of Amidah:

וכתוב לחיים טובים כל בני בריתיך
"May all the children of your covenant be inscribed for good life."

Why is the term בני בריתיך used here as opposed to just simplifying it to כתבינו לחיים טובים ? (Yes, I'm aware that this would repeat what was said in the 1st blessing almost verbatim, but, we're already repeating the request to be inscribed for good life in all 4 of the insertions, anyway.)
I know what the term means, but, I am curious as to what additional idea is being conveyed, here, and, specifically, how that idea relates to this particular bracha. The term is not used in any of the other 3 places.


texts: A friend of mine told me that the minhag in his family for several generations was to sing "echad mi yodea" in Aramaic. Is there any early source for this?


texts: Does Jewish tradition indicate that Jewish people tend to be rude?

texts:
From what I've seen many non-Jews have a stereotype of Jewish people as being rude and greedy.

Is there a Jewish source (from the Bible, Talmud, Midrash, Zohar, or classic Torah commentators) that there is some truth to this (other than "stiff-necked" [Ex.32:9]).

If yes, why did God choose such a people to give the Torah to?

(This is a serious question. Please, no jokes or derogatory remarks.)


texts: Can a deep-cover agent on active assignment violate kashrut to blend in with targets?

texts:
I have no idea whatever what the Mossad's practices are when collecting human intelligence, but I would be certain a small percentage of people in CIA would
have to be Jewish owing to anti-discimination laws; not to mention the use of
deep-cover detectives by various police forces.

Since a deep-cover assignment is a military operation where expediency usually
overrides observance, there may be times when the agent may have to hide his
or her own dietary preferences to avoid having his or her cover blown.

How is this concept supported in halacka, assuming it is at all?


texts: Don't rely on rov for general blessings, but do for tevila

texts:
The Mishnah Berurah (215:20) brings from the Chayei Adam (Kelal 5) and Pri Megadim (Pesicha LeHilchos Berachos) that even if there's sfek sfeka (a double doubt) telling you to make a blessing, we don't rely on it to allow you to make a blessing.
In contrast, I heard in a class that there are poskim who hold that if the majority of factories in a country are owned by non Jews, you can rely on rov for tevilas keilim and make a blessing. This includes Rav Moshe (OC 3:4).
Are the opinions who say this by tevilas keilim disagreeing with what the Mishnah Berurah brings? Or is there some distinction I'm unaware of.
I ask because there are those that say (such as Teshuvos HaRashba 1:401) that sfek sfeika works through rov, by looking at the majority of possible outcomes. Not everyone agrees. So would that be the distinction? It might be that the Mishnah Berurah doesn't distinguish, as in the Beur Halacha (60:4 s.v. וכן הלכה) he explains that even though the halacha is mitzvos need kavana (which I'm understanding because of rov, but you could argue), for blessings we still need to be cautious for the (minority) opinions that mitzvos don't need kavana.


texts:
In a case where secular law is at odds with Halacha, and one goes to a secular court to claim that which he is entitled to in secular law but not by Halacha, I know that he is transgressing chilul Hashem. My question is, is the property or money awarded to him by the secular court considered stolen?

A few simplifying assumptions:

Let us say that there is no question in either the secular law of the Halacha. Clearly according to Halacha it belongs to Ruven and according to secular law it belongs to Shimon.
Both parties are Jews.
Both parties would be willing to listen to the Beis Din if they went to Beis Din.
The secular law is fair.
This is not in Eretz Yisroel (to avoid any question if Dina Dimalchusa Dina applies there).
The property or money in question is not being held by either party (there is no mukzak).
The money in question is not in a bank account or investment. (Bank bylaws make things very different.)

Additionally, if the property is considered stolen after the fact, is asking the court to take action an act of stealing? (This of course gets into Ain Shliach Lidvar Aveirah.)

This question came up in a (hypothetical) case of inheritance, which is more inflexible than contract law in Halacha. Would that make a difference?


texts:
Exodus 23:28:

  וְשָׁלַחְתִּ֥י אֶת־הַצִּרְעָ֖ה לְפָנֶ֑יךָ וְגֵרְשָׁ֗ה אֶת־הַחִוִּ֧י
  אֶת־הַֽכְּנַעֲנִ֛י וְאֶת־הַחִתִּ֖י מִלְּפָנֶֽיךָ׃

  And I will send the hornet before thee, which shall drive out the
  Hivite, the Canaanite, and the Hittite, from before thee.

Sefaria translates the word צִּרְעָ֖ה as "hornet". Rash"i states:

Rashi on Exodus 23:28: (excerpt)

  הצרעה. מן שרץ העוף, והיתה מכה אותם בעיניהם ומטילה בהם ארס והם
  מתים

My translation. Please edit if inaccurate:

A type of flying insect; it used to strike them (enemies) in their eyes and deposit venom in them and they would die.

Scientifally, has anyone discovered what the צרעה actually was? Does it exist today in some form? My hunch is that "hornet" is not a great translation. I'm unaware of any insect that sprays venom in people's eyes.

"


texts: Why is a full haircut part of the Metzora's purification process?

texts:
Part of the purification process of a Metzora is a full haircut (Vayikra 14:9).

וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ
וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ
וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃ On the
seventh day he shall shave off all his hair—of head, beard, and
eyebrows. When he has shaved off all his hair, he shall wash his
clothes and bathe his body in water; then he shall be clean.

Although there are plenty other peculiar parts of this purification process (red wool, hyssop, cedar, etc.), why does the Metzora's tahara specifically include a massive haircut? It seems more similar to the inauguration of the Levi'im or the final sacrifice of the Nazir, who seem to stand at the opposite spectrum of this individual who is considered an Av HaTumah.


texts: Is there a rule that says that if something is muktzeh e.g. a TV remote, but is on your chair when you need to sit down, then you can move it?

texts:
Is there a rule that says that if something is muktzeh e.g. a  television remote control, but is on your chair when you need to sit down, then you are allowed to move it?
It's unintuitive, because people tend to treat the muktzeh rule like touching something that is muktzeh is almost like putting your hand in a fire, like "don't touch it, it's muktzeh". "NO.. DON'T...".
But then I heard there's this rule that if e.g. a television remote control is on your chair and you need to sit down, then you can move it.  Seems strange to me.
I'm wondering where this exception, if it exists, is written?


texts: Explain the anomaly in the placement of the tribe of Gad in Bamidbar chapter 1

texts:
In Bamidbar 1:14, when listing the heads of the tribes, Gad comes between Asher and Naftali and is in the 11th position.

However, when citing the tribal census, Gad appears after Shim'on and is in the 3rd position.  (See verse 24.) The rest of the tribes' censi (is that the plural of "census"?) appear in the same order as the tribal leaders' listings.

Why is only Gad moved?


texts:
Sefer Tehillim (Psalms) consists of 150 mizmorim, most likely compiled (and perhaps even entirely written) by King David. The mizmorim are not in chronological order following the events that inspired them, as is clearly seen from their introductions. (Although I have not ruled out the possibility that they are in chronological order of their composition.) Let us assume that they are not just randomly permuted, but rather grouped in their specific order for a reason (or many reasons) realating to their content.

What are good (preferably medieval) sources that consistently discuss the order of the mizmorim? To be clear: I am looking for Jewish sources and commentaries that discuss reasons for the juxtapositions of the chapters in Tehillim.


texts: Should one avoid doing laundry on Motzei Shabbos?

texts:
Assuming it's not the nine days, is there a reason why one should not do laundry on Motzei Shabbos?

Recently I've been told by someone that he doesn't.


texts: In the days of the Sanhedrin, was one able to hold of his own opinion in private?

texts:
Back in the days of the Sanhedrin, after a psak about a particular halacha was issued, were you able to still hold of your own opinion in private? If you were confident in your own interpretation of the law, were you able to continue doing things your own way — so long as you did not teach your way, or publicize it?

Please quote sources...

Thanks in advance for the help here!


texts: Which rabbonim hold Glycerin is kosher to eat

texts:
I have heard some say that Glycerin is not fitting for a dog to eat and therefore kosher.
Can you please provide sources for and against the consumption of Glycerin that is derived from non-kosher animal fats?

I am referring to actual food, not vitamins or medicine.


texts: Why can't we use products in food that are a דבר מעמיד

texts: מסכת עבודה זרה, דף לה עמוד ב  explains how if one curdles milk with the sap of leaves from an orlah tree, the cheese is permitted. The reason is because the leaves are a separate entity from the fruits. Wouldn't the same apply to rennet and gelatin used as texture enhancements in foods?


texts: Why was the man in Numbers 15 put to death?

texts:
Once, when the Israelites were in the wilderness, they came upon a man gathering wood on the Sabbath day. Those who found him as he was gathering wood brought him before Moses, Aaron, and the whole community. He was placed in custody, for it had not been specified what should be done to him. Then the Lord said to Moses, “The man shall be put to death: the whole community shall pelt him with stones outside the camp.” So the whole community took him outside the camp and stoned him to death—as the Lord had commanded Moses.

(nJPS Numbers 15:32-36)

Clearly the halakhah for gathering wood on Shabboth is that the punishment is death, but the halakhah is also that you cannot be put to death without a warning that includes the punishment.

It appears to me that the warning required by Hilkhoth Sanhedrin 12:2 could not have been administered in this case because the punishment had not yet been revealed. If that was the case, he should have only been liable for kareth. So why was he put to death?


texts: Maharal of Prague on 10 Lost Tribes of Israel

texts:
I have read that Rabbi Yehuda Loewe (d. 1609), the “Maharal of Prague,” taught that we will never discover the lost tribes of Israel by searching. He explained that the exile of the ten tribes is a divine decree that will not be rescinded until the messianic era. Even knowing their whereabouts would already be a measure of reunification, and G‑d has decreed that there not be reunification until the time of the final redemption. In other words, ultimately it is G‑d’s decree that is holding us back from discovering the ten lost tribes.
Would anyone be able to provide the actual source of this teaching from the Maharal of Prague with the exact quotes in Hebrew and English?  I think that maybe it could be found in Netzach Yisrael, Chapter 34.


texts: I assume that the Tanaaim and Amoraim in Eretz Yisrael spoke Hebrew, so why is the Talmud Yershalmi in Aramic not Hebrew?


texts:
Inspired by this:
The Rambam in Hilchos Melachim 6:1 writes:

אין עושין מלחמה עם אדם בעולם, עד שקוראין לו לשלום--אחד מלחמת הרשות, ואחד מלחמת מצוה
War is not waged with anyone in the world until they were offered peace...

and in 6:6 the Rambam includes Amalek in this rule:

אבל שבעה עממין ועמלק שלא השלימו, אין מניחין מהם נשמה
If the Seven Nations or Amalek do not accept peace, wipe them out.

