texts:
I’m familiar with the Talmudic account of the Septuagint, but I would like to know if there are any sources/Midrashim that allude to who the 70 rabbis/scholars were and why THEY were chosen to translate the Tanach from Hebrew to Greek?
Thanks!


texts: When Tana"ch uses the phrase "until today" what does it mean?

texts:
There are numerous places where Tana"ch uses the phrase "עד היום" or "עד היום הזה" ("until\to this day"). Usually, this phrase is used regarding the names of cities, towns, etc. - occasionally, such as the law of not eating גִּיד הַנָּשֶׁה (meat from the hind of the leg) the Torah also uses the phrase "ad hayom".

What does this phrase mean? Does it mean "forever" or until the date that the person wrote that phrase?

It seems in most cases, regarding names of places, it seems to mean "forever". So was the author predicting the future?


texts: How should someone with a cast on his right arm lean?

texts:
Bi'ur Halacha, OC 472:3, poses the following question: How does someone with a cast on his right arm lean at the Seder?

On the one hand, he can only use his left arm to eat, so he should lean right.
On the other hand, it's dangerous to lean right.

(He quotes the Shivlei Haleket who answers he should lean right, but he doesn't understand the Shivlei Haleket's rationale.)

The Bi'ur Halacha himself leaves the question open-ended. Does anyone else address this question?


texts: When do you become "Israeli" as far as the laws regarding doing only 1 day of Hag?

texts:
What are the laws that define when should someone do only one day of Yom Tov (Shavuot for example) or 2 days?

For example, how long do you have to stay in Israel? Are there other factors?


texts: What are the relevant Halachot for participating in a "Secret Santa" at your location of employment?

texts:
Secret Santa is a form of communal gift giving, that I have seen being done at workplaces to foster closer ties to employees. It is generally done near the end of the secular year. While the wiki article says that it's often voluntary, everytime I've seen them, the voluntary nature of it was not very clear, and it felt pretty obligatory to me.

While one can't give a gift to a non-Jew 3 days before their holiday, how does that halacha apply to this situation?  Also what other relevant halachot are there?  Does it matter if the instigator of Secret Santa is Jewish? Does it matter if there are other Jews in the group besides yourself?

Related to this question.


texts: Who gave the "yadav rav lo" ordination a few decades ago?

texts:
According to Rabbi Hoenig's article, "The Orthodox Rabbi as Military Chaplain" (Tradition Fall 1976, emphasis in the original):

  This situation brought up the question of
  proper ordination, the recognition of other Yeshivot, and that
  of individual rabbis bestowing a certificate which read

  וידיו רב לו להשפיע על דור הצעיר להורות באורחות החיים

("May his efforts succeed [play on word with "rabbi" highlighted] to influence the young[er] generation, to instruct in the ways of life.")

Any idea who gave that ordination? Who received it? What it was about? Who originated the phrase?


texts: Sins incurring death according to Ari Z"L

texts:
In the Kriyat Sh'ma al HaMittah of the Ari Z"L there is a section of viduy which confesses sins which call forth particular death penalties.

Is there any explanation of what these four sins are (as I don't recall that any of these 4 actions incurs any death penalty) and how and why they require these particular penalties?


texts: What are the litteral translations of the different section titles of the haggadah? (i.e. What exactly do kadesh, urchatz, etc. mean)


texts: Specifically, I am looking for sources that address this issue/topic. Namely, if he spoke fluent Hebrew, as the Torah records his words, how did he know the language? If, on the other hand, he spoke only Egyptian, why/how was the Torah able to change his words and what would this mean for the approach that the Torah recorded (at least certain) events precisely as they occurred?


texts: posuk for the name "Pearl" to say in shemone esre

texts: I am searching for a possuk beginning with a pei and ending with a lamed, to say in Shemona Esre, for name Pearl. I have found one in tehillim perek 7, but would love a different one if at all possible.


texts: What happened to the Yeshivas Shem v'Aiver?

texts: What happened to the Yeshiva of Shem v'Aiver and all who learnt there?


texts: Keeping in mind the meaning of every word of prayer, vs. being mindful of general concepts

texts:
If I were to sit down with my prayer book, I could translate it.  I know what the words mean, and I know what they are saying conceptually.  However, when I'm praying, if I try to translate in my head I find that I have to go at a snail's pace - much slower than if I was just sitting there translating it - and I can't keep any kind of concentration besides.  What's the way to bridge the gulf between translating and actually understanding?

Is it important to know what one is saying word for word throughout, or is it enough to be mindful of general concepts?  What are some traditional methods for achieving the former?


texts: Popular Yiddish name for a baby girl born to an unmarried girl

texts: As per the Sefer Bris Avos (8-33), Sefer Ha'bris  (page 318-22) and Zocher Ha'bris  (24-17) the name Zindel/Zundel or Isser/Issur was used to name a boy born to an unmarried girl. What was the common name used for a girl born in such circumstances?


texts: Are any other Jewish prophecies extant beyond those in Tanach?

texts:
When Klal Yisrael had access to prophecy, there were many thousands of people who achieved prophecy, but we are taught that only those whose prophecies were applicable throughout all generations had their messages canonized into Tana"ch. (Megillah 14a)

Did any of the other prophets of those times transcribe their prophecies as well - and if so, are any of those extant today? Surely these were people who achieved a high level of awareness and connection, I would imagine that reading about whatever they experienced would be a window into understanding the nature of prophecy and where we've come from.


texts: Is there are prohibition for men to wear rings, necklaces, earrings, bracelets or anything of the kind or would that go against the prohibition of "Lo Yilbash Gever Simlat Isha — a man shall not wear the clothes of a woman"? Sources are appreciated more than logic.


texts: Say one has 2 cabinets, one for meat, one for milk, and found, for example, a milk knife in the meat cabinet and are uncertain as to how it got there. Say they are uncertain as to if it was washed in the wrong sink and put in meat cabinet or washed in the correct sink, milk sink, and put in the meat cabinet. What should be done? Please provide sources if possible!


texts: If a woman has only had 1 partner since her last period (i.e not three months) is that sufficient to determine the father?

texts: I've heard that a woman should separate from men after a divorce for 3 months, so that there isn't a question as to who the father is. If this didn't occur, but a single period elapsed, would this also be sufficient bidieved?


texts: why the repetition in the first brocha of shmone esrei?

texts: First we say אלקינו ואלוקי אבותינו, and the we break it down אלקי אברהם אלקי יצחק ואלקי יעקב . Why do we need both? Don't we know who the avos are?


texts: Bedikas Chametz if staying at someones house (30 days prior to and) during Pesach

texts:
I was looking on halachapedia and different sources, but I couldn't find an answer to a particular question:

If a Jew is staying at someone else's house (whether a Jew or a gentile, but let's say it's a Jew who doesn't necessarily keep the laws of Passover), then what's the deal with Bedikas Chametz?

If that person has a private bedroom within the house, is Bedikah required just there? What if they share a living room and kitchen, if the other person is Jewish do they both have to do Bedikah and make sure that there's no chametz in the house? Is the fact that its an apartment in a complex that is owned by gentiles significant?

In order words:

Whats required in Bedikas Chametz if someone is staying at another's house (let's say he's Jewish but doesn't necessarily keep the laws of Pesach) ?


texts:
The gemarah in Yerushalmi Kiddushin 1:5 discusses a kinyan ketzatzah whereby to acquire a field (and possibly to marry a woman?) after a sale a barrel of treats was broken and the children would gather the treats. The gemarah seems to indicate that this is part of the sale process not merely a symbolic ritual. I would like to understand the basis for how this practice effected a transfer of owndership

  בראשונה היו קונין בשליפת המנעל הדא היא דכתיב (רות ד) וזאת לפנים בישראל על הגאולה ועל התמורה שלף איש נעלו וגו מי שלך תמן אמרין רב ולוי חד אמר הקונה וחד אמר המקנה ואתיין אילין פלוגוותא כאינון פלוגוותא דתני בועז נתן לגואל ר יהודה אומר הגואל נתן לבועז חזרו להיות קונים בקצצה מהו בקצצה בשעה שהיה אדם מוכר שדה אחוזתו היו קרוביו מביאין חביות וממלין אותן קליות ואגוזים ושוברין לפני התינוקות והתינוקות מלקטין ואומר נקצץ פלוני מאחוזתו ובשעה שהיה מחזירה לו היו עושין כך ואומרים חזר פלוני לאחוזתו


texts:
When I was a child in the 1980s, something the boys in my synagogue did on Simchas Tora was tie one person's talis to another, or sometimes to furniture. (Now that I'm older and in a different synagogue, I don't see this done. Perhaps children don't do it any longer. Or perhaps it's just as prevalent today as ever, and I'm merely in the wrong (or right) synagogues.)

Two (similar) questions:

Anyone have an idea how old this "custom" is?
And is there any reason mentioned for this in s'farim (as there are for some other kids' customs, say on Purim), or is it simply as it seems: an annoying, silly practical joke?


texts: Pidyon Haben: Why bedek the child in Jewelry?

texts:
At every Pidyon Haben I've been to (all of them in Jerusalem) I have noticed that the baby is bedecked in Jewelry.

Usually, it's the ladies present who remove their's and place it in the baby until after the ceremony.

What is the point of this and why not also do so for a Brit Mila? I do not see this mentioned in any Halacha Sefer.

Ideas welcome. Sources appreciated.


texts: Prior to placing the meat on the altar in the Temple, was it "kashered"?

texts:
Perhaps, I may be overlooking something trivial, here.

Store-bought meat is salted and soaked to drain the blood, prior to it being packaged and sold to the consumer.

Was something like this done in the Bet Hamikdash? I know that many of the animals were slaughtered next to the altar, and the blood was sprinkled on the sides of the altar. But, then, what happened to the meat itself? Was it soaked and salted in a separate area prior to being placed on the altar? Did the Cohen who offered the sacrifice do this, or was this job given to someone else? Were there mashigichim or people supervising the process?


texts: How the Tablets were written - all at once or letter by letter?

texts:
In my previous question the Torah says explicitly that the Tablets were written by G-d's finger.

Does it mean they were written letter by letter, as one finger can do, or all at once?


texts: Was Og responsible to follow the commandments for B'nei Noach?

texts:
The Midrash relates that Og, later to become King of Bashan, survived the flood in the generation of Noach (Pirkei d'Rabbi Eliezer, 23). Was he responsible for following the seven commandments despite not being a member of Noach's family?

Edit:

As DoubleAA wrote in the comments below, I am asking whether the change to Noachide law applied to Og, or whether he was bound by the previous code.


texts: What happens with the blessings if a mute is called for a Torah aliyah?

texts:
A person called for an aliyah LeTorah makes a blessing before and after the reading.

As I recall, the original custom (mentioned in Talmud Megilla 21b) was to have the Cohen make the staring blessing before the 1st reading, and the person for the last aliyah makes the ending blessing after the last aliyah. Then, the custom changed to having each person make both blessings.

