texts: Where is the source that Tzaddikim will be ressurected before others?

texts: I remember reading that Tzaddikim will get up by Techiat Hameitim right when Moshiach comes and everyone else 40 years later. What is the source for this?


texts:
The halacha as codified by Shulchan Aruch O.C. 167:6 is that if one interrupts between making Hamotzi and eating the bread, as long as the interruption is related to the meal (not just to eating the bread - see Beis Yosef 167:6 and Magen Avraham) it does not require the person to repeat their blessing.

If one of the people listening to Hamotzi, who has the same rules of interruption according to the Shulchan Aruch, says "thank you" when they are given their slice of bread before they take a bite, does this constitute an unrelated interruption, or can this display of manners be considered related to the meal?

Examples of what is related to the meal, as given by the Beis Yosef, are such things as saying to pass around the food (not just the bread) and telling someone to feed the animals.


texts: Call and response in Sephardic communal prayers

texts:
Why does there tend to be more call and response in Sephardi communal prayer in comparison with Ashkenazi minyanim e.g. saying pesukei d'zimra in unison. Also, during the repetition of the shemoneh esreh some Sephardim have the custom of repeating words along with the shliach tzibbur or adding extra 'call and response' phrases to kaddish.

What is the reason for doing this and from where did this develop?


texts: What is the practical difference between nebelah and terefah?

texts: The second mishna on Chullin 32a explains that if an animal is rendered invalid by any death which does not occur through proper ritual slaughter it is nebelah while if it is rendered invalid for some other reason it is terefah.  My question is: what are the consequences of an animal having one of these statuses versus the other?  You can't eat it either way, obviously; are there differences in what benefit you can derive from it?  What are they, and which is the more severe disqualification?


texts:
A house needs to have Mezuzos on every doorway that is an entrance to an appropriate room. The question I have is: is each Mezuzah a separate Mitzvah on it's own, or do they all combine to one 'larger' Mitzvah of having a properly Mezuzahed house?

Possible Nafkah Minahs:

You have a house with 10 doorways that should have Mezuzahs, but only have 8 Mezuzahs. If each one is a separate Mitzvah, then you would likely put up what you have. If it's one larger Mitzvah, maybe there is no need to.
You are doing construction on your house, and have the option of constructing certain doorways either in ways that obligate one it in a Mezuzah, or in ways that exempt it from a Mezuzah. If each doorway is a separate Mitzvah, maybe one should make as many doorways as possible obligated in Mezuzah.
You don't have time to put up all the Mezuzos for your house at one time. Instead, you put them up on two separate occasions. If they're each separate Mitzvos, each distinct time you put up Mezuzos requires a new Bracha. If it's all one Mitzvah, perhaps you should only say the Bracha before the last batch that you put up.


texts:
I recently did a tahara and I was curious about where a lot of the practices came from and what the meaning behind them is.

One thing we did was we tied strings around various locations of the deceased.  We tied a string over the tachrichim (shrouds) around each leg right above the ankles, and around the waist.  We also tied the neck of the shirt closed, but I don't know if that was for the sake of tying a string or just for the sake of closing the neck of the shirt.

Why are these strings tied at these locations?


texts:
**Looking for answers as to what happened in Jewish history on this date. It can include both positive and negative occurrences. It can also include birthdays or Yarzheits of well known personalities that happened on this date.

Please cite / link your sources, if possible.

All interesting answers will be up voted.

Best answer will be accepted.**


texts: Can any brand or type of olive oil be used to light Chanukah candles?

texts:
Many of the stores in my neighborhood sell specially marked bottles or cans of olive oil for Chanukah.

A while ago, someone told me that I cannot use any store brand of olive oil (like Trader Joe's, Berio, etc.) I can only use the special "Chanukah" olive oil.

Offhand, I think that person is mistaken, but, I hope someone can provide a definitive source in either direction and answer:

Does olive oil have to be made leshem mitzvah - specifically for the purpose of being used for lighting Chanukah candles? Or can one use any olive oil brand?
The OU site states that all extra virgin olive oil is kosher even without a certification. Does the olive oil used for lighting need to be kosher? I.e., non-extra-virgin oil would need a certification if you were eating it.
Related to the previous question, if the oil needs to be certified, does one specifically need to use extra virgin, or can he use any grade?
May one use olive oil that had previously been used for eating such as oil left-over from a salad mixture? The oil may have spices in it as well. Does the oil for lighting need to be "clean"?

NOTE Please address only the oil issue. I know that there are numerous other kindling options.


texts:
At a recent family gathering, my younger brother said he had led the Seder during Passover this year. He explained that he'd been present the last several years, but this was his first time leading. (I think it was also at his home.)

My understanding (from reading here and elsewhere) is that he would need to have converted to Judaism before he could do that. But he (and his wife) also talked about a trip they're taking to Israel this summer, and specifically said they were doing it as non-Jews.

Please help me understand where I might be wrong, where my assumptions lie, and/or what I'm missing.

Edited to answer questions from the comments:

Are we Jewish? No. We grew up attending a Presbyterian church, and as far as I know, he still attends.

What did he mean by "leading"? He was somewhat vague about what "leading" meant; he said something like, "It's really a whole ceremony. There are things you say and talk about, then you share that type of food, and then there are other things you say and talk about."

Edited again to add:

Thank you for the kind responses so far. I suppose my real question is whether he has become so devoted to the idea of Israel that he's discarded any respect for the Law.


texts:
In Pirkei Avot 1:2, Shimon is called Hatzaddik (the righteous). I gathered a couple of questions about this fact:

Why was [only] he called so and not other Rabbis? Was he called so by the Greeks (Alexander the Great)?
In the Torah, Noah is called Tzaddik. Does it have any connection?
Of our patriarchs, Yossef is called distinctively "Hatzaddik". Is there a connection?
Of many different definitions of Tzaddik (let alone the Hassidik ones), which one is used by the Mishnah?
(Less related) Isn't it somewhat unflattering for the earlier sages (Moses, prophets, kings) to call one particular Rabbi "Hatzaddik"?


texts:
G-d promises that his covenant to Avraham will be fulfilled through Yitzchak.

Now we know of course that Yitzchak, like Avraham before him and Yaakov after him, was totally righteous (albeit not totally perfect as nobody was), and worthy of being a Patriarch.

However Yaakov's choice wasn't automatic, in spite of the prophecy. How did G-d know that Yitzchak wouldn't choose to be sinful like his son Eisav?


texts:
Although "traditionally" ascribed to Rabbi Shimon bar Yochai zt"l, the Zohar has been beset with controversy about its authorship since it was discovered and published by R' Moshe de Leon. Notably there is a report cited below in the name of R' Moshe de Leon's widow's admitting that her late husband had authored the work himself.

  a rich man of Avila, named Joseph, offered [de Leon's] widow, who had
  been left without means, a large sum of money for the original from
  which her husband had made the copy; and she then confessed that her
  husband himself was the author of the work. She had asked him several
  times, she said, why he had chosen to credit his own teachings to
  another, and he had always answered that doctrines put into the mouth
  of the miracle-working Simeon ben Yohai would be a rich source of
  profit. (Jewish Encyclopedia, see sources there)

What does contemporary Rabbinic and/or Academic scholarship have to say on the question of whether R de Leon himself composed the Zohar and to how much credibility is given to his widow's testimony?

Note this question does not ask if Rabbi Shimon Bar Yochai wrote it. That question was asked separately.


texts: Are there any cases where Sephardim generally hold by the ReM"A?

texts:
The ReM"A famously wrote a gloss on the Shulchan Arukh called HaMapah where he pointed out places where the minhagim of the Ashkenazim (which he was familiar with) differed from the minhagim which were presented in the Shulchan Arukh (which were primarily Sephardi in origin). The ReM"A's work is widely considered to be a very important halakhic work and nowadays it is included in every publication of the Shulchan Arukh(citation needed). Ashkenazim follow many of the ReM"A's rulings--even when they contradict the Shulchan Arukh.

I am interested in finding out whether nowadays Sephardim follow any of the rulings of the ReM"A in places where they contradict the Shulchan Arukh. For the purposes of this question, I wish to exclude the following cases:

Cases where only a small minority of Sephardim follow the ReM"A.  I am only interested in cases where a significant group of Sephardim follow him (even if it isn't a majority).
Cases where the Sh"A rules leniently and the ReM"A rules stringently and people follow the ReM"A "in order to satisfy all opinions." I am interested instead in cases where Sephardim follow the ReM"A because they hold that his position is the correct one. (I understand that this is difficult to judge, so I can be flexible with this requirement.)


texts:
I am looking for sources for the name of Og

I have seen the midrash (DR 1:25) which explains the source of the name Og as related to the making of matzot/ugot/cakes.

Are there any other sources for this unusual name?


texts: Why no Oral Law in Rambam's 13 principles of faith?

texts:
The Rambam laid down 13 principles of faith (ikkarim) in his commentary on Sanhedrin 10:

God exists and created everything,
God is One,
God has no body,
God is eternal,
God alone should be worshiped,
God revealed Himself through the prophets,
Moses was the greatest of prophets,
The Torah we have today is the very same one God gave us on Mount Sinai,
The Torah will never change,
God knows all our actions,
God rewards good and punishes evil,
The Messiah will come; and
The dead will be resurrected.

What surprises me is that there is no mention of the Oral Law.  Sure, it is implied in the 13th, but the Rambam could have made it crystal-clear, considering how important that point is, say by changing the 8th to:

The Torah we have today, both Written and Oral, is the very same one God gave us on Mount Sinai.

Why didn't he do it?  Was he deliberately ambiguous?  Back in my native Egypt he was surrounded by Karaites who denied the Oral Law, but he fought them tooth and nail, so I doubt he was being ambiguous to win them over.

So what is the answer?


texts: Mechanisms of protecting Judaism from misuse

texts:
As we can see with Nazi Germany, democracy can be a dangerous thing. Many countries try to override democracy with a special status of the supreme court, able to invalidate the parliamentary laws (to some extent, as in current day Israel).

(This is a very discussed topic in Israel just before the 2019 elections).

Regular people and Rabbis with them can blindly follow false-prophets, false-Moshiachs, and false-Rabbis, each presenting his own interpretations to the existing sacred texts.

So if a person comes and declares himself as G-d-sent / Ruach Hakodesh or whatever and commands on breaking the basic laws of Judaism (Shabbos, Taharas Mishpachah and so on) by either claiming "עת לעשות לה'" or "הוראת שעה" or even (mis)-interpreting the Torah and causing the current Gdoylim to agree and join him, and we do "עשית ככל אשר יורוך"...

Is there a mechanism in Judaism for protecting it from such a misuse?

The question is intentionally not about personal behavior (should you follow or not), but about the existence of such mechanisms.


texts: Can a non jew obey some of the 613 commandments?

texts:
The Noahide covenant was for the whole mankind
and even a non-Jew can enter heaven by following them.