In the story of King Saul's war on Amalek (Samuel 1 15:1-9), there is no mention of any offering of peace before Amalek is destroyed.  Is there any reference to such a communication, and if not how does the Rambam know to include Amalek in this rule? I would have considered that as Hashem is in a constant state of war with Amalek (Shemos 17:16) and we are instructed to erase their memory (Devarim 25:19), there would be an objective desire to have the war with them, and making peace would not suffice.


texts: Is there a possibility of 'natural conversion'?

texts:
Let's suppose someone wants from all his heart to convert, has no ways to travel for an official conversion and decides to convert himself and to follow all halachot and mitsvot of the Torah.

I have seen some rabbanim saying that after some years he will be considered to be a Jew, that by halacha directly!

What are the sources?

PS. For the sake of clarity, I am asking about Orthodox practice


texts:
The final plague struck down all the first-born males in Egypt.  Paro was not struck down this way, so does that mean he had an older brother?  If so, what happened to him that Paro, not the older brother, got the throne?  (Google led me to speculation that Paro was Thutmose I, but I don't see anything there about siblings and, anyway, we don't know if he's the right Paro.)

Or wouldn't Paro have been struck down anyway, because God had other plans for him?


texts: What halachic issues are involved in turning off a mobile phone while praying the quiet Amidah?

texts:
A person realises during his quiet Amidah, that he has not turned off his mobile phone.

He is worried lest it ring while he is praying.

On the other hand, turning it off will interfere with his prayers.

What should he do?


texts: Does adding a different liquid to a pre-existing drink require a new Shehakol?

texts:
Suppose one makes a "shehakol" on the water, and doesn't have in mind any other drinks.
When there's a third of the glass left, the person refills the glass with seltzer/soda (the glass is now 1/3 water & 2/3 seltzer or soda).

Would this addition of seltzer/ soda to the pre-existing drink would require the person to make a new bracha? we're assuming the person didn't have in mind the second drink when he originally made a "shehakol"


texts:
In some Hebrew lettered signs, usually the decorative ones (as opposed to functional ones like street signs), I have seen the letter ל with the top ascender or stalk bent backwards, to the right. Is there a name for this, and is it significant beyond typesetting?
Picture :


texts: Would Avraham's tefillah have been necessary to save Sedom?

texts: Let's say there actually would have been 50 (or 45, or 40...) righteous people in Sedom.  Would Hashem have destroyed the city without Avraham's tefillah but saved it due to his tefillah? Was Avraham asking for something that was undeserved?


texts: Why does the Torah have to explain why judges shouldn't take bribes?

texts:
The Torah says:

לֹא־תַטֶּ֣ה מִשְׁפָּ֔ט לֹ֥א תַכִּ֖יר פָּנִ֑ים וְלֹא־תִקַּ֣ח שֹׁ֔חַד כִּ֣י הַשֹּׁ֗חַד יְעַוֵּר֙ עֵינֵ֣י חֲכָמִ֔ים וִֽיסַלֵּ֖ף דִּבְרֵ֥י צַדִּיקִֽם׃
You shall not judge unfairly: you shall show no partiality; you shall not take bribes, for bribes blind the eyes of the discerning and upset the plea of the just. (Devarim 16:19)

Rashi comments on this verse:

כי השחד יעור. מִשֶּׁקִּבֵּל שֹׁחַד מִמֶּנּוּ אִי אֶפְשָׁר שֶׁלֹּא יַטֶּה אֶת לִבּוֹ אֶצְלוֹ לַהֲפֹךְ בִּזְכוּתוֹ:
כי השחד יעור FOR BRIBERY DOES BLIND — As soon as he (the judge) has accepted a bribe from him (from one of the parties) it is impossible for him not to incline his heart to him trying to find something in his favor.

This would probably be enough to ask my question, but the gemara (Ketubot 105a-b) has a whole discussion about how accepting bribes will lead to unjust rulings. This all seems rather obvious. It seems to me like we don't need the Torah or Rashi or the gemara to explain to us why bribery is bad and will lead to improper judgements. It should have been sufficient for the Torah to say ״לא תקח שחד״ and leave it at that. So why does the Torah and subsequent commentaries elaborate to such an extent?


texts: Is it inappropriate to be overdressed for prayer (davening)?

texts:
I know that for prayer (davening), you're supposed to be dressed "appropriately", e.g. not in your pajamas; the rule of thumb I'd heard was "as you normally would when seen in public."  (Rabbi Enkin has a post about the "hat and jacket" on Hirhurim.)

What if I'm fully dressed, but I also have on top of that my -- winter coat?  Gloves?  Ski mask?  How important is it that I take those OFF before davening?

I'm assuming being over-formally-dressed -- e.g. tuxedo or coat-and-tails -- is never a problem?  (Unless you can't concentrate on your davening because everyone in shul is making faces at you ...)


texts: Are gentiles prohibited from striking another gentile?

texts:
Is a gentile forbidden from striking another gentile?

For example: If a gentile finds himself faced with an individual (who is likewise a gentile) who repeatedly intimidates, insults and/or otherwise harasses them/causes them chronic problems, and, "in the heat of the moment" strikes (i.e. punches) that person, is he committing a sin?

I did not see a mention of this in the 7 Noahide laws and would like clarification on this matter. I am interested specifically in the Orthodox interpretation.


texts: What happens when a Jew eats non-Kosher food by mistake?

texts: If non-kosher food is eaten accidentally, do you have to do anything afterward? Is some form of “purification” required? If so, what?


texts: Does a carton box, in which seforim are sold into (a shas for example), needs geniza?


texts: Will sacrifices return in full when the Messiah comes?

texts:
The Midrash says that, in the messianic age, all sacrifices will be discontinued, except for the thanksgiving offering.
רַבִּי פִּנְחָס וְרַבִּי לֵוִי וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי מְנַחֵם דְּגַלְיָא, לֶעָתִיד לָבוֹא כָּל הַקָּרְבָּנוֹת בְּטֵלִין וְקָרְבַּן תּוֹדָה אֵינוֹ בָּטֵל
 [Vayikra Rabbah 9:7]

But the Rambam says:
The King Messiah … will build the Holy Temple and gather the dispersed of Israel, and reinstate all the laws of the Torah as before.  The sacrifices will be offered, and the Sabbatical year and the Jubilee year will be instituted as outlined in the Torah. [Mishneh Torah, Laws of Kings 11-12]

So, what is the mainline thinking about sacrifices in the Messianic Age?


texts:
The question was asked: If someone for example is sick and must eat from a non-kosher animal. Must it be shechted (slaughtered) first like a kosher animal? I don't see any reason why it should, since the Torah and Chazal only gave the laws of kosher shechita for a kosher animal. However, perhaps there is a source that speaks this out explicitly.

(This is the best I can do to source this. If I would have had more ability to research this I wouldn't be asking the question looking for a source.)


texts: Source and reason for throwing the Hoshanos on top of the Aron Kodesh

texts: I have seen in many Shuls on Hoshana Raba after using the Hoshanos people throw the used Hoshanos on top of the Aron Kodesh. What is the reason and source for this Minhag?


texts: What is the role of people with physical disabilities?

texts:
The Torah says that Kohanim with physical defects may not offer sacrifices:

The Lord spoke further to Moses: Speak to Aaron and say: No man of your offspring throughout the ages who has a defect shall be qualified to offer...  food...  No one at all who has a defect shall be qualified: no man who is blind, or lame, or has a limb too short or too long; who has a broken leg or a broken arm; or who is a hunchback, or a dwarf, or who has a growth in his eye, or who has a boil-scar, or scurvy, or crushed testes.  No man among the offspring of Aaron the priest who has a defect shall be qualified to offer the Lord’s offering by fire.  [Lev. 21:16-21]

To modern ears, this may sound unfair, but I have heard it said that it simply means that Kohanim with deformities are chosen for something else.  Indeed, the Talmud says that ugly people make the best scholars.  [Taanit 7a-b and Nedarim 50b]  It also does not countenance downgrading ugly people. [Taanit 20b]
Where can I find more detailed discussions of how that passage in Leviticus has a positive twist?


texts: Obligation of a Beis Din to judge and decide on Issurim?

texts:
THe question about the baby switch made me think of this question:

In the realm of Issurim (Arayos, Mamzerim, conversion, Kohen, etc) when new evidence arises, is a Beis Din and what Beis Din obligated to judge and decide on it?

For example in the aforementioned case, a DNA report comes from a lab 20 year after the birth showing with a 99% probability that the babies were switched. The two persons enjoy their current Chazokos (maybe already married with kids). What's next - what B"D is obligated/authorized to see the case?

Can a Beis Din deny seeing new evidence? And is it different for different Issurim topics?


texts: the measurements of all the other utensils in the mishkan are provided except for those of the kiyor. why were the measurements of the kiyor not given?


texts: Who was the first akarah (barren woman) in the Torah to bear children?


texts: Why don't I see the minhag to put grass in shul?

texts:
The Rema brings a minhag to put grass and other herbage in shul for Shavuos. I've seen this practiced only once. Why don't more Ashkenazi shuls follow this minhag?

