texts:
What tree represents Jotham and/or Abimelek? Or am I completely missing the point of this parable? Help would be appreciated.

Judges 9:7-15 OJPS

  7 And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them: 'Hearken unto me, ye men of Shechem, that God may hearken unto you. 8 The trees went forth on a time to anoint a king over them; and they said unto the olive-tree: Reign thou over us. 9 But the olive-tree said unto them: Should I leave my fatness, seeing that by me they honour God and man, and go to hold sway over the trees? 10 And the trees said to the fig-tree: Come thou, and reign over us. 11 But the fig-tree said unto them: Should I leave my sweetness, and my good fruitage, and go to hold sway over the trees? 12 And the trees said unto the vine: Come thou, and reign over us. 13 And the vine said unto them: Should I leave my wine, which cheereth God and man, and go to hold sway over the trees? 14 Then said all the trees unto the bramble: Come thou, and reign over us. 15 And the bramble said unto the trees: If in truth ye anoint me king over you, then come and take refuge in my shadow; and if not, let fire come out of the bramble, and devour the cedars of Lebanon.


texts: If one does not have the opportunity to say Kiddush Levanah with a Minyan, should he say it alone?  If he can say it with a group of people that is less than 10, is that better than saying it by himself, and if so, is a larger number (under 10) better (meaning 3 is better than 2, 8 is better than 7)?


texts:
It is known from the gemara (Shabbos 31a and cited in maamar Toras HaBayis ch. 1, among other places) that when a person dies, he is asked if he had set times for learning. I know that these times can be as little as possible: For example, he might learn one pasuk a day.

However, this is my question: Is it possible for his kovea itim to be at least one pasuk a day, or at least one mishnah a day, etc.? In that case, he can learn two if he wants to. Or, on the other hand, is it a "gezeiras hakasuv" that it must be the same amount every day?

As a side point, where is the requirement of kovea itim brought down in the Shulchan Aruch?


texts: What is the root/deeper meaning of ממילא?

texts: I am trying to understand what the word means and what its root is. How it comes to translate into "automatically" or "by itself", etc. What words is it related to? What is the relationship? What is the root word?


texts:
Rav Yisroel Reisman (Ki Savo 5775) mentions an interesting concept for dipping apples in honey,

  The Mechabeir says that a sweet apple is typically red. I have seen
  those who wonder of why we use red a sign of blood or of sin as a
  Siman. But once again, the apple is white on the inside it is only red
  on the outside. The Shana Tovah Umisuka is never purely white. It
  comes with some redness in it. We have to understand that the sweetness
  of life comes from that, from working, from fulfilling a Tafkid which
  is to overcome things with Mesiras Nefesh.

Where does the Mechaber talk about sweet apples typically being red?


texts: I don’t speak Hebrew and have only read Bamidbar 35 in English translations. The JPS Tanakh renders verse 33 as ‘You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of him who shed it.’ To my English ears this sounds as if Hashem is contradicting His own law concerning accidental killers. The English phrase ‘blood that is shed’ implies nothing about the motives of the blood-shedder. The verse as a whole implies, in English, that a man-slayer ought to be killed. Is this a case of misleading translation?


texts: Why is the information that Malchi-Tzedek was a priest not written earlier in the posuk?

texts:
In parshas Lech Lecha, after Avraham had successfully conquered the four kings and rescued his nephew Lot, it says (Bereishis 14,18):

וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, הוֹצִיא לֶחֶם וָיָיִן; וְהוּא כֹהֵן לְאֵל עֶלְיוֹן - "And Malchi-Tzedek king of Shalem brought out bread and wine, and he was a priest to the Most High God".

But why does the posuk interrupt its description of Malchi-Tzedek with the the phrase "brought out bread and wine"? It would have been more logical to write:

וּמַלְכִּי-צֶדֶק מֶלֶךְ שָׁלֵם, כֹהֵן לְאֵל עֶלְיוֹן, הוֹצִיא לֶחֶם וָיָיִן - "And Malchi-Tzedek king of Shalem, a priest to the Most High God, brought out bread and wine", and thereby there would have been no need for the extra word "וְהוּא".


texts: How can a Jewish convict repair public Chillul Hashem?

texts:
I'm going to use the recent conviction of Sheldon Silver as an example.

Synopsis / Context (esp. since the above link may become a "cobweb" link:

  Silver, a 71-year-old veteran lawmaker who was once one of the most
  powerful politicians in the state, was found guilty of honest-services
  fraud, extortion and money-laundering for trading political favors to
  enrich himself and then lying about it.