Considering that the mute can't recite the blessings, can we rely on the original custom, which would imply that he doesn't need to make the blessings? Or, should someone else make the blessings for him?

Thanks to @Daniel for confirming that according to some, a person who can't read the words in the Torah along with reader may still receive an aliyah. I.e., reading the words is not an absolute requirement according to some. (See this post.)


texts:
Men must sleep on their side, but, besides for aiding digestion, this tends to mess up long nicely curled payos.

How does one protect them overnight from becoming disheveled by lying on them?

Note that this is more of a problem on shabbos and yom tov, when the possibilities of fixing the peyos are limited. Advice that does not involve melacha (actions that are prohibited on shabbos and yom tov) is therefore preferred.


texts: Is there a discussion about non-Jewish influence on the Sefer Hassidim or the will of Rabbi Yehuda Hachassid?


texts:
Is it permissible to either refer to or address a gentile priest as "Father XXXXXXXXX"?
What alternatives might there be?


texts:
and what are the names' significance?

Thanks

Naomi

  Duplicate of:
  Where are the rules for naming parshiyot explained?


texts: Birchat hamazon: Thanking Gd for feeding all when there is hunger?

texts:
The first bracha of the birchat hamzaon says, in part, "Who nourishes the entire world" ... "He provides food for all flesh" ... "we have never lacked and we will never lack food forever". The second bracha has similar thoughts, "and for the provision of food with which You nourish and maintain us every day, at all times and in every hour".  What meaning do these words have for those of us who have enough food and for those of us who do not have enough food?

This question is logically related to, but different from the question(s) on Ashrei. The discussions of a (the?) key verse in Ashrei are relevant, but that verse is open to various interpretations, including the words not referring to physical food. The words in the birchat hamazon are not open to that type of interpretation and are even more explicit than the peh verse in Ashrei. So, I do not think this and that question are dups and one does not provide an answer to the other, certainly not a complete answer.


texts: I was told Hashem created us with free will; so we can make a choice to do good or evil, right? Well, Hashem knows what we are going to do in 10 minutes. So do we really have free will? Hashem can see the future!


texts:
Does a Jewish woman have a responsibility, according to halacha, to get married?

My question references the halacha.

The other question does not reference halacha, and neither do the answers reference halacha: Is it acceptable under Judaism to never marry?


texts: Are Cigarettes on Yomtov a Davar Hashaveh Lechol Nefesh?

texts: Besides for the health (and possible chometz) problems involved with smoking, is it possible to define smoking, in this day and age, as a davar hashaveh lechol nefesh, a universally imbibed pleasure, which would make it permissible on Yomtov? Is it something that is determined by the locale? By the world?


texts: I know that Noahides have their own siddur and are not bound or obligated to pray, but could one (a Noahide) pray the actual Amhidah for example and omit the words "our" or anything that connects them with actual ties to the Israelites and the Patriarchs of the Jewish people?


texts: Can one buy clothes during the 9 days if they will arrive after the 9 days?

texts:
In the past a person purchased clothing in-person, however nowadays many purchases are made online and are then shipped. I would like to know if any poskim discuss purchasing clothing during the nine days (which a person generally should refrain from) online when the purchaser knows that the clothing will not arrive until after the 9 days.

Perhaps there is a difference between purchasing and physically retaining something even if it is not worn (and thereby having the pleasure of owning it and having it immediately accessible) versus purchasing and not having the actual object.


texts: Is Holiness an achievable goal for an individual?

texts: The Torah, at Lev. 19:2, teaches "You shall be holy for I, Hashem your G-d, am holy."  What is holiness in this context?  Is it an achieveable goal, or must we observe the commandments perfectly?  If the latter, does "perfect" mean 100 percent observance without mistakes, or does it indicate one did not sin intentionally?  Also is "holiness" the same as "righteousness"?  How does the meaning of these two words differ?


texts:
B"H
Hi it's known that every number in existence has some kind of significance in the Torah, what then does the number 500 (represented by the hebrew letter final chawf {some spell it "chof"}, according to one system of gematria) represent in the Torah (besides for what was mentioned)?
Blessings and success


texts:
Is there available online a summary table, or better yet, a decision tree, that presents the conditional logic of the somewhat complicated laws of hesech hada'ath/shinui makom (diverted attention, e.g. by changing one's place), when one is required to make a new blessing over a food item or meal because the original blessing no longer applies?

For example, it should cover the consensus rulings regarding going outdoors vs. to a different room, for a bread meal, mezonos (non-bread grain), other foods, with and without leaving people behind.  Ideally, it would include disputing views of major authorities, as well as other types of hesech hada'ath / hefsek (interruption) that would also require a new blessing.


texts: Is there a directory or list of countries where chalav stam may be used?

texts:
Rav Moshe Feinstein, as I understand, permitted one to consume non-chalav Yisra'el products in U.S. (I assume Canada, as well.) I have heard from a few travelers that in most European countries, milk must be supervised (i.e., one may NOT consume chalav stam.)

I am assuming that there is a prohibition in most countries in the world, and that the list of permissible locations is the minority. Has someone published a (partial) list of places where one may consume chalav stam?


texts: Why Moses named his son Eliezer "after" Avraham's slave?

texts:
"וַיֹּאמֶר אַבְרָם ה"א מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר." (Gen 15,2)
"וְשֵׁם הָאֶחָד אֱלִיעֶזֶר כִּי אֱלֹהקי אָבִי בְּעֶזְרִי וַיַּצִּלֵנִי מֵחֶרֶב פַּרְעֹה." (Ex 18,4)

The Torah says nothing about why Avraham's slave was called Eliezer, but rather ascribes the explanation to Moses' son. (I titled it "after" not really "in respect to" but chronologically after).
Some questions arise:

Why the slave was called (all of sudden) Eliezer?

Moses should have known about Avraham's slave, did he call his son after him?

Those are the only two Eliezers in the Torah (there are some more in the Nakh) - what's the connection? Like Baal Haturim likes to draw parallels.


texts: What is the best haggadah to prepare/use in a Seder with 6-12 year old kids?

texts:
There are a literally a million Hagaddos out there, but i need something that helps me explain Magid to young kids in a way that gives over sipur yetzias mitzayim, not nice vertilach.
The past couple of years, I have used the excellent Hagaddah from Rabbi Perlow from Lakewood, it does exactly this, but I need a change of pace this year.


texts: What should a woman think about during candle lighting?

texts: I often see women closing their eyes and concentrating after lighting Shabbos or Yom Tov candles. I was told that this is an auspicious time to pray. I would like to know if any commentators discuss exactly what a woman should or shouldn't pray for at that time and if there are any text which should be recited.


texts:
In parashat shemot, how come pharoah is sometimes called the "king of Egypt" and sometimes called "Pharaoh"?
The term Melech Mitzrayim appears in the Bible close to fifty times, while the word Pharaoh appears 274 times! In six cases, both names are used together: Pharaoh Melech Mitzrayim (Ex. 6:11; 6:13; 6:29; 14:8, I Kgs. 3:1, and Ezek. 29:2).


texts: Are you responsible for your client's/customer's representations of your contract?

texts:
A business has a Government contract where the Government pays for all lease expenses. This business wants to enter into a contract with a software developer to develop software, but to structure the contract as a lease with a dollar-buyout or similar arrangements where they would own the software in the end. They would thus create the lease as more of a legal fiction than a real lease.

Assuming this is not the type of lease the Government would normally knowingly reimburse, does the software developer have Halachic issues agreeing to such an arrangement? Some possibilities are theft from the government and Lifney Eiver Lo Titein Michshol (not placing a stumbling block or assisting someone else in sinning)?

Please assume for the sake of this question that, for whatever reason, the Government would never hold the software developer liable in any case (so there is no concern of arrest, Chillul Hashem, etc.).


texts: When a miracle occurs to someone he makes a Bracha, HaGomel after Kriyas HaTorah. What does a lady do if a miracle occured to her? Does she say the Bracha or does she not? If she does then when does she say it and how?


texts:
When Tisha B'Av is pushed off from Shabbos to Sunday the "bal habris" may eat a seudah (meal).

A few questions. (I have no other background information to give and I'm asking because simply a lack of knowledge.)

Who is the bal habris in regards to eating? Is it the father of the son only? Or the sandek and mohel as well? May anyone else eat?
Is this true for other fasts, not just Tisha b'Av that are pushed off? (For example this year Tzom Gedelyah will be pushed off from Shabbos to Sunday.)
Is one required to have a seudah at this time or is it simply permitted in such a situation if one would like to have seudah?
Although poskim do say that one may have a seudah, does anyone know if there is a custom perhaps to be stringent and not eat? (Whether it be in the case of Tisha B'Av that was pushed off or by any other fast that this might apply to.)


texts: In Isaiah 10:20-23 why only a remnant will remain?

texts:
In Isaiah 10:20-23 who are referred to as the remnant of Israel and the escaped of the House of Jacob referenced by Hashem?  Are the remnant referenced to as only some of the Jewish people?

Why would Hashem not want all of the Jewish people to return to His Torah and Eretz Yisroel? Had the majority of the Hebrew people done something evil or contrary to Hashem and His Torah?


texts:
There is a practice for a mourner to change his seat in Shul -- there are many different opinions about when and how.

If, during the period of mourning, the mourner suffers another loss, so he changes his seat again, can he change it back to the original location or must he move to a third space?


texts: Holidays Beginning at sundown of the previous day

texts: I know that holidays begin at sundown the day before the date they are on. Do Jewish people begin to celebrate the holiday at sundown or on the date they are on? Take for example, Passover. Are any of the Passover meals eaten at sundown of the day before the holiday starts? I would also like to know about any differences from modern day and in antiquity.


texts:
Note: This question is assuming that the character in question were Jewish, rather than Catholic. It is merely using the situations as examples.

In the musical adaptation of the Victor Hugo classic, Les Miserables, the main character is mired in multiple situations which result in causing him much anguish. For example (spoilers):

    When he hears that a man matching his description has been apprehended for his crimes, he agonises over whether to turn himself in (to not let an innocent man be convicted) or to maintain his cover (so as to aid the workers of his factory, who would lose their jobs were he arrested) (see "Who Am I")
   He later evades arrest (at multiple times) to aid others

What would the halacha be in such situations?


texts: Should one change mouthwash and toothpaste for Pesach?

texts:
If one has a mouthwash bottle and a toothpaste tube that they've been using, do they need to get brand new ones for Pesach?