I feel some would be tempted to say that the Gra annulled this minhag, as brought in that Simman by the Mishnah Berurah. But if you look carefully, he's discussing a different minhag: to put trees in shul. That minhag was brought by the Magen Avraham, not the Rema.


texts: The Head teffilin before the Arm teffilin - Rashi?

texts:
In Sefer Shemos perek 13:9 Rashi writes:

  על ידך ולזכרון בית עיניך. שֶׁתִּכְתּוֹב הַפַּרְשִׁיּוֹת הֲלָלוּ וְתִקְשְׁרֵם בְּרֹאשׁ וּבִזְּרוֹעַ:

That you should write these parshiyos and tie them on the head and the arm. Shouldn't Rashi have written that one should tie the arm tefilin and then the rosh like the halacha is stated and how they Torah mentions it? Why did Rashi write it like this?


texts: Why doesn't dam chimud (seeing each other at the wedding) ban relations the first night?

texts:
The Gemara said that when someone asks another to marry, there's a concern for dam chimmud. That's why chosson & kalla shouldn't see each other during the week before the wedding.

But they see each other at the wedding! Why are not we concerned about dam chimud?


texts: When the Gemoro quotes a possuk, why does it sometimes not quote the part which is the reason for the quote?

texts:
(possibly related to Why does the Mishna misquote the Tanakh? )

When the Gemoro quotes a possuk, why does it not always quote the part which is the reason for the quote in the first place.

For example I recently learnt Shabbos 56b where the possuk in 1 Melochim 11 (14) is quoted as  ויהי לעת זקנת שלמה נשיו הטו את לבבו leaving out the critical part (at least the next three words) which continues אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא הָיָה לְבָבוֹ שָׁלֵם עִם יְהֹוָה אֱלֹהָיו כִּלְבַב דָּוִיד אָבִיו:

This is the most recent example I have encountered. There are many others.


texts: Do the sages ever use the word "Jews" to describe the B'nai Israel before the Assyrian captivity?

texts: This may be more a semantic question than anything else, but I'm wondering what the position is on using the word "Jew" to refer to Israelites before the Assyrian captivity. My impression is that the term "Jew"/"Yehudi" is used today because the descendants of the Kingdom of Judah are all that remain after the destruction of the Kingdom of Israel by the Assyrians, but does it retroactively apply to earlier Israelites who were not of the kingdom or tribe of Judah? For example, I'll often see people refer to Moses as a Jew, but if you had asked Moses if he was a Yehudi, he would have said no, right? So, rather than asking a direct semantic question to this forum, let me ask:  Are there any rabbinic sources that refer to the Children of Israel before the Assyrian captivity as Jews?  If not, what terms did the sages use to describe the people of that era?


texts: What things are restricted during the 3 weeks?

texts: There are a lot of questions here on Mi Yodeya about specific restrictions during the three weeks between 17 Tammuz and 9 Av, but I would like to know all of the things that are forbidden during the three weeks.


texts: How do the Dead Sea Scrolls of Isaiah compare with today's version?

texts: To what degree do the Dead Sea Scrolls of the book of Isaiah match our version of the book of Isaiah?


texts: Hebrew script and the inconsistent views over history of the usage of the paleo Hebrew script

texts:
Can someone tell me where I found this opinion- that the modern Hebrew script was used for holy texts, and the Paleo-Hebrew script was used for secular texts. However all ancient Hebrew writing have been in Paleo-Hebrew. The modern Assyrian script was only found in archeology date after the time of Ezra.

The Silver Scroll (2nd scroll), an amulet from the First Temple period containing the Priestly Blessing, on display at the Israel Museum. The scroll is the earliest known artifact written in the Paleo-Hebrew alphabet.


texts: Foods for the family before Pesach, when pesadika?

texts:
As challenging as it may be to feed a family with kids of all ages during Pesach, it is harder in the days before Pesach when the kitchen is hametz-free and matza sandwiches, matza pizza, matza lasangna, and the like are not an option.  Since we use so many eggs on the hag, we are trying to avoid eggs beforehand.  To make it harder, the family is vegetarian.

What filling, kid friendly foods do you suggest for those days?


texts:
Wikipedia describes Kol Nidrei:

Though not a prayer, this dry legal formula and its ceremonial
accompaniment have been charged with emotional undertones since the
medieval period, creating a dramatic introduction to Yom Kippur on
what is often dubbed "Kol Nidrei night".

Why is this so? What meaning behind annuling oaths evokes such emotions? Why is this  one of the highlights of the High Holiday prayer; one of the times almost all Jews regardless of background come to Shul?


texts: Should I wake my neighbour who falls asleep in the shiur?

texts:
The person sitting next to me in a shiur falls asleep because he worked hard during the day.
What considerations are relevant to whether or not I should wake him?

Assuming I did not wake him and he remains asleep at the end of the shiur. What considerations are now relevant to whether or not I should wake him?

See, for example, Wikipedia “gezel sheina”

  In Jewish law, gezel sheina (גזל שנה, theft of sleep) refers to waking
  up another person against their wishes. The term was first used by
  rabbi Israel Meir Kagan in his book Ahavas Chesed. No law in
  the Torah or Talmud directly prohibits disturbing another's sleep.
  Nevertheless, some rabbis have prohibited or discouraged such behavior
  as being unkind to others and because it cannot be rectified.


texts: What is the exact definition of Shituf (vis a vis 'Avodah Zarah)?

texts:
"Shituf" is the heretical idea of some sort of co-mingling of something with G-d (Has VeShalom).  According to many rabbinic opinions, Christianity is Shituf (cf., Is Christianity Avodah Zara?), and there are differences of opinion as to whether or not this is permitted for non-Jews.

Is Shituf:

a belief that something else has the powers of G-d along with G-d;
a belief that something else is worthy of worship along with G-d, although G-d is the Almighty;
a belief that something else IS (Has VeShalom) G-d, but G-d is G-d as we believe;
something else other than I've mentioned above; or
some combination of the above?


texts:
I have always been told that Avrohom Ovinu was born 1948 years after Odom was created. I recently thought I would add up the relevant figures in Sidra Bereisis and Sidra Noach to see what number I would end up with. I followed the logic that Odom begot Sheis at 130 (Gen. 5:3) and Sheis begot Enosh when he was 105 (5:6) making it 235, etc. For example, the posuk (5:32) says that Noach begot Sheim (Chom and Yefes) when he was 500 so I added 500 on to 1056 and got 1556.

Somehow, I ended up with Avrohom being born at 1946 and not 1948. I redid this calculation several times and then on an excel spreadsheet and realized that there aren't any differences between the numbers I put in and the numbers the Toroh says.

I looked up this query on google and found that on this Wikipedia page it says that Avrohom was born in 1948 but that it should be 1946.

Why is there this discrepancy of figures and when was Avrohom actually born - 1948 or 1946?


texts: To what sort of recipients can one discharge his duty of giving maaser money (lechatchila and bedieved)?


texts:
What is the reason for the minhag to have a yartzeit-size candle lit in the bedroom over Yom Kippur?
(this is unrelated to candles lit for deceased parents for Yizkor).

Is it just so we have a new flame for havdallah or is there another reason?

How widely is this practiced?


texts: Does knitting on Shabbos constitute avos melachos other than weaving?

texts:
I'm used to the illustration with a loom showing the melachos involved in weaving: Mesach (loading the string), Oseh Shtei Batei Nirim (loading the harness), Oreg (weaving), Potzea (un-weaving).

Knitting would certainly be weaving, and if you had to pull out a stitch that would be un-weaving; but are the two previous melachos involved?


texts: Can a levirate marriage yield a legitimate heir to the throne?

texts:
If a king dies, and his brother lives, can his brother marry the dead king's wife to raise an heir to the throne?  Or would a new line of kings begin?

Deuteronomy 25:5-6

  כִּי-יֵשְׁבוּ אַחִים יַחְדָּו, וּמֵת אַחַד מֵהֶם וּבֵן אֵין-לוֹ--לֹא-תִהְיֶה אֵשֶׁת-הַמֵּת הַחוּצָה, לְאִישׁ זָר:  יְבָמָהּ יָבֹא עָלֶיהָ, וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ.  5 If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband's brother shall go in unto her, and take her to him to wife, and perform the duty of a husband's brother unto her.
  ו  וְהָיָה, הַבְּכוֹר אֲשֶׁר תֵּלֵד--יָקוּם, עַל-שֵׁם אָחִיו הַמֵּת; וְלֹא-יִמָּחֶה שְׁמוֹ, מִיִּשְׂרָאֵל.  6 And it shall be, that the first-born that she beareth shall succeed in the name of his brother that is dead, that his name be not blotted out of Israel.
  ז  וְאִם-לֹא יַחְפֹּץ הָאִישׁ, לָקַחַת אֶת-יְבִמְתּוֹ; וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל-הַזְּקֵנִים, וְאָמְרָה מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל--לֹא אָבָה, יַבְּמִי.     7 And if the man like not to take his brother's wife, then his brother's wife shall go up to the gate unto the elders, and say: 'My husband's brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband's brother unto me.'

Genesis 38:8-9

  וַיֹּאמֶר יְהוּדָה לְאוֹנָן, בֹּא אֶל-אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ; וְהָקֵם זֶרַע, לְאָחִיךָ.  8 And Judah said unto Onan: 'Go in unto thy brother's wife, and perform the duty of a husband's brother unto her, and raise up seed to thy brother.'
  ט  וַיֵּדַע אוֹנָן, כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע; וְהָיָה אִם-בָּא אֶל-אֵשֶׁת אָחִיו, וְשִׁחֵת אַרְצָה, לְבִלְתִּי נְתָן-זֶרַע, לְאָחִיו.     9 And Onan knew that the seed would not be his; and it came to pass when he went in unto his brother's wife, that he spilled it on the ground, lest he should give seed to his brother.


texts: Riddle: when do 10 Kohanim equal 1 Yisrael?

texts: Pretty much what the title says. Where in the Torah do we find something for which we need 10 Kohanim or 1 Yisrael?


texts:
Can I be meyached (make not muktza) something that doesn't belong to me? Is there a difference between something that is hefker (ownerless) and owned by someone else? It seems from the gemara in Shabbos about the talmidim of Rebbe, who were meyached things to sit on before Shabbos, that one can be meyached things that are hefker. Is this true?