However, can a non-Jew obey some of the mitzvot commandments that he wishes to obey (moral values, etc) like not taking revenge, honoring the old people etc.


texts: I would like to ask a question regarding something I am quite confused by. Why is it okay to wear leather from an animal slaughtered not in a kosher fashion yet you cannot eat that animal's meat? To simplify this question and keep it in context, let's keep this as our primary example. I think a cow would be the perfect jumpoff point for this question. If I understand correctly, the primary reason Jewish people cannot eat just any beef/meat from a cow is that it must be slaughtered in a humane way, according to certain laws, in order to spare the animal undue pain and suffering. Assuming this is the primary reason for this specific example, why is wearing the skin of this animal (cow) which may or may not have been slaughtered in a kosher way okay?


texts:
I have observed during shacharit and arvit that the congregants all sit down during birchot shema before shemoneh esrei.

Is this halachah or is it simply that the people would prefer to sit?


texts: Where was Moses when the Ten Commandments were given?

texts:
I am trying to picture in my mind the events here. Reading from Exodus 19-20:

  Ex 19:24 Then the LORD said to him, “Go down and come up again, you and Aaron with you; but do not let the priests and the people break through to come up to the LORD, or He will break forth upon them.”  25So Moses went down to the people and told them.
  Ex 20:1Then God spoke all these words, saying,
  “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.....

At the conclusion of chapter 19, Moses has been told by God to go back down the mountain, and then come back up again, and hence Moses has gone down and told them. I had always assumed he went back up the mountain again, but here it does not explicitly state this.

The fact that the commandments finish with the people complaining to Moses implies that he has not yet gone back up?

  Ex. 20:18All the people perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain smoking; and when the people saw it, they trembled and stood at a distance.  19Then they said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die.”

So do I understand correctly, the ten commandments are delivered by God on the mountain, while Moses is still at the bottom of the mountain?

CF: Deuteronomy 5:5 places Moses in-between Hashem and the people, but at least in the English language it's not clear exactly where this would have been yes?

  Deut 5:5 while I was standing between the LORD and you at that time, to declare to you the word of the LORD; for you were afraid because of the fire and did not go up the mountain.


texts: Accepting donations from Non-Shomer Shabbos?

texts:
May a Torah institution accept funds from a Jew who makes money from working on Shabbos? (I heard that a particular Rebbe collecting money would put money earned with holy endeavors was put into his right pocket, less holy intentions in his left pocket, and earned on shabbos in his back pocket - which he would eventually burn)

Of course CYLOR when the question actually arises


texts: Why didn't the Jews appoint a king before rebuilding the temple?

texts: In the times of Ezra and Nechemia the temple was rebuilt. Rambam codifies that the mitzvah to appoint a king comes before the mitzvah to build the temple. If that is the case why didn't the Jews appoint a king (perhaps in secret to avoid political backlash) before beginning to rebuild the temple?


texts: what happens to non-Noahide non-Jews after death?

texts:
I've heard many Jews and Noahides say that only a non-Jew who follows the Noahide Laws "has a share in the world to come." Yet is this a universal belief in Judaism (ie, do other authorities hold differently), and what does it mean?

Does it mean that one's soul extinguishes permanently upon death? That one experiences permanent gehenna? That one's soul goes to heaven but does not experience the resurrection of the dead? That one's soul must reincarnate again?

The reason I ask is that the standard belief appears cruel, and inconsistent with Hashem's mercy. According to some versions of the belief cited above, if an atheist is a good person and never breaks any of the other Noahide laws (besides the requirement to believe), or if a person follows all the other laws but is a polytheist, he will not experience the afterlife. Isn't this cruel and unjust? It seems Hashem would have mercy and allow non-Jews to have an afterlife consistent with what they deserve based on the preponderance of their deeds, as He does with Jews.

I often hear that unlike Islam and Christianity, Judaism doesn't belief all non-believers go to hell. But this belief is very similar to that.

I note that "has no share in the world to come" phrases are extremely common in rabbinic literature, including the Talmud, and it seems extremely unlikely we are required to believe in them all. For example, Rabbi Akiva said that one who sings Song of Songs in a disrespectful way has no share in the world to come. Yet few people would literally believe one forfeit's one's afterlife for singing a single song the wrong way. Many of these statements sound like they are meant as exaggerated ways of emphasizing the importance of something, rather than a literal statement of cause-and-effect regarding the afterlife. In any case, Rav S.R. Hirsch writes that we need only accept hashkafic statements (other than main tenets of belief) in rabbinic literature, including that Talmud, that accord with our reason and intellect.


texts: If someone never met their father, but has various information about him (e.g last name, profession etc.), are they a shetuki?

texts:
In Kiddushin mishnayos 4:2, it says:

  And which are the shetukim? Anyone who knows [who] his mother [is], but does not know [who] his father [is]. And which are the asufim? Anyone who was gathered in from the market, and does not know [who] either his father or his mother [is]. Abba Shaul would call the shetukei, "investigated ones."

If someone never physically met their father, but has various information about him, such as his last name, possibly full name, his profession, his brother's profession etc., are they a shituk? (It is also known he, the father, is Jewish)


texts:
I was studying in Sefer Ha-Aggadah with a chevruta this morning and we came across a passage about prophets having to have certain qualities, including wealth.  I followed the reference to Nedarim 38a, which quotes R. Yochanan as saying: "The Holy One, blessed be He, causes His Divine Presence to rest only upon him who is strong, wealthy, wise and meek."  He then goes on to say that all the prophets were wealthy and brings proof for four of them: Moshe had the shattered sapphire tablets; Shmuel had a house in Ramah and when he traveled all his household and belongings traveled with him; Amos was the owner of flocks and sycamore trees; and Yonah not only bought passage on the ship but hired the whole ship for 4000 gold dinari.

This passage seems to be talking about material wealth in this world.  Why would the holy job of a prophet be tied to material wealth, and is the wealth a prerequisite or a consequence of prophecy?


texts: In regards to Torah and Rabbinical writings, how does "honor your father and mother" work when you've been raised in an abusive household?

texts:
This is a question I have always had a hard time getting an answer for and I was hoping somebody would be able to explain it.

Honoring your parents is one of the most basic mitzvah in all of Judaism. It's famously one of the original ten which was given to the Jewish people.

How exactly does this work for somebody who comes from an abusive household? Is a person excused from their responsibilities of honoring this Mizvah if they come from a background where the obligations of parenthood were never actually met and honored on their parent's end of things?

In the worst examples, Hashem obviously isn't going to hold a child to the law if they come from a background of physical/sexual/emotional abuse, right?

I was curious as to what the Torah and Rabbis had to say on this subject.


texts:
The Gemara (Shabbat 49a) says that tefillin must only be worn with a "guf naki" (clean body) which is defined by Abaye and Rava respectively as flatulence and sleeping. Other Rishonim, like the Maharam (Orchot Chayyim I Tefillin 3), and Achronim like Arukh Hashulchan (OC 38:6), and Chatam Sofer (Shabbat 49a) likewise include improper thoughts as a disqualification.
My question is, does anyone know of any responsa, psak, or halakha (with preference for more modern ones) that addresses situations that clarify the requirement of "guf naki" for men? Does anyone clarify if it is dirt, blood, or lack of bathing (weekly? monthy? less than standard?) that would qualify as non-"naki?"
For example, does any posek deal with wearing tefillin on a camping trip when showering is infrequent and good hygiene is difficult? Or about wearing tefillin after a red-eye flight or all-nighter?


texts:
Is getting together for a (immediate) family brunch during early sefira period permissible (home or restaurant)?
Nothing is being celebrated. it is just a time when most family members are free to meet.

Thanks.


texts: Is it possible to have slichos without Avinu Malkeinu?

texts:
My friend and I were complaining last night about how long davening would be this morning, 17 Tamuz. Since it's a fast day, there are slichos and leining and a lot of stuff (it actually wasn't all that bad, really). After I mentioned there were slichos, my friend said 'yeah, and Avinu Malkeinu.' I'm pretty sure that Avinu Malkeinu always comes together with slichos, and told him that.
Am I right? Do we ever say slichos without saying Avinu Malkeinu?
I know that nusach sfard says Avinu Malkeinu daily, but I'm talking about nusach ashkenaz.


texts: What does "the tree of life" mean when G-d decides on life solely?

texts:
My question is maybe an elaboration on this question "How does the tree of life work?:

The Gemmorah says that G-d decides exclusively on a person’s lifespan. But the Torah says that G-d Himself is frightened by the idea that Adam could eat from the tree of life and become immortal.

So says for example Ramban ibid:

  רצה הקב"ה שתתקיים גזירתו במיתת האדם ואם יאכל מעץ החיים שנברא לתת לאוכליו חיי עולם תבטל הגזרה או שלא ימות כלל או שלא יבא יומו בעת הנגזר עליו ועל תולדותיו

How this contradiction is resolved?


texts: Can a parent "victim" forgive a child due the death penalty?

texts:
There are two capital offences against parents: cursing a parent or striking a parent (and causing an injury).

If someone did this in front of 2 witnesses with a warning etc. so they were due the death penalty, is the parent who is the victim allowed to intervene and not have their child sentenced to death?


texts:
Seeing that looking at a picture of a rasha can have negative effects on you, are there sources which say looking at the picture of a righteous has positive effects on you?

[Interesting - A friend just related a story of his toddler crying in the middle of the night and wouldn't be consoled until seeing a picture of the Chofetz Chaim]


texts: Why does the Tefilin Shel Yad have a protective cover?

texts: When you purchase Tefilin, the Tefilin Shel Yad has a protective cover. Why? Is it Halachically necessary?


texts: Section of the Zohar before Magid -- English Translation

texts: At the Pesach Seder, before Magid, some say the portion from the Zohar "פקודא בתר דא".  Where can I find an English translation of this?


texts: What Bracha do you make on a "dried tomato wrap"? It's a ready made wrap and the ingredients just say dried tomato wrap in addition to the fillers, vegetables and some mayonnaise.


texts: Why do we say only "Morid Hatal" without words "Mashiv haru'ach" before it?

texts: During winter months, we say "You make the wind blow and the rain fall". During the summer, we say only "You make the dew fall." Why don't we include the beginning part about blowing the wind? I noticed that during Tefillat Tal on the 1st day of Pesach, we say the full phrase Mashiv Haru'ach umorid hatal. Why is that the only exception?


texts: Is grain from outside Israel usable for offerings or not?

texts:
There seems to be a contradiction between what the Mishna explicitly says in Menachot 8:1 and what R' Ovadia miBartenura says in his commentary on it.
The Mishna says:

כָּל קָרְבְּנוֹת הַצִּבּוּר וְהַיָּחִיד בָּאִים מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ ...
All public and private offerings [of grain -IM] can be brought from the Land [of Israel] or outside the Land ...

The Mishna goes on to list particular sources for the "best" grain, which happen to be in the Land of Israel, but then clarifies:

כָּל הָאֲרָצוֹת הָיוּ כְשֵׁרוֹת, אֶלָּא מִכָּאן הָיוּ מְבִיאִים
[The grain of] all the lands were suitable, but this is where they would bring from [in practice].

my translation here and below
In his gloss on this sentence, R' Ovadia makes a significant insertion:

כל הארצות. של ארץ ישראל היו כשרות, אלא שמכאן היו מביאים
[The grain of] all the lands of the Land of Israel were suitable, but this is where they would bring from [in practice].