My concern is with any chametz that might have gotten onto the tube or into the bottle.


texts: Very often microwaves have food splattered all over them. If the oven were to need to be Kashered would the spots that had food on them need Libun since they absorbed food directly (without a liquid medium)?


texts: Are there any sources (prior to 5780) that discuss the value or lack thereof of isolated individuals praying at the same time?


texts: I understand there's the type that actually makes a person Tamei, because the person did bad things (e.g. spoke Lashon Hara). But assuming tzaraas stems from a spiritual affliction, what purpose does a Tzaraas that's tahor (e.g. doesn't have all the simanim) have?


texts: The halacha we have today is mostly sourced in Talmud Bavli(the Babylonian Talmud),Medrash and Zohar.  I would like to know what Halachot which we have today which are sourced strictly in the Yerushalmi (the Jerusalem Talmud) and where they can be found in the Yerushalmi. Any Halacha would be appreciated.


texts: Can someone provide me with some details and background about Rabbi David I. Sheinkop? He's involved in kashrus hashgacha and after reading his short sefer on gelatin, he appears to me to be very knowledgeable as well as a person who bases his decisions on traditional Halachic sources. Is he accepted by the main stream of Orthodox Jews as someone who can be relied on?


texts:
Does anyone know if there are any Mishnayos sets which have both the Rash Mishantz and the late commentaries? Basically a normal mishnayos set combined with the mishnayos printed in the gemara sets?
Thanks so much in advance.


texts: Is a baby born on Shabbos Muktza as Nolad?

texts:
Is a baby born on Shabbos Muktza as Nolad until the end of Shabbos?
I mean, he is quite literally Nolad - born on Shabbos. I understand that anything that the baby needs would would obviously be Mutar - the baby would be treated as a Choleh Sheyesh Bo Sakana. I'm asking about handling the baby when it doesn't benefit the baby in any way, for example if you want to change the baby into cuter clothing or something like that.
(Note that I am aware the Minhag is not to treat the baby as Muktza. I am primarily asking why the baby is not Muktza.)
Any sources you could provide would be greatly appreciated.


texts: Must there be a break between mincha and Ma'ariv?

texts:
I've been to various minyanim in my neighborhood. I gather that a minyan is allowed to daven Ma'ariv once shki'ah has occurred.

What I have seen is that both minyanim began Mincha before shki'ah and ended after shki'ah. One minyan, consistently begins Ma'ariv immediately, while in the other, the rav gives a 5-10 minute shiur, and he almost always announces, "it's not yet time to daven Ma'ariv."

I'm not sure what he means by "not yet time", as they daven Ma'ariv between Shki'ah and tzet, which is about an hour span. But, I'm curious if there is technically any halachic requirement to wait between Mincha and Ma'ariv at all, assuming that it is the permissible time to daven Ma'ariv.


texts:
Why do Jewish books often say "ספר" on the spine, cover, or cover page?

The word is synonymous with "book" in modern Hebrew, and some closely related concept like "document" or "scroll" in Tana"ch. I find it strange for book titles (or at least the covers that contain them) to have it in them due to redundancy. The numbered hypotheses below are ways I have speculated to mitigate the strangeness, but there are reasons listed explaining my scepticism about each one.

Not included is the absurd possibility that "ספר" is intended as a helpful descriptor for a person holding the object in their hand to identify it by.

1. The null hypothesis
There is no good reason behind inclusion or exclusion of the word and this decision is simply subject to the writer's or printer's whim. The only way to disconfirm or disprove this argument would be to gather a large volume of indicative evidence, to which I might have access but not the tools to analyze.

2. Association with sanctity
The author is going for the connotation of sanctity through association with the "classical" meaning of the word. It is used in several places to refer exclusively to biblical books - e.g. in this mishna. Perhaps that exclusivity has broader application than "Scripture" and people are implying that their works belong in that expanded category, but I haven't seen anyone address this obviously in an introduction.

3. Emphasize length/genre
Like "book", the word could name a self-contained, long, factual unit of printing. As such, people might wish to specify that right on the cover as opposed to being one of. . .

commentary; {counterexample}
responsa; {counterexample 1, counterexample 2}
compilation; {counterexample 1 ironic counterexample 2}
pamphlet; {?}

4. Differentiate from generic phrase
Less extreme than the absurd possibility mentioned above, if a book has a generic title like this one, it could be useful to differentiate it from the concept the title names, especially when referred to without context. This does not pragmatically apply to most instances.

In some cases the appendage of the word "ספר" varies by printing of a given work, but in others it seems fossilized such that it appears in each printing I encounter. This phenomenon is less explicable in my opinion than the occurrence of the word in general (not specifically Torah-related) contexts, which tend to have obvious reasons for being there, such as fitting naturally into a title which would otherwise be just a topic, as @Yishai mentioned in a comment.

An acceptable answer will make a convincing argument based on a lot of observations and patterns induced from them. An "Accept"able answer will invoke express wisdom of printers or publishers (or the people who study them) of many books.

Some relevant examples in response to comments:

Igros Moshe: first edition (I believe) from 1959, includes "ספר"
Sh'nei Luchos Hab'ris: commonly abbreviated, includes "ספר"
Halachos K'tanos: both


texts:
The Gemara (Bab. Shab. 23b) relates a story about one R' Avin Nagara ("The Carpenter").

Was he a Rabbi? Or was this merely an honorary title given to him because of his great children (as related in the story)?

Was he a carpenter? Or was that his surname? If he was a carpenter, why was he so well known (so Rav Huna can just mention his name without directly associating him with his famous children)?

What else is known about him?


texts: The original Matan Torah — meaning, when we celebrate Shavuos — is the time when we mistakenly thereafter served the Golden Calf. Why would we celebrate that day? It is equivalent to celebrating after marrying one's spouse on a different day — the day the couple broke their first engagement.


texts:
I have heard the idea that the concept of tsnius, or modesty, for women is equivalent to the command of Torah study for men. Once, I overheard this in a conversation between two men, one of whom I recall mentioning a source.

What is the source for this idea? How is it understood?


texts: Is heckling considered shaming the performer?

texts: Is booing, expressing disapproval or dislike of the performance, and similar gestures, considered shaming someone in public, or does it “come with the territory”?


texts:
What was the age of King David when he married Bath Sheva?
Is it possible to know it from the Bible or from Chazal?
I tried to find information about it, but unfortunately, I couldn't find it.


texts: During mincha on Shabas, many people say psalms 111 and 112. I've seen them posted on the walls of some synagogues, in fact; one such copy that I've seen has the word "hal'lu[k]ah" appended to the end of 112. I've also heard people say the psalms with that word appended to the end of 112. Does anyone know of a source for adding this word, or a reason for doing so?


texts:
"מנהיגי שלש ארצות יצ"ו"
In his introduction, Kli Yakar mentions leaders of three lands who "dwell first in the Kingdom of Heaven". Is he mentioning three actual people who helped him print his sefer? Or something else?


texts:
Tehilim

Psalms of David. They all seem to be his joy or his sadness,crying out to Hashem

But to make it clear.
Are these psalms for us as well, when we sing them do we also pray them?

Or are we talking about the greatness of David and his faith?

Maybe both, some psalms are for us and others For David?

What can we learn from them if we can't use them in prayer?


texts:
The Gemara in Nedarim (50a) lists six sources of wealth from which Rabbi Akiva became exceedingly wealthy, including half of Ben Kalba Savua's money (Kesuvos, 63a). Rashi on Bechoros (58a) maintains that Rabbi Yehoshua ben Karcha was Rabbi Akiva's son (though Rabbeinu Tam and the Ran disagree). The Gemara in Shabbos (152a) relates that Rabbi Yehoshua ben Karcha was walking without shoes (and one can infer from the context that he had no shoes). The Gemara in Shabbos (129a) states that a person should even sell beams from his house to purchase shoes to wear: אמר רב יהודה אמר רב לעולם ימכור אדם קורות ביתו ויקח מנעלים לרגליו . It would seem that Rabbi Yehoshua ben Karcha was quite poor.

If Rabbi Yehoshua ben Karcha was Rabbi Akiva's son, what happened to Rabbi Akiva's wealth?

Could it be that the Roman authorities confiscated Rabbi Akiva's estate when they executed him (B'rachos, 61b), leaving his son with no wealth?
The estate of Nakdimon ben Gurion, who was one of the wealthiest men of Jerusalem (Gittin, 56a; Ta'anis 19b), fell to ruin and his daughter became impoverished (Kesuvos, 66b), either because he sometimes gave charity with extravagant flair for his own honor or that his great wealth obligated him to give even more charity than he did (ibid, 67a). Rabbi Akiva's humility and his tremendous efforts for charity seem to discount the possibility that he lost his fortune for any such reason. However:
There is a concept that a person should not give a massive, unsustainable portion of one's wealth to charity and thereby bankrupt oneself. Did Rabbi Akiva do this? Could the needs of the time have been so imperative that this guideline was suspended?
Might Rabbi Yehoshua ben Karcha merely have refused to accept any money from Rabbi Akiva?

Sources would be appreciated.

Edit: It's likely that no sources explicitly address this question. Unsourced suggestions are fine as answers, too, but please justify them if possible. For example, if you suggest that R' Akiva's money was confiscated by the Romans, you might support this with a Jewish or historical source that the Romans of that era would sometimes/typically confiscate the estates of people they would execute.


texts: Are there still communities that eat roasted meat Seder night?

texts:
Okay, so we no longer eat a whole roasted lamb Seder night(s). The mishna says in some places the custom is to specifically eat roasted meat, and in others the custom is not to. That's basically what the Shulchan Aruch says as well, and then the Mishna Brurah and others say the standard Ashkenazic practice is not to eat dry-roasted meat.

Are there any communities (Sephardi, Edot Mizrah, Italian, ???) that still have the custom to yes eat dry-roasted meat?


texts: Is there maris ayin in ordering a drink from a non-kosher restaurant?

texts:
Is there a problem with maris ayin to enter a non-kosher restaurant and order just a drink?

Let's say that in the first case the restaurant in question is  a fast-food place and the second case is a "sit-down" place. The differences between these two cases would be:

In a fast-food restaurant, the cups are disposable and are not reused, whereas in a sit-down restaurant the cups are non-disposable and are reused after being washed.
In a fast-food restaurant, you don't have to sit at a table; you could order your drink and promptly walk out afterwards, whereas in a sit-down restaurant you would have to get a table, order through a waiter, etc.

Would any of these points make a difference in the din?

Note: I've asked this question to dinonline also, for real Rabbinic advice, as this site is not intended for genuine psak halacha. When the question is, b'ezras Hashem, answered, I will post a link here.


texts: Online Mussar and Gemara Shiurim in Yiddish?

texts: I have noticed that most resources for learning Yiddish are of a decidedly secular/conversational nature. Personally, I would rather immerse myself in the language by listening to a shiur (preferably on gemara or mussar) that's given in it. Unfortunately, such a thing does not exist where I live, and I was wondering if anybody knows of any Yiddish-language shiurim on such subjects that can be downloaded? I have stumbled across a few, but they were recorded in the middle of the 20th century and are of very poor audio quality.


texts: Is one allowed to learn Torah/ make Brachos in front of a dog?

texts:
I know one is allowed to own a dog, and mistama the dog moves around the house wherever it wants, plops down wherever etc.

Was wondering if one is allowed to learn Torah/ daven/ make brachos in the presence of a dog?


texts: Assuming the vegetables used to make a salad were washed prior, does eating such a salad require the washing of hands without a Bracha?


texts:
I have read the great answers to Purpose of announcing Molad and understood that the halakhic reason to know the molad is to know what the Sanhedrin would know when they declared a new month.