In regards to being meyached something that belongs to someone else, is there a difference between being meyached for one shabbos and being meyached forever? It's kind of hard to hear that it is possible to be meyached it permanently if it isn't mine, as the owner can just decide that he wants to do something else with it, and I have no say in the matter. Does zochin li'adam shelo bifanov tie in at all over here?

Does anyone know of any sources for this?


texts:
As mentioned in the Passover Hagaddah, how much is "2 Zuz" worth in March 2013 US Dollars?

Please note there may be different types of Zuz: "זוזי פשיטי" and "זוזי ממש" (Ketuvot 67a).
This may be the Zuz in question: link .

This Aish.com article appears to imply 2 Zuz is worth $7.50:

But that seems cheap for a little goat, even one that can be eaten by a single cat, which can be easily bitten by a dog, which was doing the right thing in defending the goat and didn't deserve to be beaten by a stick, which deserved to be burned by the fire, which... you get the idea.

So what's 2 Zuz worth? How much did this baby goat go for in USD?


texts: What was the size of the כָּתְנוֹת עוֹר?

texts:
What was the size of the כָּתְנוֹת עוֹר (garments of skins for Adam and his wife) (Genesis 3:21)?

By "size", I mean, was the garment just covering the area that an underwear would cover, or was it a shoulder-to-feet covering, etc.?

Please provide a rabbinic source for an answer.


texts: How is hataras nedarim (annullment of vows) done one behalf of one's wife?

texts:
I've heard:

Just have her in mind
State it outright "this is for my wife too"
Today I saw someone do the whole thing in the plural -- "any vow that we vowed .. we hereby regret ..."

Any input on this, please?


texts: Who is understood to be the "one like a man" referred to in Daniel 7:13?

texts:
In Daniel 7, the Ancient of Days is identified.  I assume that this is referring to G-d Himself.  Then, "one like a man" approaches the Ancient of Days, and to this one is given "a dominion and glory and a kingdom" and all the world will serve him.  Indeed, his dominion will be "an eternal dominion".

  I saw in the visions of the night, and behold with the clouds of the heaven, one like a man was coming, and he came up to the Ancient of Days and was brought before Him.  And He gave him dominion and glory and a kingdom, and all peoples, nations, and tongues shall serve him; his dominion is an eternal dominion, which will not be removed, and his kingdom is one which will not be destroyed.  Daniel 7:13-14

What interpretations are given for who this "one like a man" is?


texts: Why don't we say the first verse of Psalm 6 in Tachanun?

texts:
When Ashkenazim say Tachanun, they say the text of Psalm 6 without the first verse introduction “To the conductor with melodies on the sheminith, a song of David.”

In the text, we say, “I am weary from my sighing; every night I sully my bed; I wet my couch with my tears.” But I don't  wet my couch with my tears.

Would it not have been better to introduce the Psalm with the first verse so that it would be clear that we are quoting and not saying something that may not be true?


texts:
Is it permissible to walk past an active surveillance camera on Shabbos that is being monitored? Does it matter for what purpose it's being monitored?

Note: this question: Unintentional closing and opening of electrical circuits on shabbat asks about the issue of cameras almost exclusvely regarding the issue of circuits, but I am asking whether this is forbidden for any reason,not limited to the issue of circuits.

For example, perhaps the recording of the events are included in the category of writing/


texts:
Who ordained Hillel and Shammai?
I have searched but have been unable to find any indication of who gave them semicha/ordination.
It's clear in the mishna that they received the tradition from the pair/zugot that preceded them, that's Shmaya and Avtalyon, but that doesn't say from whom they received semicha/ordination.


texts: Preparing a dish on Shabbos by night for the day time (in regards to Borer)

texts:
It says in SA OC Siman 321 Sif 19 in the Rema that normally it's ossur to peel garlic or onions however that's only to leave them to eat at a later time. However if it's being done to eat right away then it's muter. The reason it's ossur if not eaten immediately because of the malacha of "borer". The Biur Halacha explains however that if peeling is a problem of borer then even to eat immediately should be ossur. He explains that since it's impossible to eat any other way that this because the "derech achilah" (way of eating) and is not considered to be like taking the "poseles m'toch ochel". See there for more.

My question is, what about if a person is peeling an onion by the night of Shabbos to use it in a dish that he will only eat Shabbos day. He wants the onions to be there together with the other food from now in order to absorb the taste more (for example he's mixing together herring with onions, oil, salt and perhaps some other ingredients.) Granted he's only eating it tomorrow but the eating will only start after the dish has been prepared properly. And not that he is "preparing" now in a way that it could be eaten right away, on the contrary he can't or doesn't want to eat it now but is only able to do the action of peeling now.

Is this muter to do and would be included in the definition of "derech achilah"?


texts: What is the point of revealing the end of time to Daniel only to conceal it?

texts: The book of Daniel chapter 12 seems to provide Daniel with information related to the end of time only to then instruct Daniel to keep the information secret (12:4). Daniel then asks when the end of time will be and is given more cryptic information. To this day no one has been able to accurately ascertain the meaning of the information imparted. My question is what then is the point of providing this information at all? If God does not want people to know when the end of time will be then why reveal it and then hide it within the text instead of simply omitting it or telling Daniel not to write down his experience.


texts: Whose idea was the Mikraot Gedolot and when was it first published? Mikraot Gedolot is a Humash with a collection of commentaries very popular in Jewish circles today.


texts:
I did some calculations, based on the following measures:

The Aron was 2.5 x 1.5 x 1.5 Amahs
The gold was 2.5cm thick (a finger) for the ark and 10cm thick (a Tefah) for the Kapores, at 19.3 g/cm3
The wooden ark was of the same dimensions 10cm thick and density of 1.2 g/cm3
The Cherubim were humanoid 100cm high made of gold
The Luchos were made of sapphire, 60 x 60 x 30 cm each, 4 g/cm3

I arrived at approximately 4 metric tons. Is this reasonable?


texts:
I have always understood that one may use a non-kosher microwave for kosher food by double (or triple) wrapping the said food while cooking it. May one use the same procedure for cooking on Pesach in a microwave oven that's normally used for Chametz year-round?

Sources, please.


texts:
If one had a group call (perhaps with video) and during that call many participants had bread, could they make a zimun together?

I know that you only need to be within earshot to answer for a zimun, but what if you were never together in the first place. And does the internet count as within earshot?

I'm guessing it could be ok, because you have had a meal with eachother, though not physically. If strangers had a meal together physically, they can't make a zimmun - seemingly the meal conversation matters more than their proximity.


texts: כי הלא בזולת בשר כבדת את השבת

texts:
The full text is:

מה שהלכת אתמול לבקש בשר ואבדת חצי היום ולא יכולת למצוא ואף תרנגולים שבאו לידך לא אסתייעא מלתא הכל מאתי היה להודיעך שהבשר והיין שהם משכן היצה"ר אין לרדוף אחריהם כי בזולתם יחיה האדם כי הלא בזולת בשר כבדת את השבת.

and it comes from Rav Karo in מגיד משרים.

Can someone explain what is being said about meat on Shabbat?

I understand so far: " . . . the wine and meat are the home of the Yetser Ha-Ra and one should not chase them because without them man can live and ________ you honored Shabbat."

The blank I think should be something like "without meat you honored Shabbat," but I am not sure since it seems to contradict whatRav Karo says in Shulhan Aruch.


texts:
I wondering what is the source of the difference between Sepharadi and Ashkenazi nussach:Sepharadiוּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גוֹי אֶחָד בָּאָרֶץ שמואל ב, ז, כא Ashkenaziוּמִי כְּעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץדברי הימים א יז כ
In the past I issued an idea but I search knowledge.


texts: What is the difference and why does the Torah give two terms when its talks about the Jewish holidays? מועדים וחגים. I want to know a halachic difference not a kabbalistic meaning.


texts:
As I understand, the verse in Yeshayahu (58:13) states that one must refrain from Daber Davr on Shabbat, from which we learn the halacha that one should not discuss monetary matters on Shabbat (Shabbat 113a-b).

With that in mind, why are shuls allowed to have appeals and aliyah auctions and requests for a verbal monetary pledge from the oleh on Shabbat? Isn't this Daber Davr?

What are the criteria / restrictions on this halacha? Can the shul have any type of auction or appeal on Shabbat?


texts:
This bothers me since a long time. The biggest Jewish halachic authority, arguably, the peak of the Torah world which can be ever imagined, which has its most basic definitions in the Chumash (70 sages & Moshe Rabbeinu) has no official Hebrew name, rather a Greek name is used and is the name of a Talmudic tractate (the only tractate name which is not expressed in a Semitic language). Rather, it is expressed in the language of the Greeks, which culture is symbolic in standing against Torah philosophy.

Is it known at least when the term was started to use? And maybe: why was introduced?

For those who are unfamiliar with the idea that the word "sanhedrin" originates from Greek, see this link. The word "sanhedrin" comes from the Greek word συνέδριον (sunhedrion) which means "sitting together."


texts: Do we know of any opposition when the Hasmoneans decided to take the throne after the Chanukah story?

texts:
As has been discussed both here and elsewhere, after the victory of Chanukah, the Hasomeans (Maccabees) decided that they had to take the throne themselves, rather than give it over to someone from the Davidic line.

Do we know of anyone at the time who publicly opposed their decision?  (Or was everyone so gobsmacked by the victory, or thought "well desperate times call for desperate measures" ...)  Were there any specific Davidic individuals who were considered pretenders to the throne at the time?  Did they object?


texts: Source for Baal Haturim Writing Commentary on his Wedding Night!

texts:
I've heard that the Baal Haturim wrote the whole commentary on the Chumash on his wedding night!

Can someone please provide the source for this?


texts: Rav Moshe Feinstein's opinion on the State of Israel

texts:
I was wondering if there is any document which states Rav Moshe's opinion regarding the existence of the state of Israel. Did he consider the state a good thing or bad thing.