  He now faces a maximum of 130 years behind bars, although under
  federal sentencing guidelines, he will likely get no more than 20
  years.

Since Sheldon Silver is Jewish, he probably caused a public Chilul Hashem. Many people will likely point to the fact that he is a corrupt Jew and will state that this is common Jewish behavior.

Lets say Mr. Silver gets a long jail sentence. Few will know what he is doing while he is in jail. How could he attempt to repair his reputation to the public so that they can see that he is trying to correct his sin?


texts: The fast or the rejoicing of the first born erev pesach?

texts: I seem to recall seeing somewhere that the fast of bechoros should indeed be a day of Taanug and not fasting. Since the true girsa in Masheches Sofrim should read מתענגין instead of מתענין.  Does anyone know where to find this idea?


texts: Is talking before noten hatorah a hefsek?

texts:
In my shul, after an oleh finishes, he says "emet torateinu hakedosha" and then says the beracha of noten hatorah.
Is this a hefsek?

Looking for sephardic answers please.


texts: Why do many masechtot conclude with a portion of Aggadata?

texts:
From what I've seen, many Masechtot in Shas seem to conclude with an aggadata portion that can be found towards the end of that particular Masechta.

Is there a documented or stated reason as to why this is?


texts: Mitzvah for fathers to buy things for dating-age daughters?

texts: I heard that men whose daughters are dating have a mitzvah to supply them with things that will help them, i.e. dresses, jewelry, etc. Is there a source for this?


texts: Am I allowed to interrupt someone in the middle of Shmoneh Esreh if my question is related to davening?

texts: My friend and I are in the middle of davening Shmoneh Esreh. Rather than talk, I text him, "I don't remember if today is Rosh Hodesh. Do we say 'Ya'aleh V'yavo?'" Can I interrupt my friend for this purpose so I know what to do, and can he text me the response (interrupt his own davening)?


texts: Are you obligated to ask forgiveness from someone if they don't know you sinned against them?

texts:
According to the laws of repentance, is one obligated to ask forgiveness for interpersonal sins the victim is unaware of?

For instance, suppose someone cursed their fellow "behind their back", and in private. Is that person obligated to inform the person of his deeds and ask forgiveness?


texts: Rashi to the beginning of Vayakhel points out that despite its importance, the mishkan can not be built on Shabbos. However, we find that most karbanos can be brought on Shabbos, even though this violates a few melachos. What's the difference? (I'm looking for a more hashkafah-oriented answer.)


texts: Are you yoitze the Mitzva of Pirya Verivya with children born out of wedlock

texts: I know there is a machlokes Rishonim (rambam / Rosh) if Kedushin is a Mitzva or Hecsher Mitzva for Pirya Verivya. Say one has children out of wedlock, is that Mitzva fulfilled or do we say its a Mitzva Haba Bavaira?


texts: Why "בְּנֵי עַמּוֹן"?

texts:
Genesis 19:37–38 (JPS):

  וַתֵּלֶד הַבְּכִירָה בֵּן וַתִּקְרָא שְׁמוֹ מוֹאָב הוּא אֲבִי מוֹאָב עַד הַיּוֹם. וְהַצְּעִירָה גַם הִוא יָלְדָה בֵּן וַתִּקְרָא שְׁמוֹ בֶּן עַמִּי הוּא אֲבִי בְנֵי עַמּוֹן עַד הַיּוֹם. / And the first-born bore a son, and called his name Moab—the same is the father of the Moabites unto this day. And the younger, she also bore a son, and called his name Ben-ammi—the same is the father of the children of Ammon unto this day.

Judges 10:6 (JPS):

  …וְאֶת אֱלֹהֵי אֲרָם וְאֶת אֱלֹהֵי צִידוֹן וְאֵת אֱלֹהֵי מוֹאָב וְאֵת אֱלֹהֵי בְנֵי עַמּוֹן וְאֵת אֱלֹהֵי פְלִשְׁתִּים…. / …and the gods of Aram, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines….

Ⅰ Chronicles 18:11 (JPS):

  …מֵאֱדוֹם וּמִמּוֹאָב וּמִבְּנֵי עַמּוֹן וּמִפְּלִשְׁתִּים וּמֵעֲמָלֵק. / …from Edom, and from Moab, and from the children of Ammon, and from the Philistines, and from Amalek.

In fact, almost every time Amon is mentioned in Tanach, it's called "בְּנֵי עַמּוֹן", "the children of Amon", unlike other nations. Why is it?