But what meaning am I to get out of this? What can I think about or do to make this ritual and/or turning-point meaningful?

For instance, does anyone have a practice that they do or thought they consider at the molad or at its announcement?

To clarify, I am asking for either rituals or thoughts to do/concetrate on at the molad itself, or rituals or thoughts for the announcement of the molad during Birkat haChodesh at the synagogue.


texts: How many pesukim appear multiple times in Tanach? I'm referring to pesukim which are exactly the same in multiple (at least two) places; for example, הודו לה׳ כי טוב כי לעולם חסדו. The cantillation (trop) need not be the same.


texts: Contradiction in Rashi regarding why the Jews did not take the spoils at Purim

texts:
On Esther 8:11, Rashi explains that

  וְהֵם בַּבִּזָּה לֹא שָׁלְחוּ אֶת יָדָם, שֶׁהֶרְאוּ לַכֹּל שֶׁלֹּא נַעֲשָׂה לְשֵׁם מָמוֹן

  They "did not send forth their hand in the spoils," to show everyone that they did not do it for the sake of money.

Yet on Esther 9:10, Rashi gives a different reasoning:

  שֶׁלֹּא יִתֵּן הַמֶּלֶךְ עַיִן צָרָה בַּמָּמוֹן

  So that the king not put a stingy eye against their money.

The first reasoning seems to be to make a Kiddush Hashem, that they're fighting solely for the sake of self-defense and would not take the spoils which were rightfully theirs. Yet the second reasoning seems to be much more materialistic: had they taken the money, the king probably would have seized it anyway.

How does one reconcile these two statements of Rashi? Further, why does Rashi give each explanation where he does, rather than mentioning both in the same place?


texts: How is a reference to Egypt comforting when the concern is that the enemy is many?

texts:
In the beginning of Ekev, Moshe describes wonderful things that will befall the Jews when they adhere to God's will. It says among them (7:16–19) that "you shall consume all the peoples…. Will you say to yourself, 'These nations are more numerous than I; how will I be able to drive them out'? You shall not fear them. You shall surely remember what the Lord, your God, did to Pharaoh and to all of Egypt: The great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm with which the Lord, your God, brought you out. So will the Lord, Your God, do to all the peoples you fear." (Judaica Press translation.)

My kid asked: It seems Moshe picked the wrong question-answer combination. If the Jews' concern is that the nations would be more numerous, how is a reference to Egypt mollifying? The Jews were seemingly more numerous than the Egyptians (see "more numerous… than we are" in Sh'mos 1:7–9).

(I very tentatively propose that the analogue here is that the many Jews who left Egypt are being compared to the many gentiles who will leave Canaan or be killed. Alternatively, that the Egyptians' oppression (after Sh'mos 1:9) killed out enough Jews that the Jews did not outnumber them. But if either of those is the explanation, I'd love to see some source that says so.)


texts: Is fruit sold in bulk at the store kosher?

texts:
At some supermarkets / stores, there is a "bulk fruit" section. I'm not talking about selecting fresh fruit off of the shelf or "fruit island" as is seen in some stores, like where they keep the apples etc..
I'm talking about where they keep bulk fruit in big plastic containers, and you use some kind of big spoon to  pick  them out and put into your plastic bag.. Here's a picture of what I'm talking about (except the kind I'm talking about have actual dried fruit instead of candy):

SO it's pretty reasonable to assume that the same containers which now have kosher fruit in them at one time contained dairy-coated snacks or or non-kosher items. So is the fruit taken from there still kosher, since it's safe to assume they reasonably cleaned the containers, or no?
Just BTW, one time someone gave me a bag of figs from one of those containers and I actually found a chocolate (probably most-definitely non kosher, milk chocolate) covered nut mixed in with the rest of them. IDK if this was a 1/10000 case and in general it's safe to assume that they are always cleaned, or no (?)


texts: Does someoene have to give ma'aser from scholarship grants or unemployment insurance?

texts:
I'm asking this question for my son.

Scholarships are considered taxable income in some states, though this money usually gets sent directly to the school, so the recipient usually never accesses it.

Unemployment insurance money goes directly to the receiver and is considered taxable income by the IRS.

Since both items are considered income, but in different ways, is a person required to give ma'aser?


texts: Is a dud shemesh allowed to be used on Shabbat?

texts:
Can a solar-powered water heater (a dud shemesh [דוד שמש] in Hebrew) be used on Shabbat? These are quite common in Israel as a way of heating water without electricity on a sunny day.

Essentially, the water is in a glass tank and gets heated by the sun's rays. When you turn on the faucet, hot water leaves the tank and cold water enters.

I see two possible problems here:

Is the water being heated directly from the sun (חמה), which is permitted, or from an implement warmed by the sun (תולדת חמה), which is forbidden?
When new cold water enters the tank, does it get cooked by the hot water already in the tank?

What do the different poskim say about this?


texts: Boundaries of lifnei iver for violation of Halakha

texts:
Shalom.

The following question here was triggered by a question on Pro Webmasters for shutting down a website on Sabbath. Before asking, I would like to clarify some things beforehand: I am neither a Jew (neither ancestry nor religion) nor a Christian. I am also often very direct and focused more on a technical aspect when asking or answering, so I hope to not raise feathers.

There are several passages in the thread which are raising my eyebrows:

Jeffiekins:

  if it's a website that is particularly likely to attract Jews, the author would be contributing to the violation of the Sabbath by the non-observant (similar to the idea of "attractive nuisance" in U.S. law), which is not permitted.

Later again by Jeffiekins:

  According to Jewish Law, it is not permitted to make it easier for another Jew to do something they're not supposed to do, regardless of whether (s)he accepts that the restriction applies to him/her. (Bold formatting by me).

Daniel:

  As a religious Jew, though, it becomes relevant to me when I become involved personally. Halakha dictates that I cannot enable a Jew to violate halakha because it is "placing a stumbling-block. "

After reading the relevant passages of "Lifnei iver", my understanding so far is:
You cannot be impartial or have a "Not my business" attitude according to halakha: If a Jew is in danger to involuntarily (!) commit a sin, it is a duty to try to prevent the sin. This can be active (shout a warning, block the way) or passive (inform e.g. gentiles about aspects of halakha so that they do not involuntarily facilitate sin). It also includes passive resistance: Do not support business which facilitates sin or give people opportunities to sin. So far nothing unusual.

The website thing is only a specific example which may be a violation or not, so for the sake of the argument we assume now we are talking about a real violation of Halakha.

The situation is as follows: In most cases a Jew is a customer and a gentile is the provider, admin and designer of the website. Other Jews have no influence on this decision and they also have no way to directly influence the website by visiting it.
Setting up a website running on Sabbath is also very likely a voluntary act, especially if the customer is of Jewish ancestry and non-religious. "Attractive nuisance" refers to children which have a limited self-awareness, so it is not a proper comparison.

I really do not see how "Lifnei iver" could be applied in this case.

Essentially it is about a situation where a non-religious person of Jewish ancestry violates halakha on purpose and other Jews cannot influence his actions directly.

What are the boundaries of "Lifnei iver" in this case ?


texts: Is one allowed to bid on a house if he knows another Jew has already made an offer?

texts:
This question is related to the halachic concept of ani hamehapech b'charara, or tortious interference, which I happened to just come across in studying Mishnah Peah.

If one has been looking at a house and is ready to make an offer, and the agent tells him that someone else (who happens to also be Jewish) has already put in a bid that is likely to be accepted unless a better offer is made, is one halachically allowed to put in a competing bid?

I found this http://www.torah.org/advanced/business-halacha/5757/vol2no35.html which has a lot of information about the halacha of ani hamehapech b'charara. In regard to answer D, the second bidder would theoretically not be able to find a similar property for sale, at least in that community. In terms of answer E, the house is still publicly listed as for sale, but it's not as if the seller approached the second potential buyer, except for the seller's agent encouraging the offer once he expressed interest in making a bid.


texts: scientific transliteration - spelling - pesah vs pesach? (who spells it pessah?)

texts:
we're all familiar with the spelling pesach. But I recently saw the word Pessah, I guess a name.

I know there's the scientific transliteration that replaces chet with 'h' rather than 'ch'.

But in the scientific transliteration i'd have thought pesach would be more like pesah.

Almost everybody I know spells it Pesach.

Who spells it pessah? and who spells it pesah?

Is one of them(pessah? pesah?) a common sephardi spelling ('cos sephardi pronunciation pronounces the chet less of a ch)

is one of them the scientific transliteration? or close to the scientific transliteration?


texts: How do I, a woman, go about finding a personal Rav (in Israel)? I see that you have addressed the question for men but not for women. We don't have the same opportunities for meeting Rabbanim as do men. We are told: ask a Rav who knows you well. But I don't know how to find someone who I'll get to know well and they'll get to know me well.


texts: How to understand Chullin 127a: "All found on land is found also in the sea?"

texts:
(saw a similar question suggested)
How are we to understand the gemara from Chullin 127a which states:

"כל שיש ביבשה יש בים"
all that exists on land there is an equivalent animal in the sea

Does this mean that a gorilla equivalent lives in the sea? An elephant equivalent?
How can we understand this gemara- what attributes are needed to be considered "equivalent?"


texts: Yeshiva University RIETS Semicha Yorei and Yadin

texts:
1) Who is eligible to join this program? If I learnt my whole "Bachur Years" in ordinary schools and Yeshivot will I be accepted? (I have a diploma and a BTL).

2) What is a classic Seder HaYom for students at Yeshiva University's Semicha Program?  What is learned during this cycle? What times of the day/year?

3) Are students taught the information well enough to go ahead and be tested by the Chief Rabbinate of Israel?

Basically looking for a clear summary of what goes on there, as I know that many fellows on here studied there.


texts:
The classic example of a roded is a murder chasing you with a knife but sometime politicians can threaten life with bad policy.

E.g. Governor of Michigan Wants to use Flint River

Eg politician wants to defund hospital

E.g head of FDA accepts bribe to allow dangerous drug. (this happened in China and he was hanged)

E.g. Politician doesn't have any specific dangerous policies, but everyone knows he is an anti-Semite.

Do non classic rodef situations count?


texts: Why did R. Moses Isserles state the same law twice in a row?

texts:
In Shulchan Aruch O.C. 624:5, R. Moses Isserles states:

והמדקדקים מתחילים מיד במוצאי י"כ בעשיית הסוכה כדי לצאת ממצוה אל מצוה
And the careful ones begin making the succah immediately at the termination of Yom Kippur, so as to go from one mitzvah to another mitzvah.

In O.C. 625:1 (the very next se'if) he writes:

ומצוה לתקן הסוכה מיד לאחר יום כפור דמצוה הבאה לידו אל יחמיצנה
And it is a mitzvah to fix the succah immediately after Yom Kippur, because a mitzvah that comes to his hand he should not let go stale.