Why does R' Ovadia apparently go out of his way to make the last part of the mishna contradict the first part? Reading the text of the mishna, it would seem that the last sentence, with "all the lands," is reiterating "the Land and outside the Land" from the first sentence, not contradicting it.
Also, what does it mean, according to R' Ovadia, that the last part contradicts the first part? Does this indicate a dispute in the Mishna, an evolution of Halacha, or something else?


texts: What was the "danger" of concern that prohibited eating fish with meat?

texts:
This M.Y. answer lists a prohibition of eating fish and meat together because of sakana - it was dangerous.

What was the danger at the time this prohibition was instituted?


texts: Can one use an Eruv if the Rabbi who built it says its down?

texts:
If a Rav Hamachsheir of an Eruv, the Rabbi who built it and supervises its use, sends out a message that he holds that the Eruv is down because of a particular reason (reason X), and should not be used. However, let's say a person who lives in the area of the Eruv asks his Posek, Halachik decider, who notifies him that he holds reason X is not a really a problem and any Eruv with that "issue" is still permissible to be carried in according to him.

Are there any sources one can bring that although one's own Posek thinks there is no issue with the Eruv in question, if the Rav Hamachsheir holds that there is an issue that you still should not use it? If so, would there be a difference between carrying something small in your pocket, so not to be going publicly against the decision of the Rav Hamachsheir, as opposed to something larger that can be seen?

Sources to support a theory would be appreciated.


texts:
Why do we (almost all Jews) consider the Shulchan Arukh, not written until the 16th century, to be the final word on halakha?

Our halakha is derived from Torah Shebikhtav and She'be'al Peh. SA attempts to summarize those, and others summarize SA, interacting with it in the same way that it interacts with Torah, assuming that halakha from SA is correct interpretation. What is special about the SA compared to other compilations of Law?

Will we always follow the SA, or will some other volume eventually replace it?


texts: What is the proper translation of the word בָּר found for example in Amos 8:5. I have seen it translated as corn which I do not understand both because corn did not exist outside of the western hemisphere at that time and because the very same site translates דָּגָן as corn elsewhere. If  בָּר does not mean corn, what does it mean?


texts: Who is "הנגד" that the Ramban is referring to?

texts:
The Ramban in Sefer Bereishis, Perek 17, Passuk 1, ד״ה א-ל שקי quotes Rebbi Avraham (the Ibn Ezra) who says something in the name of ״הנגד״ .
The words of the Ramban are: ״ורבי אברהם יפרשו בשם הנגד זכרונו לברכה.

Who exactly is this Hanagid? What is his name?


texts: "For Zion's sake" - Where in the liturgy?

texts: Is Isaiah 62:1 found anywhere in the liturgy?  I seem to remember a reference or two in Selichot, but I can't find it there now, nor can I find it anywhere else.


texts:
In Shmuel 1:10:21 it says:

"Then Samuel brought forward the tribe of Benjamin by its clans, and the clan of the Matrites was indicated; and then Saul son of Kish was indicated. But when they looked for him, he was not to be found."

This seems to indicate that one of Shaul's forefathers was called Matar or Matri (מטר/מטרי).
However, in Yalkut Shimoni on Nach, 1053:5, it says:

"...ושמו מרדכי בן יאיר בן שמעי בן קיש, וכי בנו של קיש היה והלא הרבה דורות היו ביניהם, שכן הוא אומר בן יאיר בן שמעי בן בענא בן מוצא בן אלה בן מפיבשת בן יהונתן בן שאול בן קיש בן אביאל בן צרור בן בכורת בן אפיח בן שחריה בן עזריה בן שוקק בן מיכאל בן אלילאל בן עמיהוד בן שפטיה בן פתואל בן פיתן בן מלוך בן ירובעל בן חנניה בן זבדי בן שמריה בן זכריה בן מרימות בן חושם בן שחריה בן אצבעון בן עזריה בן גרא בן בלע בן בנימין בן יעקב..."

Translation: "...and his name was Mordechai ben Yair ben Shim'i ben Kish, but was he a son of Kish? After all, many generations set them apart, as it says, "ben Yair, ben Shim'i, ben Ba'ana, ben Motza, ben Elah, ben Mefiboshet, ben Yehonatan, ben Shaul, ben Aviel, ben Tz'ror, ben Bechoret, ben Afiach, ben Sh'charyah, ben Azaryah, ben Shokek, ben Michael, ben Eliel, ben Amihud, ben Sh'fatiyah, ben Petuel, ben Pitan, ben Maluch, ben Yeruba'al, ben Chananyah, ben Zavdi, ben Shmaryah, ben Zecharyah, ben Merimot, ben Chusham, ben Sh'charyah, ben Etzba'on, ben Azaryah, ben Gera, ben Bela, ben Binyamin, ben Yaakov"..."
The gist of this is that in the midrash, nowhere is Matar/Matri mentioned. Alternate versions can be found in Midrash Panim Acherim, version B (pg. 8) and Targum Sheni on Esther, 2:5, but he's not there either. It might be an alternate or secondary name to one of these people. Is there any source that discusses this discrepancy or is there another way to resolve this (other than identifying one of these people with Matar/Matri)?


texts: Bathroom or shema if you only have time for one?

texts:
If you wake up 5 minutes before sof zman kryat shema and you have to use the bathroom.

Going to the bathroom when necessary is deorayasa (Shulchan Aruch 3:17) and so is saying the shema. Also there might be a halacha that says that you can't recite prayers or learn torah when you need to use the facilities (I can't find the source right now).

Which one do you pick and why?


texts: The history behind the composition and inclusion of V'lo N'tato

texts: I'm curious about the composition and inclusion in the shabbat shacharit of the paragraph beginning ולא נתתו (v'lo n'tato). I understand the talmudic basis for the underlying idea, and how it fits in to the tenor of the davening but I'm looking specifically for any info on who composed it, and when and why it might have first been included in the siddur -- whether it was created (or included) as a response to a particular cultural movement in the non-Jewish world or as a reaction to any other sociological event. Does it exist in any series of old, historical, printed siddurim? Does its text have a basis in anything in particular?


texts: Is one allowed to see his wife undressed. If not, is he allowed to just see her nurse their child. To put it generally, do all the laws of Tznius also apply between a man and his wife?


texts: What should a person do if he holds differently than the Kohen?

texts:
There were arguments between Beis Hillel and Beis Shammai in Halachas that were Chayav Korban/Kares.

What happened if a person was a follower of Beis Shammai and sinned unknowingly? According to him, he'd have to bring a Chatas.

He comes to the Beis Hamikdash, and lo and behold, all the Kohanim happened to be Beis Hillel followers. According to them, this sacrifice that he's bringing isn't a sacrifice but Chulin Shenishchetu Be'Azara!!

So they, Leshitaseichem, can't eat it or Shecht it (they can't even say "Safek Olah").

Do the Kohanim have to bring the sacrifice nonetheless?


texts: Can one cut out a part of the tefillin shel yad and place it in the shel rosh?

texts: Let's say a major portion of the shel yad parchment is so badly damaged that it cannot be fixed. But there is a section containing a full parsha that could be used as one of the parts for the shel rosh. Can one cut out that section of parchment from the shel yad and put it into the shel rosh?


texts: Why is the Babylonian Talmud authoritative?

texts:
As I understand it, the Babylonian Talmud was written in the 3rd to the 5th centuries CE. At that point, Judaism was already a well-established religion. The Babylonian Talmud contains explanations and commentaries on the Oral and Written law (correct me if I'm wrong please).

What I don't understand is why the Babylonian Talmud is considered scripture or "almost" scripture. What was special about the Babylonian rabbis that made their thoughts and arguments more authoritative than, say, contemporary rabbis?

In contrast, in Christianity, the "commentaries" are the letters written by people blessed with holy spirit such as Paul. Thus, it makes sense that new commentaries cannot be added or old ones challenged because there can be no new apostles. Is there some similar explanation for the authoritativeness of the Babylonian Talmud?


texts: are you obligated to give testimony if you know you are pasul l'eidus?

texts:
I remember learning that there is a mitzvah to give testimony if you know of something which it requires. My question is if you know about yourself, with certainty, that you are pasul l'eidus in general, for whatever the reason, but the court does not know that you are pasul l'eidus, do you still have a mitzvah to go give testimony?

If the answer is dependent on the pesul please indicate what the difference would be and why.


texts: Source for the miracle in the merit of oil

texts:
The haftarah for parshas Vayeira opens with the story in Melachim II chapter 4 of the widow of the prophet Ovadyah (as Rashi brings on 4:1) and the miracle Elisha performs for her.

There is a famous explanation from Midrash Tanchuma in Mishpatim 9 that Ovadyah was hiding a group of prophets in two caves during the time king Achav was trying to kill out all of the prophets of Hashem, so Ovadyah bought for these people bread, water and oil for light. Since it was a pikuach nefesh, he borrowed from Achav, who would only lend at interest.

A couple of years ago, I learned that the miracle was done particularly because Ovadyah provided oil for these people, -- in other words, bread and water were basic necessities, but oil was only needed for comfort since they could have learned by heart. So for providing that which he was not as obligated to provide, Ovadyah merited a miracle which is described in Melachim II 4 at length.

I would like to know the source for this idea, as I am sure I heard it from some rav or read in a good sefer, but cannot recall the source for that idea.

Thank you very much for your help.


texts: How do I know what to take Challah from?

texts:
Tosefos in Pesachim 37b writes:

חיוב חלה הוי משעת גלגול
The obligation of Challah comes at the point of reincarnation

If I don't know who I am a reincarnation of, how do I know which dough I became obligated to take Challah from?  Is there any way for me to resolve this issue?

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


texts: I found a new printing of Or Hashem by R. Chasdai Crescas on hebrewbooks.org (here), but I can't find it or any other print for sale. Any ideas?


texts: What is the halachic punishment for not showing respect?

texts: Specifically for the mitzvah of כבוד לחכמים, what is the punishment a person is given?  I'm looking mainly for the divine punishment, but if human punishment applies I'd like that too.


texts:
The blessing we say on bread, "hamotzee lechem min ha'aretz" -- on what syllable is the stress in the word "hamotzee"?

Is the bracha pronounced "ha-MO-tzee" or "ha-mo-TZEE"?

In Psalms 104:14 we find le-HO-tzee lechem min ha'aretz, but in Deuteronomy 8:15 we find ha-mo-TZEE lecha mayim.


texts: Was the sin of the Spies more severe than the Golden Calf?

texts:
IIRC, in the story of the Golden Calf, people not only actually MADE the idol but worshipped it, while in the story of Meraglim people only BELIEVED in what the Spies said.

Nevertheless, after the G"C, there was a long negotiation with Moses, people were pardoned and G-d allowed them to build the Mishkan to repent, while after the Spies, the whole generation was sentenced to death.