I ask this because we have almost every Gadol's opinion on the topic, yet concerning Rav Moshe I am unaware of any document or work which quotes his opinion.


texts:
I found a Kof-K publication titled "Tefillah When Davening Alone" and learned that there is more to it than just skipping the parts that require a minyan. (See https://thehalacha.com/wp-content/uploads/Vol16Issue5.pdf)
Now I seek a similar publication that describes davening alone on the yamim noraim (High Holidays).


texts: What is the reason why Lithuanian & chabad style frocks have two buttons on the back of them ?


texts: What is the longest stretch of Babylonian Talmud with neither Ravina nor Rav Ashi? I heard it was 3 pages.


texts: Source needed: Allowing one to pray for non-critical illness on Shabbat

texts:
Based on comments on this question:

Is there any written evidence - from a reliable source - that one may daven for a חוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה - someone not deathly ill - on Shabbat.

Classic Halacha states that one may only daven for people who are deathly ill on Shabbat. E.g. The Kitzur Shulchan Aruch in 192:2 -  סימן קצב - דין החולה והרופא - states:

  גַּם נוֹהֲגִין לְבָרֵךְ אֶת הַחוֹלִים בְּבֵית הַכְּנֶסֶת. וְאִם הוּא מְסֻכָּן, מְבָרְכִין אוֹתוֹ אֲפִלּוּ בְּשַׁבָּת וְיוֹם טוֹב.

  The custom is to bless the ill people in shul. And if he's in danger (i.e. deathly ill) then one even blesses them [in shul] on Shabbat or Yom Tov.

The Shulchan Aruch clearly forbids one to say the classic רְפוּאָה שְׁלֵמָה on Shabbat, even in private. Orach Chaim 287 -   סימן רפז - נחום אבלים ובקור חולים בשבת - states:

  סימן רפז - נחום אבלים ובקור חולים בשבת
  ובו סעיף אחד
  א יְכוֹלִים  לְנַחֵם אֲבֵלִים בְּשַׁבָּת, וְכֵן יְכוֹלִים לְבַקֵּר אֶת הַחוֹלֶה. וְלֹא יֹאמַר לוֹ כַּדֶּרֶךְ שֶׁאוֹמֵר לוֹ בַּחֹל, אֶלָּא אוֹמֵר לוֹ: שַׁבָּת הִיא מִלִּזְעֹק  וּרְפוּאָה קְרוֹבָה לָבֹא, וְרַחֲמָיו מְרֻבִּים וְשִׁבְתּוֹ בְּשָׁלוֹם. הגה: וְיֵשׁ אוֹמְרִים דְּאֵין צָרִיךְ לוֹמַר וְרַחֲמָיו מְרֻבִּים, וְכֵן נָהֲגוּ (רַמְבַּ''ם פֶּרֶק כ''ד).

  One may comfort mourners and visit the sick on Shabbat, but one doesn't say to him (רְפוּאָה שְׁלֵמָה) as one says during the week, but rather "Shabbat is not a time to daven, healing should be soon, His mercy is great. Have a peaceful Shabbat."Rema: The custom is  not to include the words "His mercy is great".

Is there any source for the popular custom of blessing a long list of people on Shabbat; some of whom are recuperating, convalescing or in bad health, but are nowhere near deathly ill, (thank Gcd)?


texts: Is softening a linen garment the end of the laundry process and therefore forbidden on Shabbos (Shabbos 140a)?

texts:
Shabbos 140a. Rav Safra permits softening a laundered linen shirt. (Translation and elucidation of the Gemoro below according to Sefaria) - original is:

  מיסתמיך ואזיל רב אחא בר יוסף אכתפיה דרב נחמן בר יצחק בר אחתיה אמר ליה
  כי מטינן לבי רב ספרא עיילינא כי מטו עייליה בעא מיניה מהו לכסכוסי
  כיתניתא בשבתא לרכוכי כיתניתא קא מיכוין ושפיר דמי או דילמא לאולודי
  חיורא קמיכוין ואסיר אמר ליה לרכוכי קא מיכוין ושפיר דמי

  The Gemara relates another incident involving Rav Aḥa bar Yosef: Rav
  Aḥa bar Yosef was walking and leaning on the shoulder of Rav Naḥman
  bar Yitzḥak, his sister’s son. Rav Aḥa said to him: When we arrive at
  Rav Safra’s house, bring me in. When they arrived, Rav Naḥman brought
  him in. Rav Aḥa then raised a dilemma before Rav Safra: What is the
  halakha pertaining to rubbing and thereby softening a linen shirt that
  is hard after being laundered on Shabbat? Does one intend to soften
  the shirt, and one may well do so? Or perhaps he intends to generate
  whiteness in the shirt, and it is prohibited? Rav Safra said to him:
  He intends to soften, and one may well do so.

The softening renders the garment fit to wear. Why is it then not מכה בפטיש (the end of the process) of the melocho of libun?


texts: Horayos seems to be laid out differently from the usual--with Rashi (or what is called Rashi, even if perhaps not by him) on both sides, Tosafos at the bottom and dedicated space for Rabbeinu Chananel on every daf. Does anybody know why? Thanks.


texts: Are there any halachot regarding the "atzei chayim" (wooden poles) placed on a Torah scroll?

texts:
Are there any halachot regarding the poles used on the sides of a Torah scroll? For example:

All the poles that I have seen are made from wood. Must they be made from wood or can any materials whatsoever, be used? If not, what factors would restrict the materials allowed?
Do the poles need to be a minimum or maximum height and thickness?
Is there a minimum distance between the ends of the parchment / writing on both sides of the Torah scroll that these poles must be placed?
Does the parchment need to be sewed into the wood or can it be glued, tacked, or stapled?

Fee free to add any other halachot that may be appropriate. Most importantly, if there is a condensed source dealing with all the laws, please refer and / or link.


texts: Why is the Rosh Chodesh leining split up the way it is?

texts:
The Rosh Chodesh Torah reading comes from the first 14 psukim of Bamidbar 28. These verses are split into 3 sections in the Torah, but we have to split them into 4 aliyot for leining. The three sections are through 8, 10, and 14.

There are various rules about how exactly psukim can be split up, but essentially, each aliyah must be at least 3 psukim, and we shouldn't start or stop within three psukim of a paragraph break. [In case someone comes in and sees that they started 2 after the break, they could assume we read 2 psukim for an aliyah, and vice versa for someone walking out.] See, for example Megilah 22a.

The common way of splitting the 4 aliyot is as follows (inclusive indexing): 1-3, 3-5, 6-10, 11-14. [We go back and read the third pasuk again.] The second aliyah starts at #3, so that seems to be a problem for the people coming in!

There is another opinion (Gra?) that does as follows: 1-3, 4-8, 6-10, 11-14. True, we now end up reading 6-8 twice, but at least we avoid the other problem.

What basis is there for the first method? Why is it the more common one, as opposed to the second?


texts: If you travel back in time, would you be obligated in Mitzvot?

texts:
Let's say time travel is possible, Time-Turner style.

You are age 31.

You travel back 20 years to when you are 11 years old, before your Bar Mitzvah.

At that time period, you were not Chayav Bemitzvot, so, since you are at that time you might be Patur. However, you have lived for 31 years, therefore making you Chayav.

Are you counted as age 31, and therefore Chayav BeMitzvot, or as age 11, and therefore Patur, as you are not Bar Mitzvah?


texts:
Is the prayer we recite on Yom Kippur night pronounced "Kal Nidre" (with a kamatz) or "Kol Nidre" (with a חולם)?

I've heard in the name of one of the Posekei Hador, Harav Bension Musafi, that it doesn't make sense to call it "Kol Nidre" as it is in Aramaic, but most of the Siddurim write Kol. What do the sources have to say?


texts: According to Nusach Edot HamMizrach, why does the Mussaf prayer on Shabbat and Rosh Chodesh include a description of the actual mussaf sacrifice, while the Mussaf prayer on Moed does not? Why aren't they consistent with each other?


texts:
As mentioned in a previous question, the Shulkhan Aruch, O''C 551:18 writes:

  צריך ליזהר מי"ז בתמוז עד ט' באב שלא לילך יחידי מד' שעות עד ט' שעות
  (משום שבהם קטב מרירי שולט) ; ולא יכו התלמידים בימים ההם.

  From the Seventeenth of Tamuz until the Ninth of Av one needs to be
  careful not to walk alone from the fourth hour of the day until the
  ninth hour (because during these days [the demon] ketev meriri has
  control); and one should not beat students during those days.

Why would anyone beat their students to begin with? Can someone explain the rationale behind this halakha as it relates to the rest of the year? Does the halakha sanction corporal punishment in the classroom?


texts: Seeding free libraries with books with names of Hashem

texts:
In my area there are (secular) library boxes like these

  The idea is a simple variation on the honor system: Take a book,
  return a book.

  Someone, generally a volunteer, puts out a roofed box in a public area
  and stocks it with books, generally paperbacks or older hardcovers. If
  you see a book you like, borrow it and bring it back later. You can
  also leave behind old books you don't want so more people can enjoy
  them

I'd like to put some books on Science and Torah (which contain Torah verses in Hebrew etc) into those boxes so that people can learn about those topics. However, I am concerned about the possibility that prejudiced people might not treat such books properly.

Is there a ruling on giving such books to libraries that addresses this concern?

Update Feb 1, 2016: My local orthodox Chabad Rabbi said: "I wouldn't put books of kedusha there but English books on Torah and science I think would be fine"


texts: אֲרַמִּי אוֹבֵד אָבִי not read entirely in the Hagadat Pesach

texts:
The Mishna 4 of the 10th Perek of Pesachim ends with "And he expounds from the passage (Sefaria):

מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ
"An Aramean tried to destroy my father” (Deuteronomy 26:5) until he concludes explaining the entire section."