This seems to simply be a restatement of what was just said earlier, albeit worded differently. Why does R. Isserles need to repeat the same law twice in a row?
I am aware that R. Israel Meir Kagan addressed this in his commentary thereto (Mishnah Berurah 625:2):

אף דכבר כתבו לעיל בסוף סימן תרכ"ד התם בלילה התחלה בעלמא ולמחרת מתקן כולה אם אפשר גם שם איירי לענין מדקדק במעשיו יתחיל דבר מה בסוכה מיד בלילה ומי שאין מדקדק עכ"פ ביום המחרת אחר יציאה מביהכ"נ יתחיל ויגמור כולה אם אפשר ואפילו הוא ע"ש עד חצות ואחר זה י"ל דאסור
Even though they already wrote this above, at the end of Siman 624, there [it was referring to] a mere beginning [of building the succah] at night, and fixing it entirely the next day if possible. Also, there it was dealing with one who is careful in his actions – he should start some amount of [building] the succah immediately at night. And one who is not careful should at least start and complete it entirely the next day after leaving the synagogue if possible. And even if it is Friday [he should build it] until noon, but after this some say that it is forbidden.

He seems to be suggesting two possible reasons for the repetition:

The first statement was talking about starting that very night, while the second statement was talking about completing it the next day.
The first statement was talking about an extra pious person beginning immediately that night, while the second statement was talking about a regular person building it the next day.

Neither of these suggestions seem to really fit, though. In both statements R. Isserles gives the time frame of immediately after Yom Kippur. It doesn't seem like that would refer to the next day. Additionally, if there were two different points, that still wouldn't explain the need for two separate statements. He could have simply written one statement encompassing both points, e.g. "one should start that night and complete it the next day" or "a pious person should build it that night and a regular person should at least build it the next day". Moreover, in R. Isserles's commentary to the Tur (Darchei Moshe) from which his rulings in Shulchan Aruch are distilled, he mentions this law at the end of Siman 624 and then in the beginning of Siman 625 he says to refer back to the end of Siman 624 to see that it's a mitzvah to start building the succah right away – implying that the two statements are conveying the same idea.
So how can we explain R. Isserles's repetition?


texts: Does the chametz sales contract need to be enforceable under secular law?

texts:
We go to great lengths to ensure that our pre-Pesach chametz sale is effective according to halacha. Thus, we effect the sale via various means of acquisition: kinyan kesef, kinyan sudar, kinyan agav karka, kinyan chatzer, and hefker bes din. We also write a sales contract, which is halachically effective, Rabbi Chaim Jachter explains, not as kinyan sh'tar, but as a part of the kinyan kesef or as a situmta.

Do we try to ensure that that contract be enforceable according to local (non-Jewish) law, e.g. in secular courts, or is that not important?

I suspect we may, since we're using it as situmta (the way people transact business), and people transact business with enforceable contracts. On the other hand, maybe the form of the transaction (viz, with a contract) is what makes it a situmta and not the details (e.g., enforceability of the contract). (I honestly don't know much about how situmta works.)

One possible relevance of this question is the sales contract in France. In the United States, as far as I know, the contract is written in Hebrew. (The gentile, in most cases at least, cannot read it himself, but it's explained to him and of course he can hire a professional translator if he so desires.) However, I'm told that no contract is enforceable in France unless it's in French.


texts: Does Yom Kippur atone for the transgression of (not) honoring parents?

texts:
Following my previous question division-between-interpersonal-and-god-related-mitzvot (please read the background):
Does Yom Kippur alone atone for the transgression of (not) honoring one's parents as if it was God-related Mitzvah and no parents' forgiveness would be required?


texts:
Let's say you bought or built your own shlock (rain cover) for your sukkah.

What halachic concerns are there about operating it on Shabbos/Yom Tov?
Might there be problems of boneh (building)? If the water is set up to fall on grass, could that be an issue of zoreyah (planting [here, watering plants])?


texts: Are Synagogues "holy ground," offering protection from evil creatures?

texts:
I'm not a Jew, but I'm writing a fantasy novel set in medieval Europe, and one of my characters is a Jew. I've got a group of people with diverse backgrounds who've come together to fight a great evil. Being a fantasy novel, this great evil includes mythological monsters like vampires.

At one point, the characters are split up and need to find places of safety. In mythology, churches often resistant to evil because they're places of worship under divine protection and are holy ground. So thinking about my plot, I though well, this character could find refuge at a Synagogue because a Synagogue is a place of worship, and thus holy ground.

Then I thought, wait is that right? Is it basically the same thing as a church? Would a Jewish reader laugh at that and think "This is ridiculous! That's not how Synagogues work!"1

In particular: is there a concept in Judaism of a Synagogue offering protection from supernatural evil creatures, or is this idea completely foreign to Judaism?

1. Of course, they might laugh at the quality of the writing and the plot, but that's a separate issue.

edit: the crux of the question, is whether the idea that a Jewish person could find refuge from supernatural evil in a synagogue simply because it is a synagogue be explicitly against Jewish teachings.


texts:
Which communities do not allow women to drive cars?

I know the Belzer hassidim do not allow this, but I do not know about any other communities.


texts: Responsibility for Incoming Call / Text Message Charges in Halacha

texts:
In many places (or at least in the USA), users are charged for incoming calls and text messages.

If someone explicitly tells someone else to stop calling or texting their number, does that person then become responsible for such charges? Or can he/she claim that the phone company is the one charging, and it's not their "headache"?


texts: Looking for a web site that displays list of specific dates that Jewish holidays occurred

texts:
I am looking for a web site that can shows some statistics such as the last time that the 1st day of Chanukah was on Friday, or even a list of when such occurrences were in the past several centuries, or when it will next occur. I could scroll through a sequence of annual calendars, or look at a kevi'ot table, but this would be a somewhat tedious process.

Is there a web site that can provide a quick calculation?


texts: Is there a halachic problem with renting a hall that belongs to a church for a bar mitzvah?


texts: Which (individual) sages of Talmud were said to be traced back to King David? IIRC, R. Hillel was one (?). Are there others? Sources are welcome.


texts: “Terach, father of Avraham and of Nachor”—what about Haran?

texts:
As quoted in the Hagadah, Yehoshua 24:2 reminds the Jewish people that, “Your ancestors lived across the river: Terach, father of Avraham and of Nachor; and they served strange gods.” God then reminds the people how Esav’s descendants had been living comfortably on Mount Seir for centuries while “Ya‘akov and his sons went down to Mitzrayim.”

But why is Haran not mentioned? Haran’s descendants through Lot, Ammon and Moav, should have been equally on the people’s minds—certainly much more so than than Nachor’s in distant Aram.

[Or I might be misunderstanding the purpose of the mention of Nachor and Esav here—but no matter what the reason, why is Haran not mentioned?]


texts:
According my understanding of the Shaar Yichud of Chovot Halevavot, an Eternal being must be infinite and everywhere since whatever is finite is necessarily bounded and whatever is bounded is preceded by the framework which set its boundaries, hence it cannot be Eternal, because eternal by definition means nothing preceding it. (see. ch.7 with commentaries)

If it is so that God must be everywhere, then how are we to understand the absolute unity of God?

We cannot say "part" of Him is here and "part" of Him is there since that contradicts the Unity of God.

Neither can we say that He is entirely here and entirely there since that would mean 1+1=1


texts: Recently a friend told me that it is not proper to eat out in restaurants when one is an Aveil. I have been searching for a source that prohibits this. Does anyone know of a source prohibiting eating in a restaurant when one is an Aveil?


texts: How do I light the other candles with the shamash if I use wick and oil rather than candles?

texts: I'd like to change over from candles to wick and oil for lighting my Chanukah candles, but I can't figure out how you light the other candles from a wick and oil shamash. Todah.


texts: To sing or not to sing - Piyutim on Shabbath

texts:
Some Piyutim recited on Shabbath are widely (in the Ashkenazi world) sung by the congregation (usually in unison, but in some rare instances in the Ashkenazi world they are sung responsively). Among them, and I don't mean to leave any out, are Lecha Dodi on Friday night, Kel Adon in Birchoth Keriath Shema', and Ein KeLokeinu.

However, some, primarily (in my perception) Yeshivish congregations (and Yeshivoth) don't sing them, but rather recite them quietly. Sometimes the Ḥazzan will sing it and the congregation will recite it quietly after (or sometimes before) him.

Why the discrepancy?


texts: Let's say there is an organization that has a Pushkah (charity box) that I regularly insert money into for Tzedakah purposes, then this same organization has a Chinese auction and I want to get a chance at a particularly pricey prize. Can I use the money in the Pushkah for the Chinese auction? Same organization, new motivation. (Of course CYLOR.)


texts: From the perspective of Judiasm is there any significance to owning a home instead of renting? Would there be any Halachic or Hashkafik reasons that would make one of the above preferable?


texts:
I have been trying to learn R' Ganzfried's Sefer Keset haSofer, however, I have been unable to find a printed copy and the HebrewBooks.org copy I've found is nearly illegible.

Is there an online copy of this particular sefer which is easily legible, perhaps an e-text version or newer scan?


texts: Back to orthodoxy, can't stop violating a commandment for the sake of someone's life

texts:
There was this mathematician Kurt Goedel who died of starvation because he ate nothing but food prepared by his wife who was hospitalised for a long period. This is a fact. There are people who die for such reasons.

So now we have this jew who was supposed to be an atheist and happy about it, who moved to a building where an utterly alone sickly old blind man lived next door. The good hearted jew engaged happily in helping out the old man and they eventually buddied up. Every saturday afternoon the jew would come to the old man's flat, bring some food, put the kettle on, put the telly on and they would watch the afternoon film together. At last after years the old blind man had someone to tell him what's going on on the telly. These saturday afternoons became the old man's delight! One day the jew even agreed to accompany the old man every sunday morning to the temple of idolworshipping and sit by the side of the old man watching the priests and the congregation drooling over their idols. At last after years the old blind man had someone to take him by the hand through the streets. These sunday mornings became the old man's delight! Then suddenly one day the was-supposed-to-be-a-happy-atheist-forever jew felt a click in his head and he found his whole life out of place and decided to put things back in order. There will be no more visits to the temple of idolworshipping. Sorry, old man. And as for saturday afternoons... could we make it sunday afternoon instead? This is what the jew told the old man one day, though he knew the old man would take it very badly. The next day the old man jumped out from his window and expired on the pavement. Now, the old man was doing as fine as he could before the jew came along. It was the good hearted atheist jew who offered support and company.

The question is did the jew commit oblique murder? Should have the jew kept violating a whole range of commandments in order to save the old man from the inevitable suicide? Is this a case of pikuach nefesh?

In short: there was a time when this jew wasn't observant and actively created around him a ring of dependence, people who depend on him. This ring he can't keep if he's to become fully observant neither he can destroy it without destroying a life, really, physical death involved.

This is not hypothetical, it happens all the time, either with old people or with other circumstances.