How this difference can be explained?


texts: What was Chazal's understanding of the cause and purpose of menstruation?

texts:
Is there a Jewish midrash, kabala, chasiddut or commentary addressing Chazal's understanding of the cause and purpose of menstruation?

Not just that is it a curse, that blood comes out, but with more details.
For example, an explanation from which it is also understood why it does not happen before puberty, during pregnancy and nursing, and in old age.
Is it related with the ability to get pregnant? Some claim that "before the 19th Century, doctors didn’t realize periods were even linked to ovulation." So what was the perspective of Jewish Rabbis?

I am not looking for explanations based on modern science.


texts:
In several places in the Gemara (Yevamos 64b, Bechoros 44b) it is stated that holding back urine for an extended period can cause a man to become infertile. In the latter place the Gemara gives a rationale for this: "there are two holes in a man, one producing urine and the other, semen; they are separated by only the thickness of a garlic peel... if one is perforated into the other, he will become infertile."

How can this be understood according to present-day urological knowledge? I suppose that urine might indeed kill spermatozoa, but is there indeed any medically known condition in which material might leak from one set of ducts into the other?


texts:
Possible Duplicate:
  Tzar Balay Chaim- Killing Flies?

if someone has pests like mice or bugs. is it OK to kill them? why?


texts:
Although much has been discussed here regarding the various customs surrounding the afikoman, none seem to address what the word אֲפִיקוֹמָן means. What is its definition and where does it derive from?

Note: Some explain אֲפִיקוֹמָן is based on Greek or Aramaic, but don't provide sources to the idea.


texts: From the Jewish perspective, if a prophet had the power to bring people back from the dead, what would that make him?

texts: From what I know, only God can create life and bring someone back from the dead. So if a prophet had the ability to bring people back from the dead (or even create life), would that make him something greater than a prophet?


texts:
We are taught that we must sometimes go “beyond the letter of the law” (לפנים משורת הדין) to do "what is right and good in the sight of the Lord" [Deut. 6:18].  The Talmud says:

Rabbi Yoḥanan says: Jerusalem was destroyed only for the fact that [courts] adjudicated cases on the basis of Torah law… [instead of] going beyond the letter of the law [in exercising mercy].  Bava Metzia 30b

The Shelah HaKadosh, from 17th-century Prague, explains:

They should have taken into consideration the circumstances prevailing at the time and have made allowances before convicting certain people. [Shenei Luchot HaBrit, Torah Shebikhtav, Shoftim, Torah Ohr 11]

My question is:  This seems like awfully harsh punishment for going by the book and not knowing when to exercise flexibility.  What guidelines do we have in navigating this uncharted territory that lies beyond the Torah, whether in court proceedings or elsewhere?  Does the Torah assume we have an innate feeling of what is "right and good" independent of the Torah?


texts:
Who knows two hundred thirty?
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:
Twenty-seven times (by my count) in Torah and in Ezekiel, we find the phrase אני ה׳ אלקיכם or אני ה׳ אלקיהם at the end of a pasuk (for example, Lev 25:55).  In eight of these cases, the phrase is preceded by the word כי (for example, Lev 26:1).

Whenever the word כי is present, the trope is: כי - tevir, אני - merkha, ה׳ – tippekha, אלקיהם/כם - siluq.  Whenever the word כי is not present, the trope is: אני - tippekha, ה׳ - merkha, אלקיהם/כם - siluq.  The main difference to notice is that the main disjunctive in the phrase, the tippekha, is in different places.  Note that this shouldn't be an effect of the word כי, because the tevir disjunctive is a lower lever disjunctive than tippekha, and so the placement of the tippekha should occur before the placement of the tevir.

Additionally, in five verses in Ezekiel, we have כי אני אדני ה׳ (Ezek 13:9, 23:49, 24:24, 28:24, and 29:16), which follows a very similar word pattern (although with different names of God and without the final suffix), yet the trope here splits כי אני from אדני ה׳ (unlike either of the cases in the preceding paragraph).

Does anyone know what the implications are of the different teamim choices, or the inclusion/lack of כי?  Is there a reason why changing the names of God and omitting the possessive suffix should change the parsing of the verse?  Are there any commentators (or grammarians/explicators of teamim) who discuss a difference in meaning between these cases?


texts:
I came across a thread today on the International Sta"m Forum. In the comments, some of the sofrim who frequent the site were debating whether sofer's ink, or dyo, need be mutar beficha (permitted to be eaten)?

What are the opinions on the matter and what is the common preference among today's poskim (Ashkenazi and Sephardi)?


texts: I am looking into buying and installing Mezuzot on and in my home. I am wondering about the different materials available for the case, as I do not want to the outdoor mezuzot scrolls to go bad. Any suggestions for the out door ones? What do you use and how well did it hold up?


texts:
In this answer, @AdamSimon suggested that:

  Therefore, in our case (in which the power goes out on or before Shabbos and is subsequently restored during the course of Shabbos), provided that the majority of people for whom the power company is restoring power are gentiles and the majority of people who work for the power company on Shabbos are gentiles (like in most parts of America), there should be no issue with deriving benefit from food which was heated or cooked on Shabbos even if it was completely raw or cold prior to the return of power (provided that the heating element is properly covered so that a Jew would not be tempted to adjust it - pursuant to the Rabbinic restriction of grufa ve'katuma for shehiya and chazara).

Is the food that was cooked due to the actions of the non-Jew Bishul Akum? Or do we say that since the non-Jew had no intention to cook the food, it is not Bishul Akum?

The "Shain System" is used by Kosher Certification Companies to remotely ignite ovens, to ensure Pat Yisrael. Does the same thing apply here, in reverse?


texts: Can I cut to my kippah to make it smaller?

texts:
I have a nice black silk kippah, the only problem is that it's too big. Can i cut around to make it smaller?
Is there holiness in Kippa, is there a prohibition to cut it?


texts:
In wanting to add a Jewish practice, I am now saying the Shema daily. (It is nice to know that is a mitzvah explicitly in the Torah.)

What is the "actual" Shema. When I was a kid (Reform) we would all rise for the watchword of our faith. It consisted of the first two lines - Hear O Israel and Praise be His Name.

Then I learned of the great Rabbi Akiva reciting the next part - You Shall Love.

(And the whole thing is said sitting?).

Then I see that there are two more sections.

So when it is recommended to say the Shema, and what does that entail?

Thanks


texts: Does anyone know of an instance where אנא is interpreted as thanking as opposed to a plea or request?


texts: What do you and what do you not have to check for Shatnez?


texts: Going through a window -- causes to forget?

texts: Someone told me today that they heard that going through a window to get from one place to another (from one room to another or from outside to inside or vice versa) is one of the things that causes a person to lose their memory. Is there any source for this?


texts: Tefilah, birkat kohanim bowing vs. oseh shalom

texts:
Weekdays, by the repetition of the Amida, it is the Ashkenazik custom for the chazzan to say an abridged version of Birkat cohanim. The Artscroll siddur says the chazzan is to bow to the right side during the recitation of "Yevarechecha Hashem Veyishmerecha," to bow to the left hand side during the recitation of "Ya'er Hashem panev eilecha vichuneka" and to bow forward by the last verse of "Yisa Hashem panev eilecha veyasem lecha shalom."

When it comes to the end of the Amida, the Artscoll Siddur brings down that one should first bow to the left side during the "Oseh Shalom," then to the right by "Hu yaaseh shalom..." and finally forward during the conclusion.

Why the different order in each?


texts: What sad/terrible events actually took place on the 9th of Av?

texts:
I have heard that Tish'a B'av is a date on which many bad things happened to the Jewish people, and that is why we mourn on that day.

What are they?  (Sources please...)


texts: Can items for the Temple Be Written in Ivri?

texts: The halakha is that scrolls of the Torah, mezuzot, and parchments for tefillin must be written in Ashuri. But what about items used for the Temple Service? Such as the tzitz (crown that the Kohen wears) or the writing on the breastplate?


texts:
I once heard a story about a rabbi who was given a test by God, in which the Satan was sent in the form of a beautiful woman to entice him. He would not look at the Satan, and when pressed, he had one of his students bring him hot spits and he burned out his eyes.

God sent Refael to heal him, but he refused the boon unless he was promised that he would never again experience such a test. I think his demand was acquiesed.

Where is this the source for this story?


texts: If God took away light but didn't create darkness what would it be like?

texts:
Did god create darkness or just light?
If he did create darkness, what is it?
Is it a certain substance ?
If god did create darkness then what would be if god took away light but didn't create darkness what would it be like?


texts: Among the gentiles, why Job and Bilaam were recognized as prophets whereas Muhammad was not?

texts:
Being a Muslim and a student of comparative religion, I am interested to know what is the Jewish notion of prophethood particularly pertaining to gentiles. I have come to know that Job and Bilaam were among the gentiles but are still recognized as prophets.
What really made the Jews of Arabia reject Muhammad's prophethood as he was also among the gentiles just like Job and Bilaam?
May peace and blessings be upon all the prophets of God (amen).
As Torah testifies that: "I will raise up for them a prophet like you from among their brothers. And I will put my words in his mouth, and he shall speak to them all that I command him." (Deuteronomy 18:18), therefore a prophet can also be raised among other nations associated fraternally("among their brothers") to the Children of Israel.
So why not him?
Looking forward to authentic, logical and unbiased replies. Thanks


texts: Why did G-d create angels to assign them specific tasks (Bava Metzia 86b)? Since G-d is omnipotent, what is the need for angels -- why doesn't He perform these tasks directly?


texts: I've seen people write that the Alter Rebbe wrote Piskei Hasiddur, and I've also seen people write that Rav Chayim Naeh wrote it. They did not overlap in their lives...so who wrote it?


texts: When and What was the first Hebrew Sefer published?

texts: When and What was the first Hebrew Sefer that was mass published?


texts: What are the requirements for divorcing a brain-damaged woman?

texts:
What are the requirements of the Beth din for a man to divorce a women who is brain damaged?

If she has parents, can they go with her to the Beth Din to hear what is being said.
Who represents the woman?
Does a witness have to be present in the court? Who can be a witness?
Who keeps the Get if the woman can’t receive it?
What are the obligations of a Beth din towards the woman?


texts:
Does anyone know of a Chumash (not Mikraot Gedolot) with Rashi and Siftei Chachamim

Most Chumashim come with Ikar Siftei Chachamim, but that's not the same thing.


texts: Layout of Shiras HaYam: Half-Brick Over Brick

texts: Is there a reason/meaning behind the "half-brick over brick" layout of Shiras Hayam as written in a Sefer Torah? I am familiar with the gemara in Megilla (16b) that states the layout is to be that way, but I would like to know WHY.


texts: Why can't someone who can read check the Sefer Torah?

texts:
In this question, i talk about if a Sefer Torah might have a misformed letter, a child who can recognize letters but not read is brought to say what letter it is.

If everything surrounding is covered though, why can't an adult, or child who can read, be brought? As long as they have no expectations for what letter it should be, what's the difference?