(Perhaps the name of the nation is actually "בְּנֵי עַמּוֹן", "B'ne Amon", (and the demonym "Amoni" would be like "Y'mini" for a Benjaminite,) perhaps named after בֶּן עַמִּי. However, arguing against that is the fact that "Amon" is occasionally used alone: e.g., Ⅰ Samuel 11:11 and Psalms 83:8.)


texts: To which philosophers does the Rambam refer in his letter about astrology?

texts:
In a responsum written to the rabbis of southern France, the Rambam makes reference (paragraph 10, here) to Greek and Persian philosophers who disprove astrology, but doesn't name them.

  אבל חכמי יון והם הפלוסופים [...] ועורכים ראיות לבטל כל דבריהם שרש
  וענף. וגם חכמי פרס הכירו והבינו שכל אותן החכמות [...] הם שקר וכזב. ואל
  תדמו שאותן הדברים אין שם ראיה להם לפיכך לא נאמין בהם אלא ראיות ברורות
  ונכונות אין בהם דופי [...]

  However, the philosophers of Greece [...] arrange proofs to uproot
  [astrology] root and branch. The wise men of Persia also knew and
  understood that [astrology] [...] is lies and falsehood. Do not think
  that they refer to lack of proof and therefore we should not believe
  in them, but rather that they have proper and clear proof that these
  things do not have any truth to them. [...]

(translation mine)

To which philosophers does the Rambam refer? What proofs do they cite to disprove astrology?


texts:
Is talking allowed during Selichos? Of course, I'd assume it's a very serious moment and people should just joke around, but what if someone had to tell his friend something?

I really have 2 questions;
Can you talk during the Selichos that start in Elul and go until Erev Yom Kippur?

Can you talk during the Selichos on fast days?


texts: What is the finest measurement in the Talmud?

texts:
The standard Talmudic measures of length include, for example, Amah, Tefach, and Etzbah. But those measures are pretty loose, around 20% of freedom.

What object or usage, in our Halacha, requires the finest (most precise/exact) measurement, like "2 Amah and 2.549 Etzbah"?


texts:
I was looking at Jastrow and there were several English abbreviations related to the definition or word structure that I didn't recognize.  I looked through this and many of the abbreviations are there but many are not.

First - these: Pa. Af. Ithpe.
I looked in the Sefaria MongoDB dump and these are in a field called "verbal_stem" - but I'm not sure what that means.  It seems they are related to the verb binyan, but I'm not sure each one - eg, what is Af.?  There are other forms that I've seen I don't recognize.

A little further down (word: נֶצַח) it says: "wherever the Biblical text has the words netsaḥ, selah, or vaʿed, it means &c."  What is that "&c."?

Further is: "נַצְחָא m. (preced. wds.)"  What is the wds.?

I could go on. I would appreciate answers to these specific examples but I would really like some pointers or links that can explain it generally for all the examples I didn't list here.


texts: I'm wondering about the earliest uses of the abbreviation "G-d". Obviously, it's used as an extension to avoiding saying Hashem's name in vain, but was this practice common from the beginning as Jews started writing in English rather than just Hebrew or Yiddish? Also, is this practice used by Jews now writing in other languages like French or Spanish?


texts: What is the origin of a grandfather opening the ark if his daughter is pregnant? I am familiar with the custom for the husband to receive this honor in Shul.


texts: PTIJ:When can you study Greek philosophy?

texts:
The Talmud [Menachot 99b] tells us that someone asked Rabbi Ishmael, “May one such as myself, who have studied the entire Torah, learn Greek philosophy [chochmat yevanit]?”  The rabbi noted that the Tanach says that you must meditate on the Torah day and night [Joshua 1:8]. So he concluded: "Therefore, go and find a time that is neither day nor night, and at that time you may study Greek philosophy!"
Obviously, he was telling him to take a spaceship and go far, far from the solar system, where there is no day and no night, and there, in the middle of nowhere, he could study Greek philosophy to his heart’s content.  My halachic question is: How far must he be from the nearest star?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
This question discusses both the obligation to give charity and certain requirements of the receiving institution, but the "best answer" does not address one particular type of charity. It mentions that a Catholic charity has "helped Jewish parents adopt a baby, too" but I don't know if this is meant to limit donations to that one particular, unnamed charity or to say that all Catholic charities are acceptable.

As I walked out of the store today, there was a table manned by representatives of the "Mission Life" church. That might not actually be the name but it was something like that. Their sign said that donations would help save a child's life but I don't know the scope of that -- are they saving his soul through Christian education? Are they providing actual medical help? But if I don't donate, would that appear as a chilul hashem as I am ignoring people in need?