By the way, old people really sometimes jump out of windows for such petty things as their cats gone missing. And there's no free will involved or need for psychiatrists. This is just how 90 year old brains sometimes work.


texts: The Split Between Sefardim and Ashkenazim

texts: How did this split happen historically and halachically before Shulchan Aruch, and why is not like having two Torahs? Where is the source for the split?


texts:
Parshat Chukat describes the purifying ritual of the red heifer and records that one is impure for 7 days, but the process requires that one sprinkle on the third and seventh day. Aside from one midrash* which references "שלשה ימים לבכי ושבעה להספד" I can't find any explanation as to why there would need to be any sprinkling on the third day. What does the third day accomplish and why would it be necessary -- other seven day impurities aside from tumat met have their purification at the close of the impurity time. Why add in an interim step?
The "three day" period seems to have a halachic consequence in terms of working (as per Moed Katan, 21b) but I'm wondering if there is a stronger explanation for the third day's sprinkling.
*the midrash also connects it to the "third month" during which we received the Torah but doesn't explore that idea.


texts: Why does the Torah switch around the order of annulling vows in the summary?

texts:
In the beginning of Parshas Matos, the Torah first describes the process of a father annulling the oaths of his daughter (30:4-6), and then afterwards the the law of a husband doing so for his wife's vows (30:7-9). The final verse of the section sums up the above laws:

  אֵלֶּה הַחֻקִּים אֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה בֵּין אִישׁ לְאִשְׁתּוֹ בֵּין אָב לְבִתּוֹ בִּנְעֻרֶיהָ בֵּית אָבִיהָ

  These are the statutes which the Lord commanded Moses concerning a man and his wife, a father and his daughter, in her youth, while in her father's house.

Why does the verse switch the order around?


texts: What is the source for attempting to avoid daily challenges?

texts:
What is the source for the oft-repeated idea of trying to avoid daily challenges/nisyonos?

As one example, in daily prayers, we say "...וְאַל תְּבִיאֵנוּ...וְלֹא לִידֵי נִסָּיוֹן" - "Do not bring us close to... a challenge..." From Torah sources it would seem that facing challenges is an opportunity to accomplish one's purpose as was done by Avraham, Yosef, etc. and it would seem that avoiding daily challenges would deprive one of accomplishing his/her purpose.


texts: Is it permissible for a Gentile to utter Hashem's Name?

texts:
I have seen a lot of mention about "Hashem's Name" on this website.

I would like to know:

Is it permissible for a Jew to tell a Gentile what Hashem's Name really is--what I am asking is, say, a Gentile asks a Jew what Hashem's Name is, would it be permissible for the Jew to say it then or would it be uttering it in vain, and hence a sin?
Is it permissible for a Gentile to utter it.

I would appreciate answers to this question from known Rabbinic traditions and rulings, if possible.


texts: Does the Noahide Law allow prostitution to the Gentiles?

texts:
I am an Italian noahide.

Unless I am mistaken, in terms of sexual conduct the prohibitions established by the Noahide Law are the following (see Rambam’s Mishneh Torah-Melachim uMilchamot 9:5):

  Adultery

  Incest

  Homosexual intercourse between males

  Zooerasty

I have not found in any halachic source a statement according to which the Noahide Law prohibits the Gentiles from practicing prostitution (in the technical sense of a paid sexual intercourse), obviously if the prostitution conduct does not integrate one of the four prohibited activities indicated above.

Is it therefore correct to say that prostitution, per se, is lawful for the Gentiles on the halachic level?

With this question I do not intend to assume an apologetic position towards prostitution, but only to frame the case on the level of the Noahide Law.

Of course I consider the hypothesis in which prostitution is not prohibited by the law of the national state, in which case I believe that such conduct is also prohibited by the Noahide Law , which includes, in its seventh precept, the command to establish laws and courts of justice.


texts: Why did Yiftach have to fulfill his oath?

texts:
Yiftach swore that the first thing to come out of his house upon his arrival would become a sacrifice. Unfortunately, that was his daughter. Why he didn't get it annulled and why he went through with it (according to some) is discussed here.

Now, why did Yiftach need to get annulled in the first place?

We hold Ein Bereirah in respect to halachos d'Oraisa (Beitzah 38a). Since Shevuos are d'Oraisa, and his daughter's exit from his house is retroactively defining his shevuah, it should make his first shevuah invalid.
Even if we held Yeish Bereirah, the Mishnah in Shevuos (29a) classified a shevuah to do something assur as a shevuas shav. These types of oaths are not binding (as evidenced by one vain oath being that of doing something impossible). So why would he have had to fulfill his shevuah?


texts:
In the hagadah we seem to indicate that Lavan was a worse enemy of the Jewish people because Pharaoh only decreed against the males while Lavan sought to uproot all. Based on this logic it would seem that Haman too is worse than Pharaoh for he also sought to uproot all (and perhaps worse than Lavan for he sought to kill many more people). However in practice the only one who actually killed any Jews at all (as far as I know) was Pharaoh, which I think would make a strong case for him being the worst.
Is there a source which definitively states which of these three people was the worst enemy of the Jews?


texts: How do I know my unanswered questions will be revealed [to me] when I die?

texts:
Many times as a Jew I think in the back of my head that certain question’s answers I greatly ponder will be revealed to me when I die.

I’ll give an example. A few distant relatives of mine were assumed to have perished in the Holocaust. But that is just because of the small information we had. It’s not necessarily true. And even if they did, we don’t know how and where etc.

What are sources in Judaism confirming or not this topic?


texts: If a person is converting and considering their Hebrew name for being called to Torah, does the name have to be ancient Hebrew, or would a slightly different ethnic version of the same name be acceptable? Examples I can think of would be Elezar instead of Eleazar (three syllables instead of four), or Tevye instead of Tovia. Thanks!


texts:
When Mordechai hears of the plot against the Jewish people, he displays his sadness by appearing בִּלְב֥וּשׁ שָֽׂק, bilvush sock Esther 4:2.
What is the halachic source that appearing with a sock denotes mourning? Is it that wearing only one sock points to loss? Is it about a lack of shoes?

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


texts: Looking for hechshered plain kefir Kosher for Passover

texts:
Does anyone know of hechshered plain kefir gluten free no additives Kosher for Passover?

Kefir is a fermented milk product (cow, goat or sheep milk) that tastes like a drinkable yogurt.

  Kefir contains high levels of vitamin B12, calcium, magnesium, vitamin K2, biotin, folate, enzymes, and probiotics.

—See The Well, http://shopthewell.co/2015/02/02/benefits-kefir/


texts: Is there definitive breakdown/explanation of the various philosophical differences of Hasidic dynasties?

texts:
While Chassidism as a whole is easier to research in philosophy/history/concepts, the dynasty system and the distinctions within each community seem to be somewhat of a mystery to me.
Certain groups like the Satmar or Chabad are well known and their philosophies and beliefs are easier to research as a result. Other communities tend to have fewer resources (at least what I could find) and knowing what separates their practices from other Hasidic dynasties has been hard to come by.

Bobov
Ger
Skver
Belz
etc.

I know these names and I know general things about such groups but I don't have a definitive explanation about how a Ger is different from a Belz and Bobov and so on. I assume there are more obvious difference than purely a name.
Things like dress distinctions are more obvious but actual philosophy and variations in minhagim aren't so obvious.
I was curious if there was a definitive article/book/video/etc. which tries to give a more detailed explanation of various chassidic dynasties and how their beliefs and practices vary?
Does such a resource exist?


texts:
The Book of Numbers spans almost the entire 40 year period in the desert, documenting numerous events that occurred to the Jews as they wandered. I count only 5 dates mentioned in the text (listed in order of appearance in the book in the format DD/MM/YY with the Exodus as an epoch):

The first census (1:1)  -- 01/02/02
The Commandment concerning the Korban Pesach (9:1) -- 01/01/02
The first journey from Mount Sinai (10:11) -- 20/02/02
The death of Miriam (20:1) -- 01/01/40
The death of Aharon (33:38) -- 01/05/40

The last two dates are definitely not the first ones I would have chosen to include, especially considering the dearth of dates in the book (no date on the spies, Asafsuf, Korach, any of the wars), and the dearth of Yahrtzeit's in Tanach in general (I can't think of any others off the top of my head). Why were these dates included?


texts: How to determine a trespasser's intent from a Halachic Perspective?

texts:
How do we determine a trespasser's intent from a Halachic Perspective?

The Rambam writes:

  If it is clear to the house-owner that the thief who breaks in will not kill him and instead is only seeking financial gain, it is forbidden to kill the thief. If the house-owner kills him, the house-owner is considered to be a murderer.

And the Rema writes:

  One who "tunnels in order to steal" has this rule of pursuer applied to him, however if it is understood that his only intent is monetary gain, and that he would not kill the owner in a confrontation, then it is forbidden to kill him.

What is "clear" or "understood" enough?  Is the burden on the thief to be obviously non-threatening, or on the homeowner to judge leniently?  How is the homeowner to decide?

The above quote and my question grew out of the discussion here:
Trespassers from a Halachic Perspective


texts: How do you build an eruv from your house to your sukkah?

texts:
I know people do this (if there's no eruv in town, or if you're afraid the eruv will be down at the end of a 3-day yomtov); I think it involves a string from the sukkah to the house?  Please explain.

I think it often looks like this? (aerial view, the connecting line between them is string or fishing line):

---------------
|   House     |
|             |
+--------------
 \
  \
   +------
   | Suka|
   -------

Hm, or if it was this?

---------------
|   House     |
|             |
--------------+
               \
                \
                 +------
                 | Suka|
                 -------

Or this?

---------------
|   House     |
|             |
+-----------+--
 \         /
  \       /
   +-----+
   | Suka|
   -------


texts:
Who knows one hundred seventy-two?
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: When we make kiddush rabba with mezonos before having a real meal with bread, is there a shiur for how much mezonos a person should eat in order for it to be yotzei kiddush? Does it matter whether the bread meal is immediately following the mezonos or not?


texts:
When Eliahu HaNavi confronted the prophets of Baal and they couldn't deliver, he told them [1Kings 18:27]:

וַיְהִ֨י בַֽצָּהֳרַ֜יִם וַיְהַתֵּ֧ל בָּהֶ֣ם אֵלִיָּ֗הוּ וַיֹּ֙אמֶר֙ קִרְא֤וּ בְקוֹל־גָּדוֹל֙ כִּֽי־אֱלֹהִ֣ים ה֔וּא כִּ֣י שִׂ֧יחַ וְכִֽי־שִׂ֛יג ל֖וֹ וְכִֽי־דֶ֣רֶךְ ל֑וֹ אוּלַ֛י יָשֵׁ֥ן ה֖וּא וְיִקָֽץ׃
When noon came, Elijah mocked them, saying, “Shout louder! After all, he is a god. But he may be in conversation, he may be detained, or he may be on a journey, or perhaps he is asleep and will wake up.”