Why must it specifically be a child?


texts:
http://www.hebrewbooks.org/8769

My Rabbinic Hebrew is very poor and my wife was asking for a book on Niddah and other womanly things so i was looking for a book according to the Egyptian tradition. Does this book cover such things?


texts: Connection between עָרוּם and עֲרוּמִּים

texts:
In the story of Adam, Eve and the snake the word 'עָרוּם' is used in two completely different contexts, yet they feature one pasuk after the other:

Bereishit 2:25 :

  וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים, הָאָדָם וְאִשְׁתּוֹ; וְלֹא, יִתְבֹּשָׁשׁוּ

  And they were both naked, the man and his wife, and were not ashamed

Bereishit 3:1 :

  ...וְהַנָּחָשׁ, הָיָה עָרוּם, מִכֹּל חַיַּת הַשָּׂדֶה, אֲשֶׁר עָשָׂה
  יְהוָה אֱלֹהִים

  Now the serpent was more subtle than any beast of the field which the LORD God had made…

Onkelus translate עֲרוּמִּים as ערטילאין (naked) and עָרוּם as חכים (clever/wise/subtle, etc.).

Are there any commentaries that discuss the juxtaposed phraseology?


texts: Should we prevent a chumra in the laws of Shabbos that exceeds the normal understanding?

texts:
The halacha is that generally a keli shelishi does not cause bishul.

The Chazon Ish says that a  keli shelishi (or revii) above yad soledes bo does cook those things that are kalei habishul.

A shiur by Rav Yosef Zvi Rimon explains the lenient view

  Rashi (Shabbos 39a, s.v. De-sharei) explains that since we are not
  accustomed to cook in the sun there is no prohibition of bishul in
  the sun.

  For our issue, it may be that the focus of the distinction between
  keli [sheini] and keli shelishi is the common custom.  Most foods we cook in a keli rishon; some foods, such as tea, coffee, baby
  formula, etc., are commonly cooked in a keli [sheini]; while in a
  keli shelishi, one is not accustomed to cook at all.  Naturally, we may say that even if on a practical level the foods that would cook in
  a keli [sheini] would also cook in a keli shelishi, there is no
  prohibition to cook them in a keli shelishi, because this is not
  derekh bishul, and it does not fall within the boundaries of the melakha.

So here we see that to transgress the issur of bishul on Shabbos, it is critical that the process is derekh bishul even though the food may be cooked in the keli shelishi. (I mean that the constitution of the food may be changed by being immersed in a  keli shelishi which can easily be well over yad soledes bo.) Or to put it in other words, bishul is not cooking.

Someone observed cooking going on in a keli shelishi and wants to be extra strict and will not add anything to a keli shelishi which is above yad soledes bo.

How should we view such conduct? Is he inventing his own religion and should be convinced to abandon this view or is there room to look more kindly at his conduct?


texts: Can a non-practicing Jew give his only tefilin away as a gift?

texts: What is the halacha behind gifting tefilin? What is the halacha of receiving tefilin? Can a Jew gift his only pair of tefilin if he does not use it and can another Jew accept a gift which leaves the receiver without any tefilin?


texts: Source that אמונת חכמים applies to the Sages' knowledge besides Halachah

texts:
Tons of Jewish responsa (incl. this site) is based on a common belief/premise that the Talmudic Sages knew what they say and that everything they said is true - אמונת חכמים (see this question on this term). While it is difficult to classify all Talmudic statements, I'd like to distinguish between Halachic and factual ones.

Halachic statements rule Halochos - this thing is Kosher or Mutar or liable, etc. The Sages had the full Heavenly authority to rule the Halochos and we are obligated to follow them, which also includes Hashkafah and Mussar issues (thanks @Micha). This is out of the question.
Factual statements (this is so and so or this happened so and so) describe the world, its history, and its phenomena. My question is strictly about factual statements, for example "צלופחד הוא המקושש" or "there are billions of stars out there" or "snake is pregnant for 7 years" or "lice create spontaneously".

We can clearly see from the Talmud itself that the Sages did not accept axiomatically each other's opinions and argued strenuously, frequently relying on common non-Jewish knowledge. I know that this remained disputable and many late Rabbis did not accept many Talmudic statements, Rambam didn't canonize it in his principles, and some of the statements were proven as "very hard to reconcile with our empirical knowledge".

But eventually, in common perception, אמונת חכמים was expanded by some to the domain of knowledge also, beyond the realm of Halachah.

I would like to know the earliest source for the claim of אמונת חכמים expands to trusting Sages' knowledge. Did Tannayim or Amorayim themselves say that their knowledge is absolute and indisputable? Were it Gaonim, Rishonim or Achronim?


texts:
I recently read a responsum from R' Tam (brought in Shaarei Dura 78) where he discusses butter that was mixed with whey. While he permits regular butter from a gentile for consumption he nevertheless prohibits butter which was mixed with whey (see the reasons given there). The R' Tam states that if one were to wait four days the whey would evaporate from the butter and even the latter would be permitted for consumption. In the responsa from the Ri, I saw that this was the practice in medieval England.

My questions are as follows:

Firstly, does anyone know how the whey was added to the butter, did they actually mix the whey in the butter (meaning that the whey curdled along with the butter and became part of it), or was it something separate in which the butter sat in (similar to cheese in brine)?

I' asking because if the whey was mixed in the butter and became part of it, it is hard to understand how it was able to evaporate after four days (am I missing something here)?

Secondly, does anyone know if the practice of adding whey to butter is still practiced nowadays so that it will be able to shed some light on this butter process?

If anyone can shed light on any of these would be helpful.


texts: Why btzelem elokim and not btzelem yud-kay-vav-kay?

texts: The torah states that humans are made btzelem elokim. We know that the shem elokim connotes middat ha-din. What ramification does this have on humans (if any)? Why were humans not made btzelem the shem Hashem that connotes mercy (yud-kay-vav-kay), especially if we have a mitzvah (v'halachta b'drachav) to be merciful just as God is merciful.


texts: Are there any limitations on changing a personal name in Halachah?

texts:
Following "naming-a-child-an-embarrassing-name", I stated, based on my personal understanding, that there are no Halachic limitations on how a person calls himself and how he can change his names through his life.

Are there any Halachic limitations on the following:

Is a child allowed to be called a name different from what his parents gave him? For example, the kids's given name is Alex, but in his Heider he wants to be called Avrohom. If yes, from what age or in which circumstances?
Is there a limitation on how many names a child can be called in the same or different environments?


texts:
Could anyone explain me the antonym of shalom?
The antonym of light is darkness, but Yeshayahu seems to tell that the antonym of shalom is rah.. but isn't rah the antonym of tov, like in the etz hada'at tov v'rah?

  In order to understand why the opposite of ra is shalom, not tov, we need to go back to Bereshit.   G-d created order.  Order in G-d’s
  creation is an expression of harmony, balance and integration.   In
  G-d’s creation, this order leads directly to the well-being of
  everything created and the fullest possible relationship with the
  Creator.  In the Tenach, this is called shalom, peace.  The
  introduction of evil into this harmonious existence brings about
  chaos, the disruption of shalom.  Our culture considers good and evil
  to be ethical opposites, but the Tenach views peace and evil as
  ontological opposites.  The antonym “peace and evil” describes the
  existence of the world, not the potential of ethical choices.  Peace
  and evil precede the ethical choices of good and evil.  Even in the
  Bereshit account, good and evil stand as possible but not actual
  antonyms.  They only become actual ethical descriptions of human
  choices after the choice is made.  But shalom exists as an actual
  (ontological) fact from the moment of creation.

  You might say, “All this is interesting philosophical discussion, but
  what difference does it make to me today?”  Ah, it makes all the
  difference.  The Tenach tells us that evil is not a part of creation,
  a fact of existence.  It is the disintegration of creation, the
  collapse of what was originally and essentially at peace.
  Furthermore, this implies that the end of the game is not the Good,
  the True and the Beautiful (as the Greeks thought), but rather shalom,
  the state of the world where the lion lays down with the lamb.  Our
  direction is toward the past, a return to the Garden of delight in
  peaceful harmony with itself and with its Creator.  G-d is restoring
  peace on earth because everything started in peace.  When I apply this
  fact of creation to my world today, I am directed to pursue peace.  I
  am called to be the peacemaker, the one who brings the world into
  harmony with its Creator.  I am challenged to stand against all the
  forces of chaos, disintegration, separation and dissention.  I am
  exhorted to seek unity.  Where I find brokenness, I am asked to heal.
  Where I find heartache, I am asked to comfort.  Where I find schism, I
  am asked to repair.  Peace is my project.  It begins with peace with
  G-d and extends itself toward every aspect of His creation.

Is this view correct?


texts: Why were the curses written and not the blessings?

texts:
In the middle of Parshas Ki Savo (Devarim 27:12-26), the Torah details the procedure wherein when Bnai Yisrael enter Eretz Yisrael, they say a parallel series of blessings and curses when standing between Mt. Gerizim and Mt. Eval.

In the Torah, it lists only the curses that were said (i.e. "Cursed be anyone who makes a sculptured or molten image", etc.). Rashi (quoting the Gemara in Sotah 32a) says that while it's not written explicitly, each curse was preceded by the parallel blessing (i.e. “Blessed be the man that does not make any graven or molten image etc.”).

Does anyone discuss why only the curses were written in the Torah and not the Blessings?


texts: What is the difference between יצירה, בריאה, and עשייה? (Three terms for creation). The first is used in Genesis (1:1), the second in Genesis (2:7), the third in Genesis (1:11).


texts: What bracha would these be? The first ingredient is coconut meat. These are all of the ingredients:  Organic Coconut Meat, Organic Coconut Water, Organic Extra Virgin Coconut Oil.


texts: Did Ester reveal to Achashverosh she was married to Mordechai?

texts:
ומרדכי בא לפני המלך כי־הגידה אסתר מה הוא־לה
That very day ... Mordecai presented himself to the king, for Esther had revealed how he was related to her. (Ester 8.1)

Rashi does not elaborate much:

מָה הוּא לָהּ. אֵיךְ הוּא קָרוֹב לָהּ:

For those who claim that Ester was Mordechai's wife and stayed his wife through the happenings in the Megillah (Megilla 13a - "ובמות אביה ואמה לקחה מרדכי לו לבת תנא משום ר"מ אל תקרי לבת אלא לבית"), what does this Pasuk tells us - what relations did she reveal to Achashverosh (and what happened next)?


texts: Interpreting Abayyei's mnemonic in Megillah 31a

texts:
In Megillah 31a, Abayyei lists the sections from the Torah that we read on each successive day of Pesach as follows: "משך תורא קדש בכספא פסל במדברא שלח בוכרא". Each of the eight words within this mnemonic serves as an allusion to each of the eight sections that we read, made in some instances on the basis of an Aramaic translation (eg: תורא, בכספא, etc). It seems to me that the phrase is also designed to be understood as, "He led an ox, sanctified it for money, invalidated it in the wilderness and sent forth his firstborn". (That's a slightly idiomatic translation, of course, but the line does seem to suggest a series of events of that nature).