What about donating my clothes to the Salvation Army -- their name makes clear one of the aspects of their charity, "Salvation." And if Santa is standing outside the store in mid-December, am I allowed to donate even though he is collecting money which might be used for something akin to missionizing?

In short: Is it at all acceptable to donate to a Christian charity if I don't know whether or not the money will go towards missionizing and the like?


texts: The way I understand, it has become common in recent times for the parents of the girl, to offer a monthly stipend for a period of time after marriage. Is there a source for doing this?


texts: Why does the Torah give the number of members of each tribe at the beginning of Bamidbar/Numbers?

texts:
We Torah-observant Jews learn that every letter of the Wriiten Torah is important. In many cases, this is clear (like for instance, the first sentence of the Written Torah).

But there are sentences of the Torah that seem to contain trivial facts, like the number of members of each tribe at the beginning of Bamidbar. What do these numbers teach us? Why are they important?


texts: Why does the posuk tell us how old Moshe was when he spoke to Pharoh?

texts:
In Posuk 5 of Perek 7 in Parshas Va'eira, it says that Moshe was 80 years old and Aaron was 83 when they spoke to Pharoh.

Why is that important?


texts: Waving or otherwise recognizing the English flag and its variants

texts:
Related to this question and this question the English flag and many of its variants from former colonies have the cross of someone who is recognized as a saint by Catholics, George. This cross was used as a flag in the Crusades as a rallying point around the wars fought for their religious reasons (and the Crusades have a particularly painful memory in Judaism as well, even being remember in the Kinos on Tisha B'Av).

Although, on the other hand, the recognition of a saint may not rise to the level of a cross, and the cross in this context may be more viewed as a symbol of the person than of the religion.

Is there an issue waving, recognizing or otherwise honoring the flags that contain this symbol?


texts: If Jacob's arrival in Egypt ended the famine there, why was there famine in Canaan while he was still there?

texts:
There were seven years of plenteous harvests in Egypt, to be followed by seven years of famine (Genesis 41). Joseph was placed in charge of storing food from the plenty for use during the famine. But the famine years were not only in Egypt: Canaan had famine also (42:5). Two years into the famine in Egypt (45:11), Jacob came down to settle there, and, as Rashi (47:13, :19) describes,

  since Jacob came to Egypt, blessing came with him[1] and they started to plant and the famine was ended. Thus we learned in Tosefta of Sota.

So why was there famine in Canaan before Jacob left?

(Someone suggested to me that the famine ended in Egypt when Jacob arrived because God's purpose in bringing a famine was to orchestrate Jacob's descent to Egypt and that purpose was filled on his arrival there. But that doesn't seem correct to me, as Rashi's language seems to imply that the famine ended not because there was no use for it any longer but specifically because Jacob brought "blessing" with him; the context in the Tosefta (Sota 10:3) seems to imply this even more strongly.)

[1] My translation of "באה ברכה לרגליו" as "blessing came with him" is per Rashi to 30:30.


texts: Does a shofar need to be made by a Jew? Does the animal need to be shechted according to Halacha for a shofar to be useable? Are there any regulations at all?


texts:
Rambam in Moreh Nevuchim 3:18 and Ramban in his commentary to Iyov (do not remember exactly where) as well as on Parashas Vayeiroh (Bereishis 18:19) say that for the majority of humanity, including the majority of Jews, there is no Hashgacha Pratis. It only exists for special people who live more Godly lives. It would seem that everything else happens due to nature and both ramban and rambam in the aforementioned sources say something that amounts to 'everyone else is left to מקרה'.
In God's unfathomable wisdom, he is capable of having created nature in such a way that only one thing in the history of existence would change from the way it is with the current version of nature. If so, how was God's original decision of how to fix nature not just a big Hasgacha Pratis?


texts: Is it Bishul Akum if a gentile boils non potable water?

texts: If a gentile boils non potable water (water that can't be consumed without being boiled), does such water have a status of Bishul Akum? Is water fit to be served by a King's table?


texts:
Someone told me you shouldn't visit a cemetery on Friday.
Is this correct?

More generally, are there any other days (holidays, events, etc) that you shouldn't go to a cemetery?


texts: The Gemara in many places including Berachot 15b talks about a shoteh(imbecile). What type(characteristics)of people does the gemara refer to as "Shoteh"?


texts: Why no procedure with birds, etc., for clothing tzaraas?

texts:
The Torah (Lev. 14:1-7) prescribes that when a person is healed of a tzaraas lesion, a kohen is to perform, as the first step in his purification, a procedure involving two birds and several other items. The same thing is also done when tzaraas on a house goes away (ibid. 14:48-53).