Rashi says that Baal's "journey" in question is a journey to the bathroom, to relieve himself.  Indeed, some translations say that clearly.  Most do not.  What is the meaning of the Hebrew?  Is there uncertainty?  What is Rashi's source?


texts: How did Rashi know that Ya’akov initially intended to go straight to Haran?

texts:
Rashi comments on the posuk in Bereishis 28:10 - “And Ya’akov went out from Be’er Sheva and went to Haran” - that the phrase “went to Haran” means that he left to go to Haran.

Rashi seems to be implying that he set out with the intention of going straight to Haran, and only afterwards did he change his mind and decide to go to the Yeshiva of Shem and Ever.

How does Rashi know that this is the correct explanation of the posuk?


texts:
We all have Rabbeim that we ask questions to.

Is one allowed to disagree with his rebbe if he feels that his rebbe's viewpoint is incorrect?


texts: Rabbi Samson Raphael Hirsch and Chassidism

texts: Does anyone know if there is any historical record of Rabbi Hirsh's perspectives on Chassidism? The movement was obviously not very present where he was in Germany, but given that he was in contact with other rabbis throughout Europe and had definite strong opinions regarding the Reform and Zionist movements, I feel he must have had some perspectives on Chassidism. I know he touches briefly on his hesitant regard for Kabbala in general in his "19 Letters" but that's not exactly the same thing.


texts: Why do Shuls have Mezuzahs if they don't need them?


texts:
The Torah says (Bereishes 4:17) ‘Cain knew his wife. She conceived and gave birth to Chanoch. Cain was building a city, and he named the city Chanoch, after his son.’
So the obvious question is, if there were currently only 6 people alive (Adam, Chava, Sheth, Cain, Mrs Cain, & baby Chanoch) why bother building an entire city? It seems like a couple of tents would’ve been fine.


texts: Where does the custom of the "tossing of the sandal" in Ruth come from? Why/How does it come to symbolize a successful business transaction?

texts:
Everybody loves a good Levirate Marriage story. Personally, I prefer the Ruth story over Tamar's (though that's interesting as well). But I have questions regarding the "sandal tossing" custom found in the Ruth passage. I cited the passage below of the process by which Ruth and her inheritance was given over to Boaz:

  Now this was the custom in former time in Israel concerning redeeming
  and concerning exchanging, to confirm all things: a man drew off his
  shoe, and gave it to his neighbour; and this was the attestation in
  Israel.--  So the near kinsman said unto Boaz: 'Buy it for thyself.'
  And he drew off his shoe.  And Boaz said unto the elders, and unto
  all the people: 'Ye are witnesses this day, that I have bought all
  that was Elimelech's, and all that was Chilion's and Mahlon's, of the
  hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon,
  have I acquired to be my wife, to raise up the name of the dead upon
  his inheritance, that the name of the dead be not cut off from among
  his brethren, and from the gate of his place; ye are witnesses this
  day. Ruth 4:7-10

Where does this custom come from?
Was this common in ancient negotiations/contracts? It seems from the
text that the scribes felt they needed to explain to the readers
that this was done according to "the manner in [a] former.. time" as
if the readers would be unfamiliar with it too.
Do we have any other sources, biblical or not, which report a similar incident?
Are you aware of any scholarly articles that comment or elaborate on
this elusive custom?
How/Why does a tossing of a sandal come to represent "Nice doing
business with you?"
What does the tossing of the sandal symbolize?

Thanks! (You can't see me, but I'm tossing a sandal at you).


texts: Is Some One With Alzheimer's Obligated in Mitzvoth?

texts:
My grandmother has pretty progressed Alzheimer's disease. I have seen throughout the Oral Tradition the concept of a person with certain medical conditions, such as a deaf mute, or a person who lacks normal mental capacity being in a different category than the general populace. I have specifically seen these exceptions in the cases of divorce and levirate marriage. I think I have heard that this paradigm extends further, and that certain individuals may be exempt from all commandments. It makes sense, certainly in my experience.

Are there any sources that talk about individuals who are exempt from mitzvot?


texts:
In a number of shuls as well as in a Bet Midrash, I have frequently seen someone who arrives after the services have finished say the beginning of the Amidah aloud until after the Kedusha (i.e. ending in Hakel Hakadosh).

Is there a requirement to hear / join in with Kedushah? What is the source for allowing a person to do his own "personal heicha Kedusha?

Wouldn't saying the Kedusha Desidra (aka Uva Letziyon) said near the end of Shacharit fulfill the obligation of someone who missed the Kedusha during the Amidah, anyway? If so, then what would be the need for someone to do this heicha Kedusha, or is this a mistake?


texts: How does Judaism deal with God and paradoxes?

texts:
How does Judaism deal with paradoxes relating to the omnipotence of God?

For example: Can God create a rock that he himself cannot lift?


texts: What's wrong with Rashi's explanation of Hechsher Mitzvah?

texts:
A Daf Yomi Shi'ur that I listen to went into details about Hechsher Mitzvah when we reached Yevamoth 6a.

Essentially, Rashi says that the Gemara's term, "Hechsher Mitzvah", is referring to a scenario in which the Mitzvah can only be fulfilled by violating a prohibition.

Tosafoth, on the other hand, explains that it means doing prohibited actions that enable the later fulfillment of a Mitzvah.

The Gemara's aim here is to find out if there is a difference between various types of Mitzvoth when it comes to the question of whether a positive obligation will override a prohibition, and, as far as I can tell, the examples chosen (a Kohen whose father tells him to retrieve an object from a cemetery; any person whose father tells him to slaughter and cook an animal for him on Sabbath; someone who wants to build the Beith HaMikdash on Shabbath; among others) can fit with either interpretation. Per Tosafoth, those actions do not immediately fulfill any Mitzvah - they enable later Mitzvah fulfillment (giving the retrieved object to the father, feeding the father, bringing sacrifices). Per Rashi, though, they are Mitzvoth themselves, and they cannot be fulfilled without directly violating a prohibition.

For some reason, the teacher of the class calls Rashi's approach "shver" (strange), and says "we learn like" Tosafoth.

Granted, as far as I know, the interpretation of Tosafoth is the more common use of this term (that is, "Hechsher Mitzvah", when I encounter it, usually means that your actions right now enable later performance of Mitzvoth). But what's so "shver" about Rashi here?


texts: can a person take music lessons during sefirah?

texts: Someone who is learning a music instrument for pleasure alone, is it allowed to take music lessons during the period if sefirat haomer?


texts: Is the destruction of Mishkan Shilo mentioned anywhere explicitly in Tanach?

texts:
I recall learning through Sefer Shmuel Aleph when the Klall Yisrael took the Aron from Mishkan Shilo it was captured by the Pelishtim.

However I do not recall it ever explictily writing when the destruction of Miskan Shilo took place.

Is there a place in Tanach where it is mentioned? I was told by a friend that there is an explicit Chazal discussing such a case.


texts:
If I understand correctly as long as the breed of dog isn’t considered vicious then owning it would be okay but not ideal,
But would one be allowed to sell a dog/puppy and benefit from its sale?


texts: Rashi, in Mesechta Gitin on דף טז עמוד א says שנים אדוקין. What does adukin (אדוקין) mean?


texts: Different methods of naming the 70 nations

texts:
When listing the descendants of Noah in Gen 10,1 and on the Torah uses different naming methods:

Names in the singular: "וְאֵלֶּה תּוֹלְדֹת בְּנֵי־נֹחַ שֵׁם חָם וָיָפֶת וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל׃"
Names in plural: "וּמִצְרַיִם יָלַד אֶת־לוּדִים וְאֶת־עֲנָמִים וְאֶת־לְהָבִים וְאֶת־נַפְתֻּחִים"
Adjective names (?): "וְאֶת־הַיְבוּסִי וְאֶת־הָאֱמֹרִי וְאֵת הַגִּרְגָּשִׁי׃"

Why different methods are used in naming the 70 nations?

What was special about every method so it was used with specific nations?


texts: Parshas Zachor when one can't get a Minyan?

texts: If one is staying away from large gatherings for medical reasons (eg. due to the risk posed by COVID-19) or if one's shul is closed (perhaps for the same reason), how might one satisfy the requirement (based on Devarim 25) to hear Parshas Zachor before Purim?  Read it oneself, from a chumash?  Silently or out loud?  Other?


texts: Din of Lachem by arba minim when saying Hallel

texts: On the first day of sukkos there is a din of "lachem" by the arba minim that they must belong to you in order to fulfill the mitzvah. After someone has already made a bracha on his arba minim and fulfilled the mitzvah when the person then takes the arba minim again to shake them by Hallel must they also still "belong" to him with all of the dininm of "lachem". Or may he use someone else's (without making some sort of kinyan (acquisition) on them.)


texts: What calendar-dependent laws must non-Jews follow?

texts: While the calendar is vastly important in Judaism, it seems like it is barely applicable to non-Jews. The "big seven" Noahide laws seem to be perenially applicable; they dictate general rules for life rather than specific holy days or timed rituals. That being said, what calendar-dependent laws does halacha dictate that non-Jews must follows? I know of at least one possible example – the prohibition against keeping Shabbat (מיי' הל' מלכים ומלחמות פ"י הי"א , though technically this applies even if the non-Jew observes a Shabbat-like rest on any day of the week).


texts: Was Paltiel living with Michal sanctioned?

texts:
Michal, daughter of Shaul,  was King David's first wife.  However, after she later helped David escape from Shaul, Shaul gave her to Paltiel Ben Laish as a wife. The Talmud in Sanhedrin 19b has the account of how Paltiel, knowing that she was married to David, placed a sword between their beds and never consummated his marriage to her.  When she was eventually taken back by David as his wife, Paltiel wept for the loss of his mitzvah of withholding himself from her.

  כתיב פלטי וכתיב פלטיאל אמר ר' יוחנן פלטי שמו ולמה נקרא שמו פלטיאל שפלטו אל מן העבירה מה עשה נעץ חרב בינו לבינה אמר כל העוסק בדבר זה ידקר בחרב זה והכתיב (שמואל ב ג, טז) וילך אתה אישה שנעשה לה כאישה והכתיב (שמואל ב ג, טז) הלך ובכה על המצוה דאזיל מיניה

Was this really a mitzvah worth weeping over?  Wasn't he in constant violation of the prohibition of secluding himself with a woman forbidden to him?  Does the command of King Shaul to marry her justify this seclusion?


texts: We know that Hashem gives everyone free choice. But when examining the traits of an insane person, it is clear that someone can be so mentally ill that it is impossible for them to control what they do. So, how can one say that this person has free choice? Is the only medicine that will stop their “uncontrollable” actions, the Torah? Please cite sources.


texts: Kosher Coconut Oil Packed in Non-Kosher facility

texts: If the Coconut Oil is Kosher but is packed in non-Kosher facility, is it still kosher?


texts:
In Bereishit 1:26, Hashem says (all text and translation from the Chabad site's Judaica Press version)

And God said, "Let us make man in our image, after our likeness,

וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ

But in the next pasuk, the text says that

וַיִּבְרָא אֱלֹהִים | אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים

And God created man in His image; in the image of God He created him

So the initial statement was to create man in the tzelem (image) and d'mut (likeness). Rashi says that the former term points to the mold/shape and the latter to understanding and intellect. But when the actual creation is done, the term d'mut is missing. According to the Stone chumash, the Rambam connects "image" to "morality, reason and free will" but this ignores the loss of 2 separate terms, tzelem and d'mut.