Are there any mefarshim who comment upon the meaning of Abayyei's phrase, who the individuals in it allude to and whether or not it might possess a deeper significance than appears at first glance?

--

For those who are interested, the correspondence between the words of the mnemonic and the eight sections is as follows:

משך = Shemot 12:21ff (which includes the phrase, משכו וקחו);

תורא = Vayikra 23:26ff (which includes the phrase, שור או כשב; the word תורא being Aramaic for שור);

קדש = Shemot 13:1ff (which includes the phrase, קדש לי כל בכור);

בכספא = Shemot 22:24ff (which includes the phrase, אם כסף תלוה; the word בכספא being Aramic for אם כסף);

פסל = Shemot 34:1ff (which includes the phrase, פסל לך שני לחת);

במדברא = Bemidbar 9:1ff (which includes the phrase, במדבר סיני);

שלח = Shemot 13:17ff (which includes the phrase, ויהי בשלח פרעה);

בוכרא = Devarim 15:19ff (which includes the phrase, כל הבכור; the word בוכרא being Aramaic for הבכור).


texts:
Mishna Kila'im 5:5:

הַנּוֹטֵעַ יָרָק בַּכֶּרֶם אוֹ מְקַיֵּם, הֲרֵי זֶה מְקַדֵּשׁ אַרְבָּעִים וַחֲמִשָּׁה גְפָנִים. אֵימָתַי, בִּזְמַן שֶׁהָיוּ נְטוּעוֹת עַל אַרְבַּע אַרְבַּע, אוֹ עַל חָמֵשׁ חָמֵשׁ. הָיוּ נְטוּעוֹת עַל שֵׁשׁ שֵׁשׁ, אוֹ עַל שֶׁבַע שֶׁבַע, הֲרֵי זֶה מְקַדֵּשׁ שֵׁשׁ עֶשְׂרֵה אַמָּה לְכָל רוּחַ, עֲגֻלּוֹת וְלֹא מְרֻבָּעוֹת:

Here we see that kila'ei hakerem has a blast radius of 16 amos. But what is that based on? It seems to contradict the earlier mishna (4:5):

הַנּוֹטֵעַ שׁוּרָה שֶׁל חָמֵשׁ גְּפָנִים, בֵּית שַׁמַּאי אוֹמְרִים, כֶּרֶם. וּבֵית הִלֵּל אוֹמְרִים, אֵינוֹ כֶרֶם, עַד שֶׁיְּהוּ שָׁם שְׁתֵּי שׁוּרוֹת. לְפִיכָךְ, הַזּוֹרֵעַ אַרְבַּע אַמּוֹת שֶׁבַּכֶּרֶם, בֵּית שַׁמַּאי אוֹמְרִים, קִדֵּשׁ שׁוּרָה אַחַת. וּבֵית הִלֵּל אוֹמְרִים, קִדֵּשׁ שְׁתֵּי שׁוּרוֹת:

In the latter mishna, when kila'im are planted within 4 amos of a vineyard, Beis Hillel say this destroys 2 rows, but Beis Shammai say only one row (because this is consistent with their respective definitions of what is a vineyard). Even according to Beis Hillel here, the blast radius is no more than 2 rows, i.e. 4 amos into the vineyard. Yet in mishna 5:5 above, kila'im in the middle of the vineyard destroy everything within 16 amos!
I saw an explanation in Kehati that this is because for the קרחת הכרם (an empty patch inside the vineyard) you need 16 amos to permit planting other species in the middle. But that explanation is unsatisfactory on two counts: 1) the 16 amos there is across the entire area, so it should be diameter, not a radius and 2) in the case of the empty patch you are allowed to plant 8 amos square within the 16 amos, leaving a gap of only 4 amos from the vines on each side!
If I hadn't seen this mishna, I would have prohibited no more than 4 amos radius from where the kila'im were planted. Or maybe, taking into account Beis Hillel's view that a vineyard is at least 2 rows, I would require two rows to be destroyed from the epicenter. So where does the 16 amos blast radius come from?


texts: Are there any Jewish people alive today who can identify themselves as coming from a particular tribe?

texts:
The Christian "New Testament" claims Paul (Saul) was of the tribe of Benjamin.

Since Roman times have there been any people who can validly claim they were from a particular tribe?

At least at that time (Roman occupation) it was still a valid to claim.


texts: Chazzan finishing last phrase of paragraph

texts: Who decided where to put that indicator in printed siddurim that you see in every paragraph of davening that indicates to the chazzan where to start to read out loud to finish the paragraph, and why did they put the indicator(s) there?


texts: Non-Jews vs Zavim with respect to entering the Temple

texts:
In Niddah 34a, the gemara says that the sages decreed tumah on non-Jews like that of a zav (translation edited from Soncino):

(ויקרא טו) דבר אל בני ישראל ואמרת אליהם איש איש כי יהיה זב בני ישראל מטמאין בזיבה ואין <העובדי כוכבים> {הנכרים} מטמאין בזיבה אבל גזרו עליהן שיהו כזבין לכל דבריהם
"Speak to the children of Israel, and say to them, when any man has an issue" (Lev 15); only the children of Israel convey uncleanness by zivah and idolaters do not convey uncleanness by zivah, but a preventive measure has been enacted against them that they should be regarded as zavim in all respects.

However, in mishna Keilim 1:8 we see that zavim and non-Jews have different laws with respect to how far in the the Temple area they may enter (translation from Sefaria):

הר הבית, מקודש ממנו, שאין זבים וזבות נידות ויולדות נכנסין לשם.  החיל, מקודש ממנו, שאין גויים וטמא מת נכנסין לשם.
The Temple Mount has greater sanctity, because men and women with discharges, menstruating women, and women who have given birth may not enter there. The Cheil [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited] has higher sanctity, because gentiles and people contaminated with corpse impurity may not enter there.

Am I understanding correctly that there's a tension between these two sources? Why does the mishna treat non-Jews differently than zavim in something tumah-related?


texts: How does "tongs, made with tongs" fit in with the rest of the group?

texts:
Mishna Avos 5:6 - משנה אבות פרק ה משנה ו.

  עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת,
  וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן,
  וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב,
  וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין,
  וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ
  אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:

  Ten things were created on the eve of the [first] Shabbat at twilight.
  And these are they: The mouth of the earth [that swallowed Korach in
  Numbers 16:32]; and the mouth of the well [that accompanied the
  Israelites in the wilderness in Numbers 21:17]; and the mouth of the
  donkey [that spoke to Bilaam in Numbers 22:28–30]; and the rainbow
  [that served as a covenant after the flood in Genesis 9:13]; and the
  manna [that God provided the Israelites in the wilderness in Exodus
  16:4–21]; and the staff [of Moshe]; and the shamir (the worm that
  helped build the Temple without metal tools); and the letters; and the
  writing; and the tablets [all of the latter three, of the Ten
  Commandments]. And some say, also the destructive spirits, and the
  burial place of Moshe, our teacher, and the ram of Abraham, our
  father. And some say, also the [first] tongs, made with
  [Divine] tongs. (The tongs can only be made with other tongs - and
  [so,] who made the first ones? Perforce they were made by themselves
  by the hand of Heaven; and they were created at twilight):

Of the 14 things on the list, (10+4), 13 of them seem to have somewhat of a spiritual connection. The last one, "tongs, made with tongs" seems to be no more than a solution to a mundane technical problem. Why is this grouped with the rest of them. How does this fit in with the categorization of this that were created during the twilight before the first Shabbos? (I realize the common denominator of this being one of the things that were created then, but it seems somewhat of an odd member in the group)


texts: Loshon Hora: The allowance of B'apei t'lasa (in front of 3)

texts:
Although they are governed by very strict limitations, there are numerous 'hetterim' for the prohibition of lashon hora, such as apei t'lasa, l'toieles, etc.
The Chofetz Chaim (Klal 2, §3 - see there for strict boundries) codifies the dispensation of apei t'lasa (a statement made in front of three people, which is considered avidi l'geluei and therefore already public):

יש אומרים, דאם אחד ספר גנות על חברו בפני שלשה, אף דהוא עבר
בודאי על אסור לשון הרע וכנ"ל, אף על פי כן אם אחד מהשלשה, ששמע דבר זה,
ספר אחר כך לאחרים, לא עבר בזה על אסור לשון הרע, מטעם דכיון דשלשה
יודעים מזה, ממילא כבר נשמע הדבר ונודע לכל, דחברך חברא אית לה, ובדבר
העשוי להתגלות לא אסרה התורה משום לשון הרע
According to some opinions, if one slandered his friend in front of three people, although he [the  original slanderer] transgressed the prohibition of lashon hora, nevertheless, one of the three listeners who subsequently relates the slander to others will not transgress the prohibition, because since 3 know about it, it is already publicly released [for 'a friend has a friend etc.'], and something which is destined to be revealed was not forbidden under lashon hora.

However, the Chofetz Chaim adds a clause (§4):

ואפלו מה שהתרנו... דוקא השומע הראשון, ששמע
בעצמו מה שראובן ספר על שמעון באפי תלתא {בפני שלשה}, אבל מי ששמע ממנו,
אסור לילך אחר כך על סמך הזה, שאמר לו המספר לו ששמע דבר זה באפי תלתא,
ולספר לאחר מהגנות ששמע על שמעון, אף אם לא יזכיר מי הוא המוציא והמביא
הלעז הזה על שמעון, אם לא שכבר נתפרסם הדבר ונודע לכל

Simply put, this hetter applies only to one of the three listeners. However, although any of the three is permitted to pass it on to others, one who hears it from them may not continue to relate the story - because although if it was said b'apei t'lasa it becomes permitted, the second-generation listener has no firsthand knowledge that it was actually said b'apei t'lasa, and is not permitted to believe his friend that it was so (because he is עד אחד נגד איתחזק איסורא).
My question is:
If we are to accept that the second-generation listener may not believe it was said b'apei t'lasa, then not only would he not be permitted to transmit it further, but he would be prohibited from listening in the first place. Consequently, the first-generation listener (one of the three) should not be permitted to tell him, because he will transgress לפני עור by telling him something he is not permitted to listen to. Ergo, there is no hetter of b'apei t'lasa?


texts: Why did the Jews complain that the mon would kill them after they spent 39 years eating it?

texts:
In Bamidbar 21:5, the Jews complained about the mon. Rashi explains that this was because it was entirely absorbed into their bodies, and they had no need to relieve themselves after eating it, so they were afraid it would kill them.

But this was after 39.5 years eating the mon. Most of the nation had spent their entire lives eating it. How could they claim it would kill them, if they had survived for decades on it?


texts: Eating in a restaurant that is not under the beth din

texts:
Can one eat in a resturaunt that claims to be kosher, yet does not have a certified kashrut certificate from the local beth din?