Seems like on a surface level, we would need to read the entire section of אֲרַמִּי אוֹבֵד אָבִי which is Parshat bikkurim, but in the Hagadah of Pesach we don't read Parshat Bikkurim entirely. Why is it?


texts: If someone is careful about only eating dairy which is Cholov Israel, is it OK to use a microwave which has been used for Cholov stam, without doing anything to kasher the microwave or wrapping the food?


texts: Can someone please explain the halachot for someone who wakes up after zman kriat shema? After zman tfillah?


texts:
Who knows two hundred twenty-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: We often see that the author of a p'sak maintains that a ruling is d’oraita even in cases when there is no link to any of the 613 mitzvot listed by Rambam, etc. Must every halacha ruled as a d’oraita be able to be traced back to one of the 613 mitzvot?


texts:
It seems from my understanding of the Shulhan Aruch (Y"D 181:9) that the picture above is the Shiur of the Peya. However it seems like most people say it goes until the bone like the picture below.

What is the source for this Minhag (if there is one)?


texts: Echad Va-arba'im Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred forty one?
אחד וארבעים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 341? The more significant within Judaism and the more intrinsically dependent on the value 341, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Maybe lazy gematria is a good thing, or maybe you should stay away from it like you do from fire, knowing that if your answer last night was lazy gematria, your burden today and into the future will be guilt. Please don't base your answer on it.


texts: What is the opinion of Chofetz Haim on speech of Joseph about his brothers

texts:
Can you please quote how Chofetz Haim defined "diba ra" that Joseph said about his brothers.

Since it was not true, was it  real "motzi shem ra"? If not, why?

Joseph thought that he was saying the truth, but objectively it was not truth. What is halachic definition of his speech?


texts: Should a beracha be recited for a public Hanukkah lighting? Who should/can recite it?

texts:
My office wants to light Hanukkah candles.

Who should/can light the candles? Should a beracha be recited?


texts: Are there any issues with cleaning glasses with microfibre cloth on Shabbas?

texts:
Are there any issues with cleaning eyeglasses with microfibre cloth on Shabbas? I'm assuming the microfibre cloth only and no cleaning spray.

I'm assuming the glasses are prescription glasses and the dirt is just smudges or surface dirt.  One potential issue I considered was whether the cleaning of smudges and grease spots might involve smoothing, although that might be a bit far-fetched.


texts: Why are public sacrifices always male but personal ones are not?

texts:
In T'murah 2:1, the Mishna says:

  קרבנות היחיד נוהגין בזכרים ובנקבות, וקרבנות הציבור אינן נוהגין אלא בזכרים.
  Personal sacrifices can be male or female, but public sacrifices are always male.
  (my own translation)

I looked through Kehati, and he does not provide any explanation of the reasoning behind this distinction.

Is this discussed anywhere else, perhaps somewhere where the topic is less tangentially related?

What is the reason for this distinction? Why are personal sacrifices either male or female while public ones are always male?


texts: Is it permissible to use the "Tahor" bedikah app?

texts:
Tahor App is a Miami-based organization which created an app to allow women to "anonymously send pictures of their Bedikah cloths to a Rabbi with Tahor app’s Rabbinically approved technology."

May this app be used? Have any rabbis explicitly approved or disapproved of it?


texts: Does a trapezoid require tzizit? (Or: how to make a four-cornered triangle)

texts:
My family was learning Rambam Hilchot Tzitzit 1:16 tonight and had some questions on how this works, as a practical matter:

וכן המטיל לבעלת שלש ואחר כך השלימה לארבע והטיל לרביעית כולה פסולה שנאמר תעשה ולא מן העשוי.
My interpretation: Someone who puts tzitzit on a three-cornered garment, and then completes the fourth: the entire thing is invalid.

We imagined that a three-cornered garment is basically a triangle, like this:

Now, to create a fourth corner, you could fold half of it over and end up with a trapezoid:

In both images, the red dots are where tzitzit would (theoretically) be attached.

With that introduction, a few questions (sorry).

Would such a trapezoid be chayav (required) in tzizit?
If yes, does that mean that any vertex of a polygon with at least 4 sides requires tzitzit?
If the answer to the above question is no, what kind of vertex does need tzitzit?
And finally, if we've completely misunderstood the Rambam, how do you turn a triangle into a tzitzit-requiring garment?

Since the post is already full of images, i'll throw in one more: a flowchart to help you understand the questions above:


texts: Ear Piercing of Jewish slave that wants to stay a slave a mum?

texts:
I heard in a daf yomi shiur (on kedushin 21b) that a koen can not want to stay a slave (one opinion says it is because he the Ear Piercing will make him have a mum

What Ear Piercing makes a mum?

Does a girls usual Piercing make her have a mum?

Did the Piercing that was given to a slave close up? (If yes did that remove the mum)

16-different-types-of-ear-piercings

Parts of the Ear

Related Getting body piercings


texts: When is the proper time to say Berich Shemei?

texts:
I have read and heard that (ideally) Berich Shemei should be said after the sefer Torah has been taken out of the ahron.

Is this true? What is the source and idea behind this?


texts: Has anyone "composed" music for the trope for Tehilim, Mishle and Iyov?

texts:
The 3 books Mishlei, Iyov and Tehillim has some unusual trope notes that we do not see in any other book of Tanac"h. E.g. - Yetiv or munach on top of a word. See here for example.

We know how to sing the trope for the other Sefarim. Has anyone composed / standardized or formulated a way to sing these unusual notes in these 3 books?


texts: Why are the blessing(s) preceding the Haftarah printed and chanted with trope notes?

texts:
There is a reason that I placed the plural "s" in parentheses for my question. I noticed that only the blessings preceding the haftarah have trope notes. Since this is not part of the haftarah itself, why does the blessing need any trope?

2nd question - It looks like the wording is actually two blessings as the common introductory phrase "Baruch ata Hashem" appears twice. However the trope has an etnachta at the end of the first blessing rather than a sof pasuk. Thus, it seems that these two blessings are combined as one "long one" as if it were a single pasuk. Is it one or two brachot?

3rd question - Why is there no trope for the blessings AFTER the Haftarah?


texts: How can Jewish merchants sell their wares to Christians before their holidays?

texts: The first perek of Avoda Zara makes a strong pronouncment that it is forbidden to sell or buy from an idol worshiper close to his holidays, because by doing so, you help him celebrate that holiday.  If this is the halacha, then how can Jewish-owned stores profit, as they do, from sales to Christians before December 25th?


texts: Why say bircat hamazon instead of plainly thanking HaShem for the food?

texts:
A niece asked me why do we need to say bircat hamazon which is lengthy and with words we don’t understand instead of just saying in English something along the long the lines of “thank you HaShem for the food.”
I didn’t have a good answer and was wondering if anyone here can provide a meaningful answer hopefully backed with sources.
The the same question can be extended to the amidah and prayer in general.


texts: What are the criterion for a practice to become a minhag?  Just because we do something over and over does that make it a minhag?  Changing a minhag can be difficult but how does one actually get started in the first place?


texts: Parents who don't want children to take ma'aser from gift

texts:
Suppose a non-observant parent gives a (monetary) gift to his/her adult child, but asks that the child not remove 10% to give for tzedaka ("Your mother and I saved this money for you, not for other people.")? What would be the correct halachic response of the child, taking into account the halacha of kibbud av v'eim as well as the halacha of tzedaka?

Agree to the parents' request and don't give ma'aser.
Agree to the request, but give ma'aser anyway (i.e. lie).
Refuse to agree to the request, and give ma'aser against the parents' wishes.
Do not accept the gift.
Something else.


texts:
In the Haggadah, we read that Ya'akov Avinu descended to Mitzrayim 'compelled by Divine decree.' Most understand this to mean that Ya'akov understood that his reunion with Yosef would begin the fulfillment of the prophecy to Avraham regarding the centuries-long exile and oppression of Bnei Yisrael.
When his sons meet Par'o, however, they speak as if this was to be a short-term stay (until the famine was over when they could return to K'na'an and its pasture land).
Were they 'out of [or not yet in] the loop,' or looking to avoid overstepping Par'o's hospitality, or just being disingenuous?*


texts: Midrashic(?) Proof from Design story about overturned inkwell

texts: I believe I read years ago about an instance where a rabbi presented a heretic with a well written poem that he claimed had actually formed accidentally when he overturned his inkwell. I though I had seen it in the Shaar HaYichud of the Chovos Helevavos though it seems that may just be a very similar proof but without the actual anecdote. Is there such an account/medrash in the Jewish/Rabbinic literature (perhaps cited in a footnote on a version of the Chovos Halevavos) or did my memory make it up randomly out of whole cloth?


texts: Why do some people have a custom to boil only odd numbers of eggs?

texts: I heard that some still have a custom to boil only odd numbers of eggs at a time. I heard that the reason is if there is a blood-spot in an egg, the egg will be Battel Berov. This only explains why people don't boil one or two eggs at a time. What is the issue boiling 4 or more eggs at a time?


texts: When davening Nusach Edoth Hamizrach, in Berchot Hashacher, why do girls say ברוך שעשני כרצונו without pronouncing Hashem's name or kingship?

texts:
In birchot hashacher the siddur says (edoth hamizrach):

האיש מברך
בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם. שֶׁלֹּא עָשַׂנִי אִשָּׁה:
האשה מברכת ללא שם ומלכות
בָּרוּךְ שֶׁעָשַׂנִי כִּרְצוֹנוֹ:


texts: I have heard that there is a dispute as to which Bracha you should make on papaya, Ha'Etz or Ha'Adama? Why? (sources)


texts: Do kashrut rules apply to a Washing laver?

texts:
Are there any halachot that apply the rules of kashrut to the cup I use to wash my hands before I eat?

This answer says that one can use "any cup". This site says that a cup can be drunk from and the water can still be used so I thought that this meant that the cup for washing doesn't have to be a dedicated washing cup and can be used for foodstuffs otherwise.