Did something change between the idea of man and the creation?


texts: What are some general guidelines regarding the halakhic permissibility for Jewish doctors to work on Shabbat?  I know that saving lives generally overrides Shabbat, but I am curious about less black-and-white situations that may occur on Shabbat, such as having a shift where one must be in the hospital or be on call, receiving medical training, etc.  Also, in a practical halakhic sense, are there any situations in which the appropriateness of violating Shabbat would depend on whether the patients are Jewish?  I'm sure that these are not simple questions and that there are likely multiple opinions on various issues, but some insight into this topic would be welcome.


texts:
What are examples where you would need to give up your life to ‘idolatry’ today? כדת ודין

that could actually occur


texts: The early sources regarding the minhagim of Nittel and what some Jewish communities did on the night of Christmas, commonly mention that besides not learning Torah on that night, there was also a minhag to eat garlic  (see Der judische The Theriak written by Shlomo Tzvi Hirsch in 1615. Also Neupolierter unf wohlgeschliffener Juden-Spiegel by Lothar Franz Fried from 1715. Also Samuel Friedrich Brenz quoted in Otzar Ha'Vikuchim.)Do any Jewish communities that keep Nittelnacht with regards to not learning Torah also have this minhag to eat specifically garlic on Nittelnacht?


texts: Why does Rashi say Yisro heard *two* things?

texts:
Shemot 18:1:

וישמע יתרו: מה שמועה שמע ובא, קריעת ים סוף ומלחמת עמלק
Now…Jethro…heard: What news did he hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek.

The question is why did he need the war with Amalek if he had The splitting of the sea?


texts:
In pirkei avot it says that silence is an ingredient to becoming wise. (ch.6 "Torah is acquired with forty-eight qualities....minimizing talk")

how does keeping silent make a person wiser?

It also seems that there is some kind of intrinsic benefit of keeping silent to attain wisdom as the Arizal would say "he who guards himself in silence 40 consecutive days will certainly attain ruach hakodesh (enlightenment) without a doubt." - Yesod v'Shoresh HaAvoda Shaar Hamayim perek 4

Hence, it is not just with regard to listening to other people.


texts: What did Adam and Chava learn after eating of the Tree?

texts:
After reading this question and its answers and related discussion, I am still left with a question (so I don't think this is an exact dulicate):
Is the binary of good/evil (tov/ra) the same as right/wrong?
The text uses so many words for proper behavior (nachon, tzodek, yashar, tov) but fewer (I think) for negative (ra or hara) so I am not sure if there is a difference between behavior that aligns with a moral imperative and behavior that aligns with a legal requirement.
Did the Tree of Knowledge lead to an awareness of disobedience (breaking a rule, doing evil) or towards an internalized urge to pursue something "bad" by moral standards even if not necessarily "wrong"*?

*(maybe like naval b'reshut haTorah - I'm having trouble devising a case but I get the sense that someone can do something outside of morality but within the bounds of law)


texts: Why is Yevamot the first masechet in Nashim?

texts:
Rashi in Nazir (2a) says that Ketuvot is the main Masechta in Nashim.
If so, why is Ketuvot not the first Masechta in Nashim?
Thanks so much in advance.


texts: Why do we say hamotzi lechem min haaretz instead of min haadama?

texts: The blessing for bread is hamotzi lechem min haaretz. The blessing for vegetables is boreh pri haadama. As far as I know aretz (land) and adama (soil or earth) are basically synonymous. I would like to know why we don't use the same word for both blessings. Meaning why not say either hamotzi lechem min haadama or boreh pri haaretz?


texts: English translation of Rambam's Moreh Nevuchim (Maimonides' Guide for the Perplexed) on the Internet?

texts: Is there an English translation on the Internet of Rambam's philosophic treatise on Jewish philosophy, Moreh Nevuchim?


texts: Why is Rav Soloveitchik's legacy so confusing?

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I find it so peculiar how the Rav's legacy is claimed by so many.

Rabbi Meiselman claims that the Rav was practically Haredi, most consider him revisionist.

My father who sat in his shiur tells me that he was far from the present day YU hashkafa - but others tell me otherwise.

His children were fuming at David Holzer for "thinking out loud" which did just that; publicize private conversations of the Rav. They claim he too was revisionist. But Holzer told me personally that the Rav was not as they make him seem, after all he was meshamesh him for many years (Holzer is by no means Haredi.)

Avi Weiss also claims his movement is in line with the Rav's thought!

What's going on? Was it a strength of the Rav that he could relate to all types? A weakness that he was too vague in the delivery of his message?


texts: Why can't one have marital relations with the light on?

texts:
The Gemara forbids relations during the day or by the light of a lamp (Niddah 17a). According to tradition, relations should take place at night and in the dark.

Why is one not allowed to have the light on when he's engaged in marital relations?


texts: Normally, those wearing a golden kaftan (with a shtreimel) for shabbes and simchos, will wear a flat beaver hat on weekdays. Are there any of those who wear a high beaver hat instead?


texts: Does Milchemet Mitzvah (obligatory war) require a King?

texts:
אֵין הַמֶּלֶךְ נִלְחָם תְּחִלָּה אֶלָּא מִלְחֶמֶת מִצְוָה.
  וְאֵי זוֹ הִיא מִלְחֶמֶת מִצְוָה?
  זוֹ מִלְחֶמֶת שִׁבְעָה עֲמָמִים. וּמִלְחֶמֶת עֲמָלֵק.
  וְעֶזְרַת יִשְׂרָאֵל מִיַּד צָר שֶׁבָּא עֲלֵיהֶם.

  A priori, the king does not go to fight other than a War of Mitzvoh (Mandatory War). What is a War of Mitzvoh? This is the war against the Seven Nations30 or the war against Amalek or any war to assuage Israel of a persecutor.  (Rambam Melachim 5)

Here Rambam speaks of a King and how he handles the two types of war. But what about times when there is no king?

What kind of Jewish government is needed for the obligatory/defensive war (Milchemet Chova) to be officially and Halachicly "Milchemet Mitzvah"?

Does it have to be a kingdom with a Jewish king? (for example, Yehoshua (and till Saul) wasn't anointed officially as a king)
Can it be under a cooperative government (aka the State of Israel's democracy)
Can it be under Gentile government (as in the Purim story), or if this C"V would happen in today's France against the Jews?


texts: Currently in a marriage with a non-observant Jewish woman and I want to convert to Orthodox

texts:
I am currently married to a Jewish woman who is non-observant. I wish to convert to normative Orthodox Judaism and be observant. My wife is agreeable to study with me and keep a jewish home. My wife does not agree to head coverings, Orthodox dress, not driving on Shabbos etc.

Would ANY Orthodox Rabbi allow a conversion in which the convert's spouse is Jewish and largely non-observant?


texts:
Why don't we make a shehecheyanu blessing on counting the Omer? It is a mitzvah which we get to do after a very long break (more than 300 days)?

Some arguments I have heard:

In a similar situation we make a shehecheyanu on the lulav
Perhaps Purim could serve as a counter-example - we make a shehecheyanu on reading the Megillah to include all other commandments of the day - so maybe here it's similar. But you usually count for the first time before kiddush, where we make our shehecheyanu. And also mitzvos of Purim day have no independent blessing...


texts: If a married woman undergoes gender reassignment surgery(warning: explicit language is used) and hormonal treatments to become a male how would a halachic divorce be performed? Would one even be necessary?


texts:
The story of אלישע בעל כנפים (Elisha-the-man-of-the-wings) is told on Shabbos 130a:

  דא"ר ינאי תפילין צריכין גוף נקי כאלישע בעל כנפים [...] ואמאי קרו ליה
  אלישע בעל כנפים שפעם אחת גזרה מלכות הרשעה גזרה על ישראל שכל המניח
  תפילין על ראשו יקרו את מוחו והיה אלישע מניח תפילין ויצא לשוק וראהו
  קסדור אחד רץ מלפניו ורץ אחריו כיון שהגיע אצלו נטלן מראשו ואחזן בידו
  א"ל מה בידך אמר לו כנפי יונה פשט את ידו ונמצאו בה כנפי יונה לפיכך היו
  קוראין אותו בעל כנפים

  For R. Jannai said: Tefillin demand a pure body, like
  Elisha-the-man-of-the-wings. [...] And why is he called 'the man-of-the-wings'?
  Because the wicked State once proclaimed a decree against Israel that
  whoever donned tefillin should have his brains pierced through; yet
  Elisha put them on and went out into the streets. A quaestor saw him:
  he fled before him, and the latter gave pursuit. As he overtook him,
  he [Elisha] removed them from his head and held them in his hand,
  'What is that in your hand?' he demanded, 'The wings of a dove,' was
  his reply. He stretched out his hand and the wings of a dove were
  found therein. Hence he is called 'Elisha-the-man-of-the-wings.'

(halakhah.com Soncino translation)

See Tosfos and other commentators there for discussion as to the permissibility/obligation that Elisha had to risk his life for tefillin.

Did the tefillin really turn into dove's wings, or was it just an illusion that fooled the quaestor? If they really did turn into dove's wings, did they turn back into tefillin after?


texts: Is it permitted to face a Chanukiah when davenning?

texts:
Rabbi Yitzchok in the Gemoro Bovo Basro 25b advises
אמר רבי יצחק הרוצה שיחכים ידרים ושיעשיר יצפין וסימניך שלחן בצפון ומנורה בדרום
Someone who wants to become wise should turn to the south (when davenning) and who wishes to become rich should turn to the north and the way to remember it is that the Shulchan (Table, symbol of wealth) is towards the north and the Menora (symbol of wisdom) is towards the south.

The Rema quotes this is O Ch 94 (2) where the Mishna Berura {12} explains that one should turn his face to the south while keeping his body facing to Eretz Yisroel.

My question is whether on Chanukah when we have a lit Chanukiah in the south, is it still permitted to  turn his face in that direction? Might it be thought that a person is davenning to the Chanukiah? (The question seems more intense when it is lit but is there even when it is not lit.)

Related to (lehavdil) Davening in front of a picture of 'Avodah Zarah .


texts: Should people davening alone daven together?

texts:
If a few men know there will be no minyan so they choose to daven biyechidut, is there merit to their staying "together" either in shul or not? Is there a notion of "kahal" or "rov am" even in part if they daven "together" (maybe even with one davening out loud to set a pace)?
I have heard that when one davens alone at his home, he is supposed to daven at the same time as the minyan at shul (though this site makes it only as a suggestion) and in this way, he sort of attaches to the group davening of the minyan and his davening is not rejected. Does this "group" identity attach even when the group in shul is smaller than 10?