Is this a violation of a prohibition by the owner? Does the owner have  to abide by the beth din and make sure to pay for a license?


texts:
Regarding putting on Tefillin on Chol Hamo'ed, after mentioning the opinions which say to put them on and those who say not to, and those who say to say the blessing in a whisper, the Mishna Berurah says

  one should have in mind the following stipulation: If he is obligated to wear tefillin  he is putting them on for the sake of the mitzvah but if he is not obligated then he is putting them on without intent for the mitzvah

" ואם לאו אין אני מניחן לשם מצוה" He must think a formula explicitly denying any intention of performing for the mitzvah. As the M"B continues when explaining why this works, "שאינו מכוין בהנחתם לשם מצוה ודאי" that the individual specifically does not have the intention of wearing them for the sake of the mitzvah.

How is it possible to have kavannah that he is fulfilling an obligation and, at the same time, that he is actively NOT fulfilling a mitzvah if the obligation doesn't exist? The opposing viewpoint doesn't say that "there is no positive obligation" but "it is forbidden" so he must have in mind specifically NOT fulfilling anything through his actions -- an idea which I find difficult to understand on its own.

In this other case (page 28) of fulfilling Zachor through a reading on what might or might not be the right date, we either have intent or don't have the positive intent, but we do not need a pro-active negative intent; there is nothing saying that we cannot be yotzei from the action even if the condition is not met (while the proper date for Zachor is set, there is nothing Assur about being yotzei through the hearing on a different date, as noted on this page).

Are there other obligations (which require kavannah) which can be fulfilled if I have, to any degree, the active intention of not fulfilling the obligation? How can I even hold two opposite kavannot in my head and claim to be abiding by both at the same time?


texts:
I've seen many blogs and other modern day books write that men have more Chochmah than women. Some examples:

A man’s forte is chochma, and a woman’s is binah.
Kabbalah teaches that men have more Chochma (wisdom) and women a greater measure of Bina (understanding).
Men are from Chochmah; Women are from Binah
The first of the properties is that of chochmah, translated loosely as “wisdom,” which is a male principle.
Men's brains with their superior Chochmah mode...
Women are more attuned to binah and malchut. Men are more inclined to chochma and tiferet.

Is there a valid source for this? The closest thing I'm aware of is Yomah 66b

אין חכמה לאשה אלא בפלך וכן הוא אומר (שמות לה, כה) וכל אשה חכמת לב בידיה טוו

but I don't think that's a valid Mekor at all. See the end of this article for example. Also see there for a number of sources that women are referred to as having significant amounts of Chochmah (although there's no implication there who has more- men or women).


texts: Am I a Jew if my mother's mother's mother's mother's mother was a Jew? Even if along the line one of my foremothers converted to another faith? I'd just like a better understanding of matrilineal descent in Judaism.


texts: Water to prevent dehydration before kiddush on Shabbos morning?

texts:
The halocho is that after davenning on Shabbos morning, it is forbidden to drink water until one has made kiddush. See dinonline.

Consider the following situation: one has davenned on a warm Shabbos morning and now intends to learn for an hour before eating.

Is there any source that permits drinking water purely to prevent dehydration until kiddush?


texts: Why "new-mother bat her-father" for a woman who gives birth?

texts:
When we pray for the healing (refuah) of a woman or girl, we refer to her as "(patient's name) bat (patient's mother's name)", for example "Shoshana bat Michal" or "Rivka bat Shifra Aviva".  This is according to the template of the Mi Sheberach "Prayer For A Sick Person" (Siddur, Ahavas Shalom - The Complete ArtScroll Siddur, Nusach Ashkenaz, Rabbi Nosson Scherman, Mesorah Publications Ltd., 1984).

However, after a woman gives birth, we pray for her as "(new mother's name) bat (her-father's-name)".  This is according to the template of the Mi Sheberach "Prayer For Mother And Newborn Child (And Naming A Baby Girl)" (ibid).

What's up with that?


texts: What happens to the debts after Shmitat Ksafim?

texts:
The question is rather simple - What happens to a loan after Shmitat Ksafim (I refer only to those entitled for Shmitah):

Is the debt fully annulled and the Shtar/agreement invalidated in this world's Beis Din and the heavenly court?
Does it become annulled in this world but it has to be returned towards the heavenly court?
Does it stay intact as a debt and if claimed (despite the transgression) must be returned in an earthly court, but the lender is only forbidden to demand to return it?

Whatever the answer is, does it happen automatically post-Shmitah like an Hefker Beis Din or one has to declare Shmitat Ksafim for every loan?

NB: How Shmitat Ksafim is different from Mechilat Chov (מחילת חוב)?


texts:
I have seen "Baal Nefesh" used frequently in various contexts: sometimes as one who is scrupulous in halacha, other times as someone who is a quality person.

What is its simple translation/meaning?


texts:
Is it possible to know what G-d was doing before this creation?

While, as Maimonides states, that we cannot know anything about G-d except for what G-d is not (G-d has no body and is one), nevertheless, I think the question remains, and can be boiled down to this: are there any sources explaining what G-d might have done before creation of the world (i.e. was G-d forming past worlds in an endless cycle, as in preforming His creative energy?) Think of reincarnation but on a larger scale, namely, the universe. Indeed some scientists think this was the case before the Big Bang. If true, it would entail that this world-building will continue to occur. What were our sages' opinions regarding this?


texts: Suggestions for Shavuot all-night learning session

texts: Besides Meguilat Rut and the laws pertaining to Yom Tov in general, is there anything Lail Shavuot is specifically considered a good time to learn about, Torah-wise?


texts:
I'm familiar with jewish laws governing murder, but I can't recall ever having heard of jewish laws which govern assault.

What are some of the rules concerning classifying and punishing people who commit assault?


texts: What is the significance of leaving out the suffix-"vav" and/or adding it to אֲדֹנִיָּה?

texts:
What is the significance of leaving out the suffix-"vav" and/or adding it to the name אֲדֹנִיָּה?
Of the 15 times the name of the antagonist or bad character is mentioned in 1 Kings 1, three times, it is אֲדֹנִיָּה without the "vav" ending, and twelve times with the "vav" ending, אֲדֹנִיָּהוּ.
What is the significance of this in regards to this particular person, אֲדֹנִיָּה? For example, if the adding of "vav" signifies something good (I do not know if that is true), did it mean therefore that at times אֲדֹנִיָּהוּ was good and when there was no "vav" to his name he was being bad?
A similar question, but not specifically to this character, that I found at Mi Yodeya is: The spelling of Eliyahu's name


texts: Psalms 31:6 in a Tanakh is beyadcha afkid ruchi, padita orti, adonai el emet. The same verse in an English Bible is at 31:5 because they skip what is 31:1 in a Tanakh. Which is correct?


texts: Chazal say (Avodah Zarah 22b) that the snake had relations with Chavah. Does the Gemara elsewhere ever fault her explicitly for this? If not, why not, as she was already commanded in it (Sanhedrin 58a, from Bereishis 2:24).


texts: Why don't women drink alcohol (other than kiddush wine) in shul?

texts: I've noticed that in Orthodox shuls, it's common for men to drink alcohol (such as a shot of scotch or vodka or perhaps a liqueur), other than just kiddush wine, especially after Shacharis on Shabbos. However, I've never seen women doing this (or even drinking shots on Purim, for that matter). Why is this? Is there a source in halacha against women drinking alcohol in public? Is it just assumed to be contrary to modesty? Or is it just that, in American culture, women don't tend to (or are not expected to) like hard liquor by itself?


texts: Is there an inyan for women to have a double covering on their head? (Like men do.)


texts: The connection between Tishrei and Tevet

texts:
Can anyone steer me towards resources which explore a connection or relationship between Tishrei and Tevet (I assume, on a mystical level). Both months have a fast day on the 10th day and the full hallel of Tevet seems to compensate for the lack of hallel on rosh chodesh Tishrei.

I'm not exactly sure if this question falls within scope and I'm unclear as to how to tag it since I am guessing about mysticism.


texts: Do we say tikkun chatzos on tisha b'av night?

texts: In my siddur (Shelah, Shaar HaShamayim) it says that tikkun chatzos (specifically tikkun Rachel) is not said on days were tachanun is omitted. On Tisha B'Av we do not say tachanun. However it is hard for me to believe that a tefilla specifically for mourning over the loss of the temple would not be said on Tisha B'Av! May a person say the entire tikkun chatzos on the night of Tisha B'Av?


texts: "bechor hashifcha" and "bechor hashvi" -- why the change? (Shemos 11:5, 12:29)

texts:
During leining today, I noticed that the Torah changes its wording, when describing the breadth of Makkas Bechoros -- when Pharaoh is warned, in Shemot 11:5, we have:

  וּמֵת כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיּשֵׁב עַל
  כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר
  בְּהֵמָה

  and every firstborn in the land of Egypt will die, from the firstborn
  of Pharaoh who sits on his throne to the firstborn of the slave woman
  who is behind the millstones, and every firstborn animal.

However, when the makka actually hits (Shemot 12:29), the wording changes:

  וַיְהִי | בַּחֲצִי הַלַּיְלָה וַיהֹוָה הִכָּה כָל בְּכוֹר בְּאֶרֶץ
  מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר
  הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה

  It came to pass at midnight, and the Lord smote every firstborn in the
  land of Egypt, from the firstborn of Pharaoh who sits on his throne to
  the firstborn of the captive who is in the dungeon, and every
  firstborn animal.

(Judaica Press translation, copied from Chabad.org)

So the mention of "בכור פרעה הישב על כסאו...וכל בכור בהמה" doesn't change, while the middle example does change, from "בכור השפחה אשר אחר הרחים" to "בכור השבי אשר בבית הבור."

Why?


texts: Kotzker Rebbe on two yetzer haras: One before you and one after you

texts:
I heard recently a devar Torah where the Rav quoted the Kotzker Rebbe as saying a phrase in Yiddish (which I don't remember/didn't understand), something of the likes of: "it's late, but never too late". The idea being that whenever a person considers learning Torah, there are two yetzer haras that are going to try to dissuade them.

It's too late in life to start, as in there's not enough time
Don't start now, you can always do it tomorrow

The way to combat this is to feel like it's late, as in there won't be time later to learn, so learn now. At the same time, don't feel like it's too late, and give up all hope.
The Rav (maybe also quoting the Kotzker) connected this with the evening prayer השכיבינו where we pray:

והסר שטן מלפנינו ומאחרינו
Remove impediments behind us and in front of us

Does anyone know where such an idea is printed?


texts: Is it true that the Chabad custom is specifically not to wash hands for (and eat) bread for shalosh seudos, and, if so, why?


texts: Are thoughts of sin punished halachically?

texts:
Inspired by this question, I got interested in the question of halakhic punishment for thoughts of sin?

In general, the Torah is not so concerned and doesn't judge how people feel or what their desires are. It is mainly concerned in how we act.