If I am about to eat a cheese sandwich, may I wash with a handled cup that was recently holding beef gravy but has been rinsed out? What if the cup held a non-kosher beef gravy? What if the cup held nothing, but was washed in hot water with dishes that were used for milchigs/fleishigs/treif food -- is there a "status" to the cup that could contraindicate its use at particular times?


texts: How come Bais Hillel is usually lenient and Bais Shammai usually stringent?

texts: It seems like the Bais Hillel had a tendency to be lenient in Halachic matters vs the Bais Shammai, it was a sort of a presumption to them in which they were almost always successful to back up with their methods of Derash (and the same goes for Bais Shammai regarding their stringency). Was it a principle the Bais Hillel believed in (perhaps it was based on "Deruchehu Darchei Noam")? or was it some kind of train of thought? We find the same pattern in the later Achronim. For example: R moshe Feinstein vs. Chazon Ish...


texts:
Devarim 24:16 makes a statement which is central to Jewish theology.  The posuk makes clear that a father will not be put to death for the sins of his son and that a son will not be put to death for the sins of his father – the gemara develops this to say that neither shall be put to death through the testimony of the other.  Then, to expand on the first part, lest one think that people outside of the family can receive punishment on behalf of others, the verse concludes “ish b’chet’o yumatu” a man, in his own sin, will be put to death.  This idea of banning vicarious expiation of sin through the death of another forms a solid challenge to any religious system predicated on the death of another to atone for the sins of a person who remains, effectively, unpunished.

לֹא-יוּמְתוּ אָבוֹת עַל-בָּנִים, וּבָנִים לֹא-יוּמְתוּ עַל-אָבוֹת:  אִישׁ בְּחֶטְאוֹ, יוּמָתוּ.

However, there is a grammatical problem with the posuk – it states in those final three words “ish (a man) b’chet’o (in his sin) yumatu (they will be put to death, or possibly he will be put to death by them)” – the final vav turns the word “yumat” into some form of a plural.  This plural form appears only three other times in tanach. In those, the actions of two parties condemned them both to the death penalty (vayikra 20:13, 16, 27). Here, the verse clearly limits the offender and offense to the singular as an explicit shift from the first part of the posuk with reads “lo yumtu avot” that father*s* shall not be put to death (Onkelos translates both "yumtu" and "yumatu" as "y'mootoon" and T"Yonatan has both being "yitkatlun").  The singular verb (yumat) occurs almost 50 times, both in conjunction with “mot” (as in “mot yumat”) and on its own.  Why would this verse switch to a pluralized action and to what does the plural refer? What doesn’t the posuk simply read “ish b’chet’o yumat”?


texts: Why doesn't Rav Saadia Gaon write about wearing tefillin even during prayer?

texts: In the Siddur of Rav Saadia Gaon, he only mentions tephilin once, and even then is only talking about the bracha made when putting it on. No where does he say that when davening, you should be wearing tephilin. Nowadays it is widely accepted that you just need to have it on once a day, and preferably when you say Shema, though there are people that wear it the whole day. Why is it not mentioned?


texts: Should you pay a shadchan if the shidduch was successful after a break up?

texts:
(Aside from a segulah for shalom bais, it's general practice to pay a shadchan their fee upon a successful shidduch - it might even be halacha.)

A shadchan sets up Moshe and Sarah. They go out 4-5 times. It doesn't work out.

A year later they decide to resume the shidduch (without the involvement of the original shadchan) and it's a success - they get married. Should the couple still pay the original shadchan the shadchan's fee?


texts: How and why did R. Akiva Eiger try to emulate the Rashba?

texts:
I'm attending a bar mitzva celebration recently, and the father of the boy gives a short speech. During his speech he mentions in passing that Rabbi Akiva Eiger (1761–1837, modern-day Austria and Poland), when asked how he had achieved his own greatness, replied that had striven to emulate the Rashba (1235–1310, modern-day Spain). I see the same story, with no further detail, at Aish.com.

Was there something specific about the Rashba that he strove to emulate, or just his generally being a tzadik (good person)? If the latter, why did he strive to emulate the Rashba specifically? There had been many great rabbis over the years. And if the former, what was it about the Rashba that he strove to emulate, and why did he choose that trait specifically to strive to emulate?


texts:
A robo-call is an automated phone call that does not involve a human caller.  The majority of these are uninvited solicitations (either for money or votes), and these are the ones I'm asking about.  Robo-calls, being automated, are much less expensive for an organization to make than conventional calls, and are impossible for recipients to respond to.  (Like spam but for your phone rather than your email inbox.)

Does halacha permit making unsolicited robo-calls?  (I'm not talking about services you signed up for, like a weekly eiruv-status message, but calls that you did not invite.)  Are such calls perhaps theft of the recipient's time and possibly voice-mail capacity or cell-phone minutes?  (An unwanted in-person call could be too, but if a person calls the recipient can tell the caller not to call again, and in the US the caller has to comply.  If there is no human on the line then this option is not available.)

Lately I have begun to receive unsolicited and unwanted robo-calls from Jewish organizations, which came as a surprise to me, hence this question.


texts: saying boruch shem out loud on Yom Kippur but not immediately after?

texts: The entire Yom Kippur we say the "boruch shem" after "shema" out loud, contrary to the normal whispered tone, because we are compared to angels on this day. The question is, when Yom Kippur first starts we are more in touch with physicality, for example eating and normal shoes etc., and in the first prayer we say it out loud; but, yet, in ma'ariv after Yom Kippur we've fasted for 25 hours and are so out of touch with the world, but then we don't say it out loud. Wouldn't it make more sense to say it out loud then rather than when Yom Kippur first starts?


texts: Seeking text of a notice published by the Malbim

texts:
Someone told the following story today (or something like the following story. I may be remembering it incorrectly to some extent). He said he had gotten it from a book called Em Habanim S'mecha, which reported it second- (or more-than-second-) hand itself.

  The Malbim, while a rabbi in Bucharest, wrote in his commentary to Daniyel a strong allusion to when mashiach would come. Other rabbis were upset with him, as it's improper to reveal that date: Yaakov didn't. [See Rashi at the start of Vay'chi.] He published a kol kore (public notice) in his own defense, which ran roughly as follows:

    There was a boy in Bucharest who prepared well and delivered well a speech in honor of his becoming a bar mitzva, and to reward him his father decided to take him on his (the father's) next trip to Leipzig. One day into the journey, the child asked when they would arrive; the father silenced him with a stern look. Some three weeks later, the father asked the wagoner when they'd arrive, and was told "tomorrow". The child asked his father why he had been silenced, yet his father later asked the same question. The father replied that after all the farewells and tears, he should have known it's a long trip, so shouldn't have asked after one day; but after all the journey, it's a reasonable question. Likewise here: Yaakov was at the start of the galus, an inappropriate time to reveal the time of mashiach. But after all the journey, it's appropriate.

Is a copy of the kol kore, or of its text, available anywhere? (The person who told me the story told me also that Em Habanim S'mecha does not include the text.)


texts:
I want to davven- but my mind goes elsewhere. Any advice for girls/women like me with ADD?
Can I talk to Hashem straight?
although I know the meaning of the words and am fluent in reading I cant really relate to them enough to stop me travelling all over the place while saying them...
please help


texts: Repeating shmoneh esreh after forgetting an insertion

texts: Why are you supposed to repeat shmoneh esreh on certain days if you forgot to say the special insertion pertaining to that day? If, for example, you realize at the end of shmoneh esre during aseret yemei tshuva that you forgot to say hamelech hakadosh, why does that warrant a repetition of the entire shmoneh esre?


texts: Fasting when seeing an Aron Kodesh fall with a Sefer Torah inside

texts:
Discussed already were the "customs" surrounding fasting when a Sefer Torah falls the floor:

  The earliest source is the Shu"t Mishpetei Shmuel 12 quoted by the
  Magen Avraham 44:5. He bases it on the gemara in Moed Katan 26a that
  says you need to fast if you see a sefer Torah burnt in your dream.
  The Igros Mosheh OC 3:3 holds that according to halachah, most
  authorities hold that only those who drop it need to fast, but there
  is a minhag for those who see it to fast as well.

What about if someone would see an entire (presumably rather small) Aron Kodesh fall to the ground with a Sefer Torah inside of it: Would this person also need to fast based on the minhag mentioned in the other question (quoted above)?
I suppose the question could also be asked if the same would be true for someone who sees a Sefer Torah fall to the ground when it's inside any other structure, box, covering, etc. However I'm specifically interested to know about the case of when it's in the Aron Kodesh (perhaps such a case would be more lenient since it's a bigger structure).


texts: Did any Achronim comment on the American Revolutionary or Civil Wars?

texts:
I've heard that for instance, in the 1800s, the American rabbis in the South were pro-slavery, and the American rabbis in the North opposed to it.  But what were the views towards America of the more-famous "Acharonim", rabbis from (in this case) the 1700s and 1800s, who are famous for their writings?

Did, say, the Noda Bihuda or Vilna Gaon comment (as an aside in any of their writings?) on the American Revolution?

Did R' Hirsch, the Netziv, Malbim, the Rebbe Maharash, Ben Ish Chai , or other great rabbinic thinkers of the 1800s (pick your flavor of Orthodoxy) comment on American slavery and/or the Civil War?  (As Dostoevsky did, lehavdil?)

Was the development of the United States of America really "on the map" of these rabbis?

I realize that censorship may have been an issue in some cases, too.


texts: Can the promise to repay through a credit card be considered a guarantee for a loan to a Gemach?

texts:
Money Gemachs typically insist on at least one guarantor before they make a loan.
Someone needing a loan, suggests to the Gemach that his guarantor will be his credit card. He is using the Gemach to avoid using the credit card. If when the loan to the Gemach needs to be repaid, he does not have the funds, he says that he will repay it by taking out a credit card loan.

Assuming that the Gemach accepts that he can be trusted to do this, is it permitted to make him a loan?  Do we say that by delaying the point at which he has to pay interest, the Gemach has served a useful purpose or do we say that by accepting the credit card as a guarantor, we are going against part of the idea of a Gemach?


texts: Why is practical kabbalah not considered kishuf?

texts:
To preface I know next to nothing about so called 'practical kabbalah'. But from the few things I have read about, things like face or palm reading, making a golem (essentially an android) or any other 'magical' practice seem to violate the prohibition of lo t'chashef (sorcery)1 2 3. Why is this not so?