On one side

the gmara in Kiddushin 40a explicitly says that Hashem doesn’t regard a bad thought that doesn’t lead to action as an action (artscroll comments “hence there is no punishment for the thought”)
another gmara (end of Bava Batra 164b) says all men think of sin every single day (presumably meaning it is not punishable)

On the other side

later in Kiddushin 40a the gmara says that thoughts of sins one has performed and now considers permitted are punished
in Shabbat 64a we see the army returning from the war in Midian offered a korban to atone against their lustful thoughts
R Chaim mi Volozhin writes (Nefesh HaChaim, gate 1, ch. 4) that the body is like a mishkan, the mind is the kodesh hakodashim and thinking unclean thoughts is a desecration even greater than defiling the Kodesh Hakodoshim since the Mishkan is physical and the mind is even more holy and spiritual

So how is the halakha judging thoughts of sin? Are specific halakhic works codifying this (as opposed to more philosophical discussions)?


texts: Why doesn't regular handwashing work for prayer and eating bread?

texts: I know that the halakha requires n'ttilath yadhayim before the recitation of sh'ma, before t'phila, and before and after eating bread (cf. Hilkhoth B'rakhoth 6). And I also understand that n'ttilath yadhayim requires a k'li and koah nothen (and clean, unused water etc., ibid.), but my question is if clean hands is the goal, then why wouldn't washing one's hands under a faucet work? What is the point of all of the particulars listed in the halakha if not to ensure a useful amount of clean, flowing water that then ensures clean hands? Doesn't a modern faucet effect that in the same way as - and in many respects better than - n'ttilath yadhayim?


texts: Why is the Aruch Hashulchan on Even Haezer incomplete?

texts:
The Aruch Hashulchan is written on the whole Shulchan Aruch, and even has sections on Halacha that is not currently applicable (Aruch Hashulchan Ha'asid). Yet he never finished Even Haezer.

Why?


texts: how does one not get lost in the details?

texts: Halachah is very detail oriented and of course all of these details are important but sometimes it seems easy  from time to time to get so focused on the specifics of the right way of how to so something and not who the mitzvahs are from... Is there any advice as to how to not lose focus of the big picture?


texts: Where does Rav Hai Gaon explain the meaning of the phrase צורבא מרבנן?

texts:
In the Steinsaltz Edition of Masechet Bava Metzia perek Eilu Metziot there is a side note that רב האי גאון explains the shoresh of צ-ר-ב as meaning a rock, stone (from Arabic).
This root is more often said to mean something burned through the contact with fire.
I am looking for the source - where does רב האי גאון explain the meaning of the word צורבא?


texts:
There is, apparently, something called placenta encapsulation which means making pills out of a placenta postpartum for the purpose of digesting placenta. People claim that these pills offer unique health benefits (I'm not aware of any scientific research that either confirms or denies this claim).

Assuming that there are no additives to the pill and the capsule itself is kosher:

1a- Strictly speaking, is a placenta pill kosher?

1b- Would it matter how the placenta is prepared (dehydrating it, powdered form, cooked, roasted, etc.)?

2- Are any distinctions made between the mother ingesting her own placenta or any other people ingesting the placenta?

3- If there are unique health benefits to ingesting placenta, does that change the halacha in any way?

[1]:


texts: Time for evening prayer when flying eastward over Greenland and the sun doesn’t set?

texts:
(This is the “return" question for my question on the right time for shaharis when encountering sunrise twice in a day)

In the summer, when flying from the East Coast to Tel Aviv on an afternoon flight, there are routes (flying North over Greenland) when the sun never sets. One leaves early afternoon from New York, flies over Greenland by the time evening comes and the sun stays up until morning over Europe.

In such a case does one need to pray arvit? Last time I was on such a flight we took a Southern route (middle of the  Atlantic on to Spain) and the night did set so there was no issue. But I was prepared to skip arvit and felt bad in anticipation.

I could not find anyone addressing the question directly. Do we have sources on the topic or did anyone ask a rav?


texts:
Who knows one hundred twenty-six?
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: Was Reuben's repentance accepted? If not, why not?

texts:
The midrash (Bereshit Rabba 84:19) indicates that Reuben did teshuva (repentance) for sleeping with his father's concubine Bilhah (Bereshit 35:22). However in both Yaakov's blessing (ibid 49:3-4) and in 1 Divrei HaYamim (5:1) Reuben's sin is discussed as if his act teshuva had not gained him forgiveness.
I would like to know if my assumption that Reuben's sin was not forgiven is correct, and if so why not. If his repentance was in fact accepted why was he still described as being a sinner.


texts: Choral singing by non-Jewish mourners at Chabad funeral for one of its congregants

texts: I recently attended a Hasidic (Lubavitch) funeral in Southeast Asia for a member of our community who was a righteous convert to the Jewish faith. The funeral was attended by members of our expat Jewish community and also by 200-300 non-Jewish children from a local school who were there to honor their beloved English teacher (who hailed from the US). After the interment and recitation of  Kaddish, the Rabbi and members of the community drifted away, leaving the school children and their supervising teachers to organize themselves into a choir whereupon, after an interval of about 10 minutes, they began to sing sotto voce a most beautiful lament. Although I can't be sure, I believe the choir sang in Hebrew. How and by whom they were taught this is not yet known to me. However, I just wonder if such an unusual turn of events, especially the choral singing, would be considered "non-Kosher" in a traditional Jewish funeral service.


texts: Can you vote for a Jew in non-Israeli politics?

texts:
Perhaps I was misinformed, but I've heard that we are not supposed to directly have our hands in the politics of other countries. There's also a difference in overall culture and values of Western politics that one would unlikely be able to escape from if he or she were to be a part of the system.

So are we allowed to vote someone of Jewish descent into this system?


texts:
Would it be surprisingly improper for the author of a legal responsum to publish his own answer to a question asked, answered, and published by another such author because he believed he had a better answer?

Are there t'shuvos like this in print among the well-known shu"tim or has such a practice been avoided for reasons of conventional respect?


texts: Significance of 13 Attributes of Mercy in Prayer

texts:
According to the Gemara Rosh Hashana (17b)  the recitation of the 13 attributes of God  leads to forgiveness:

  א"ר יוחנן אלמלא מקרא כתוב אי אפשר לאומרו מלמד שנתעטף הקב"ה כשליח צבור והראה לו למשה סדר תפלה אמר לו כל זמן שישראל חוטאין יעשו לפני כסדר הזה ואני מוחל להם

It seems strange to me that God would be more affected by particular words.

Do any Rishonim address this?

Note: evidence that Rishonim reject this Gemara would be an appropriate answer.

Clarification: The question seems clear, but I will reiterate: Granted that God responds to prayer, but why should he be particularly affected by particular words; its not like He is going to get emotional over them. If instead they are simply meant as prayer (rather than as a means of effecting some particular change in God, emotional or otherwise) then why would some words be more effective than others? Prayer is ultimately עבודה שבלב; an internal process, even if one expresses it externally.


texts:
Is there anything wrong with opening up an umbrella indoors according to Jewish tradition?

I have met many people who view it as bad luck or possibly rude.

On the other hand we are commanded not to follow the ways of the Emorites (Darchei Emori), which might apply to taking this kind of 'bad omen' seriously.


texts: I noticed that in Israel many women accompany their husbands' in taxis to the Kosel after they already lit the Shabbos Candles. Is this permissible? And if so, why (or how)?


texts:
How are we to understand the tradition that the patriarchs kept all of the mitzvot in the Torah (see for example: the last mishna in Kiddushin (4:14), Rashi on Bereshit 32:5, etc.) in light of the many obvious logical contradictions that this would seem to imply?

For examples of such logical contradictions presented in a humorous/irreverent manner see: Yeshiva guy says over a vort (YouTube)

Here are examples of apparent contradictions, some of which are brought up in the above video, and some of which are easier to resolve than others:

The Chumash records instances of the avot seemingly violating certain mitzvot, e.g. Yaakov marrying sisters, Avraham serving milk/meat together
The Chumash records instances of the avot being given mitzvot, e.g. Avraham and circumcision.  So he clearly was not observing the mitzva of circumcision before this time.  So when did he start observing various other mitzvot?
Even with knowledge of future events, some mitzvot cannot logically be done at the time of the Avot, e.g. remembering things that have not yet occurred, such as the exodus and Amalek.
Did they observe the mitzva of writing a Sefer Torah?  Does that mean they knew of all events that are recorded in the Torah, including their own lives?
How were the mitzvot of Teruma and Ma'aser observed, if there were no Kohanim & Levi'im yet?  Did they being korbanot?


texts:
The Shulchan Aruch [OC 328:1] says:

  Someone who has a mere bad feeling, but he strengthens himself and walks around like a healthy person, it is forbidden to do any healing for him, even by nonJews, because of grinding spices [lest one grind spices for medicine]...

Since we don't grind our medicines anymore, why are there any limitations? Aren't you supposed to remove all impediments to "rejoicing" on Shabbat?  Why do we keep this and other rabbinic prohibitions whose rationale clearly no longer applies?


texts: Lulav-shake count varying with shake history

texts:
T'hilas Hashem, the standard sidur (prayer book) of the Lubavitch chasidim, includes, passim, rulings of their first rabbi ("the Rav"), copied from his own sidur. The rules printed before halel indicate that one should, on Sukos, shake the lulav in a suka before the prayers begin. If one did so, they continue, then he should shake it four times during halel: once during the first appearance of "hodu", twice during "ana", and once during the last appearance of "hodu". However, if he failed to shake the lulav before the prayers started, then he should shake it before halel and then only three times during halel: once during each appearance of "hodu" and only once during "ana". It cites "R.M." (Ra'ya M'hem'na?) as a source.

Why does the number of shakings of the lulav during halel differ, according to the Rav, depending on when one previously shook it? Why does he prescribe fewer shakings during halel if it was shaken in the synagogue immediately before halel than if it was shaken in suka earlier?


texts: What time of day was the afternoon korban mincha offered in the beit hamikdash, according to hazal?

texts: At what halachic hour did chazal think the korban mincha was actually offered, assuming ideal circumstances? I.e. when they say "from the time of the mincha and onwards" (e.g. Rosh Hashana 4:4) what hours do they have in mind exactly? Does this just mean from the beginning of mincha ketana onwards or something else?


texts: Are there examples of Tanaim, Amoraim,Rishonim, Achronim using secular sources for Limud Torah?

texts:
For instance, although I cannot find the source-I do believe the Vilna Gaon told a Talmid of his to translate the Elements of Euclid (Geometric proofs, inter Alia) to Hebrew in order to augment understanding in sugyot found in succah, eruvin, etc. It is called “״איל משלש.

Are there works similarly extracted from the non-Jews and reproduced or incorporated into a corpus for the purposes of aiding Limud Torah?


texts:
Who knows two hundred ninety-two?
?שנים ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 292.
You may need to be a native Israeli to come up with a lazy gematria for this one.
Check out mi-yodeya-series for the previous two hundred ninety-one entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts:
I do not know if this website accept translation requests but here is the sentence, it is an hebrew religious concept, this is all I know about this sentence. A friend told it to me and I want to know what it means. It was in the middle of a religious discussion.

"Hutshuva  Hutfila, Huzdaka mavirim (mevatlim?) et roa agzera"


texts: Has anyone ever commented on the fact that Bava Metzia, literally the "middle gate," can also mean the gate of "found things," and Bava Metzia is the one masechta that deals with finding lost objects?