1 Devarim 18:10
2 Tur, Yorah Deah 179:13-16
3 Rambam, Negative Commandment 34


texts:
Say that someone (Reuven) posts something on here. A person (Shimon) votes to close it.

Now, someone else (Levi) comes along, sees this close vote, and disagrees with it. So he might comment on the post and ping Shimon why he thinks the post shouldn't be closed.

Is there an issue of Rechilus, saying something that makes one person upset at another (see Chafetz Chaim, Rechilus 1:2)?


texts: What does R. Yehudah mean in Avot 2:1 when he states that we do not know the reward of mitzvot?

texts:
Pirkei Avot 2:1 (excerpt):

  רַבִּי אוֹמֵר... וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְּבַחֲמוּרָה,
  שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת.

My translation:

  Rabbi [Yehuda haNasi] said: ...  And be as careful with a light
  commandment as with a weighty one, for you do not know the reward
  given for mitzvot.

Actually, we do know the reward for mitzvoth, in a general sense. Two examples:

Devarim (Deut.() 7:12-16 mentions items like blessing the fruits of the land and your belly (children; removing sicknesses, being blessed above all other nations, etc.
Devarim (Deut.) 28:1-13 mentions some of the same ideas as above and adds being blessed when leaving and coming, other nations fearing us, etc.

We also have a few cases where the reward for specific commandments are mentioned. In particular, the reward of long life is mentioned regarding:

Honoring parents (E.g. - Shmot (Ex.) 20:12)
Shilu'ach Hakan - chasing a way the mother bird and taking the chicks or eggs (Devarim (Deut.) 22:6)

If Rav Yehuda is talking about the reward of one mitzvah relative to another one, it seems strange that he uses the terms "light" and "weighty". In the phrasing, he assumes that we know what they are. If he were attempting to explain these terms, perhaps he should have said something like,

"Don't assume that one mitzvah is lighter than another based on its reward system, because you don't know what the reward for each mitzvah is."

It doesn't seem to me that he is trying to explain these terms, here.

Based on this, what does Rav Yehuda mean by stating that we don't know what the reward for mitzvot are?


texts: If the Dodo bird had a tradition of being kosher & was resurrected, would it be OK to eat again?

texts:
Came across an article titled "Could scientists resurrect the dodo bird?" and it made me wonder: suppose there was a mesorah that the Dodo bird was kosher before it went extinct in 1681.

If we in 2019/2020 were able to bring back this Dodo bird, would it again fall under its previous mesorah and be permissible for us to eat again?

Couple of larger questions that could contribute to the answer:

Would written/ documented mesorah serve as enough proof OR do we literally need people passing it down from generation to generation
Once the mesorah for a bird is gone it's gone forever OR it could potentially be "reawakened"?


texts: The claim that Yishmael repented when he was dying

texts:
I was reading ArtScroll' machzor's commentary to the Torah reading on the first day of Rosh Hashanah, which they say was taken from ArtScroll's Bereishis. After being told that Yishmael was dying, the verse in Genesis 21:17 says:

  כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם

  Hashem heard the cry of the youth according to how he is there.

In ArtScroll's commentary, they bring the explanation of Rashi. They summarize it by writing that Yishmael repented and prayed for mercy. The angels argued that Yishmael's descendants will kill innocent Jews, and he shouldn't be saved. Hashem told them that He was judging him according to how he was then at that moment, and not taking the future into account. Since he is presently righteous, he should be saved.

My problem is Rashi doesn't say that Yishmael repented. In fact, the commentaries on Rashi explicitly ask that Chazal only tell us that Yishmael  repented when Avraham died, implying he didn't repent earlier (see Minchas Yehudah ad. loc.). They therefore are bothered why the Midrash Rashi brings says Yishmael is righteous. They give different explanations [1, 2, for example], but they don't say that he repented.

Where is ArtScroll coming from? The simple reading of Rashi? How can they ignore the commentaries on Rashi? Is there a different commentary that I haven't seen that they are using?


texts: For situations where the halacha is based on one's personal preferences, should one adapt his preference to be more "choshuv"

texts:
My specific example is with ice cream sandwiches.

According to the common holding that one says shehakol if the ice cream is the ikkur but mezonot if the biscuit is the ikkur, should one make an attempt to cultivate an appreciation for the biscuit so one can merit to say the mezonot afterbracha which contains 2 blessings, and not the shehakol afterbracha that contains only one?


texts: Why didn't Jewish slaves rebel against the Egyptians?

texts: A number of traditional sources indicate that the population of Jews in Mitzrayim was burgeoning.  Pharaoh himself was concerned about it, worrying that they would take over the land.  Why didn't a population of that size rise up against their taskmasters?


texts: Would anyone know of any online lectures on the inyan of Shemiras Einayim in English ( preferably lectures that I could download. )


texts:
I have experienced a knockout two times in the boxing ring during my active fighting career.

At the time I was KO, I was conscious of nothing and then I woke up.

I am interested in knowing what was going on with my soul at that time when I was in KO mode, if you know what I mean.

This has been bothering me for a couple of years.

My trainer told me that the brain "turns off" in this unstable situation and only important systems like breathing, pumping blood and other important systems are turned on and other stuff like cognitive thinking is turned off. But his information was from the medical perspective, so I would like to hear from a religious point of view.


texts: Eved: why does it refer to both a slave and a servant?

texts: What's the different between a slave and a servant, and why are both being refered to in the Tenach as 'eved' (both are being used to translate 'eved').


texts: Why was the statement of Ben Hei Hei added at the end of Pirkei Avos 5?

texts:
The Alter Rebbe of Lubavitch writes:

  ואף גם זאת דבן ה' למקרא היא
  ברייתא שלא הובאה בגמרא, ואינה משנה לגירסת הרמב"ם בפירוש המשניות עיין שם במדרש
  שמואל

That the statement of Ben Hei Hei commonly printed at the end of chapter 5 is not part of the Mishna of Pirkei Avos according to the Rambam and the Medrash Shmuel, rather it is a Braisa that is not brought in the Gemara (and thus could arguably not be relevant to psak halacha).

In addition, Double AA pointed out that older manuscripts of the Mishna don't include it.

I have heard of editions of Pirkei Avos that puts the statement before the end, perhaps to avoid finishing with something negative.

So given all of that, why was it added at all?


texts: In Gittin 67b Yalta is identified by Rashi as the daughter of the Nasi/Exilarch. Since she was married to the 3rd generation Babylonian Amora Rav Nachman (as per brachot 51b) I assume she was born after 250 CE. I would like to know if any works identify her father explicitly by name.


texts:
I was recently introduced to the concept of a "Kaddish Yachid," attributed to Rav Amram Gaon. A few fairly unreliable sources online discuss it as some form of a stand-in for when Kaddish can't be said in a minyan (ex. 1, 2), and the person who originally introduced it to me only had its text and authorship.

However, when I try to search through the Seder of Rav Amram Gaon for this, I can't find any reference to this.

If this was actually written by Rav Amram Gaon, where can I find it in his writings? If not, who actually wrote it, and where?


texts: Does a non-observant person converted as a young child lose their Jewish status?

texts:
A child is adopted at a young age from China. She then undergoes a valid conversion to Judaism by her adopted parents in hopes that the conversion will prevent the child's parents from eventually saying they want her back.

Afterwards, because the parents are not observant, she isn't raised to live a Jewish lifestyle and never made any commitment to live as a Jew according to Torah.

Is this person still halachically Jewish or, because they did not make the conscious decision to live their life as a Jew at the age of bas mitzvah, do they lose their Jewish status?


texts: Why is Sefer Yetzirah attributed to Avraham?

texts: It seems fairly widely accepted that Sefer Yetzirah, one of the primary books of Kabbalah, is attributed to Avraham Avinu. Why is that?


texts: What is the source for Mesirath Nefesh being a virtue?

texts:
Mesirath Nefesh is widely considered a virtue. It is treated by Musar-givers throughout the world as though it is the most important virtue after fear of Heaven. But what is it based on? There are many Mitzvoth requiring us to give. But it usually is a minor financial sacrifice, often based upon one's means: give an animal sacrifice; give Ma'aser; give half a Shekel. Even when one is told to put forth physical effort, it is along the lines of helping in a way that isn't self-detrimental: help your enemy's donkey with its burden; help your fellow who is being attacked (though we are not required to endanger our own lives for this); help your brothers in arms (although you'd potentially be putting yourself in harm's way, it's also in your own self-interest to be a part of the military unit protecting the people - including your own family).

But is there a Mitzvah - or at least a source in Pesukim - that putting one's own interests aside to accomplish something greater, even if it requires self-sacrifice, great effort, or some heavy loss, is a virtue, let alone the great virtue that it is so often said to be?


texts:
Are you permitted to tie new tzitzis on an old beged during the Nine Days? Would it make a difference if your current tzitzis weren't passul, but just looked ratty?

Additionally, what about buying a new tallis katan altogether?


texts: How does Rashi's explanation of Gen. 19:3 work?

texts:
In Parashat Vayera, we read that Lot gives the angels matzah (19:3). Rashi's explanation for this detail is that it was Pesach. The connection between matzah and Pesach is obvious, but I am confused as to why we can say that they observed Pesach at all at this point chronologically.

My understanding is that Pesach is about the exodus from Egypt, which has yet to happen. One might argue that Pesach was simply a pre-existing festival that was later endowed with greater meaning, but I find that doubtful. Moreover, matzah is eaten because there was no time for bread to rise when the Jews went out of Egypt (this is attested in numerous places, including Deut. 16:3), and this has not happened yet, so either way, I do not see why they would eat it.

How exactly is this supposed to be rationalized? Or is this supposed to simply be a coincidental prefiguration of Pesach in some shape or form?