Why is this procedure not called for when an article of clothing becomes free of tzaraas?


texts: Talmud's statement concerning people who believe G-d did not command all 613 mitzvos

texts: I recall learning in the Talmud (Kesuvos, I think), that if someone believes that G-d gave all of the commandments in the Torah except one, and that one he thinks is nonsense, that shows that the person has substituted his own conclusions for those of the Torah and it therefore shows he does not believe the Torah was given by G-d and, worse, that he may not believe in G-d at all!  I can't recall where I saw this.  Can someone fill me in?


texts: Online Synopsis of each Mesechta of Talmud Bavli

texts:
Where can I find an online synopsis of each Mesechta of Talmud Bavli?

Details:

I do not care so much about length, the longer the better. As long as it is not too long.
I want a overall summary of the topics. For example:

  Mesechta Makkos deals with 3 main subjects: Aydim Zomimim (Perek 1), Golus (Perek 2), and Malkus (Perek 3) etc.

I think you understand what I want.


texts:
I have a question on Eruvin 14a bottom which says that Shlomo's pool was round, had diameter of 10 amot and thickness 1 tefach, and circumference 30 amot (we learn from this that halachically pi=3).
However, next we read (Artscroll 14a4 right column): "but there is still the little bit of thickness..." -- "the circumference is calculated from within". This seems to imply that amoraim knew that pi>3 and thus they said that diameter of 10 amot was measured outside and the circumference of 30 amot was measured inside.
Thus
30 amot = 2 * pi * inner radius = 2 * pi * (5 amot - 1 tefach)

which implies
1 tefach ~ 0.225 amot

or
1 amah ~ 4.44 tefachim

and not 6 tefachim.
What is my mistake?


texts: Can a previously used Aron Kodesh be used a Sefarim closet?

texts:
Someone in my neighborhood wants to donate a used Aron Kodesh to a shul. There is a shul in my neighborhood that I thought could use it, but they have one, already. But, I'm wondering if they would be allowed to use it as a Sefarim closet? Or is this a case (no pun, intended) of moridin bakodesh (descending in holiness)?

I checked Talmud Megillah 26b which lists tashmishei kodesh and tashmishei mitzvah. They mention תיק של ס"ת, which I don't think is the same as an Aron. So, I'm uncertain what category that would be considered.


texts: Looking for file of Sfard kedushah page for Ashkenaz siddurim

texts:
I daven nusach Ashkenaz in a shul which davens nusach Sfard. On Shabbos, it's customary* to say the "out loud" parts of the davening in the minhag hamakom. Therefore, in the back cover of the Ashkenaz siddurim, we have a page pasted in that has the Sfard kedusah (both for Shacharis and Musaf), so you can turn there during the Kedushah. The bottom of it says something to the effect of "Copyright attributable to ArtScroll, reproduced with permission".

Not all siddurim in our shul have it, so I'm looking for a file I can print out a few copies and glue them in myself. At worse, I can always scan in a siddur that has it, but they're old and the copy would be somewhat degraded. Does anyone have a copy of this file?

*It may actually be halacha, I can't cite a source either way, perhaps someone else can?

Edit: Here's a photo of the page. I contacted ArtScroll to see if they have a copy they can send me. I confirmed that it was not created by anyone at our shul.


texts: What are reasons of מצוות עונה marital sex?

texts: Besides the reason of having children, are there other reasons to the מצוות עונה (marital sex)?


texts:
Metal utensils that will be used to handle food that's to be consumed generally need first to be immersed in a mikvah ("toyveled") (if owned by a Jew). If the food or utensil is hot, the utensil must be used only for meat, only for dairy, or neither: not both. Once used hot for meat, it becomes a "meat" utensil, and unusable for dairy; and vice versa.

What is the halachic status of dental instruments owned by a Jew? Do dental instruments need to be toyveled? Can they become meat/dairy if they come into contact with hot portions of food in a patient's mouth?


texts: A friend was on a diet and was told that if he does not want to eat bread on Shabbos, he does not have to.  Is this correct?  Do we have an obligation to wash for bread and have three meals on Shabbos?


texts:
I delivered Shalach Manos today to a number of people.  Much to my dismay, everyone accepted them graciously and gratefully, and not a single person expressed how disappointed they were with my gifts.  It seems clear to me that you should hate every gift you receive, as the verse says (Mishlei 15:27):

שונא מתנות יחיה
One who hates gifts will live

and דברים שבלב אינם דברים - thoughts that are not expressed are not considered (Kiddushin 50b), so this hatred should be expressed and declared.
Is there any explanation for this practice?

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


texts: When did G-d say to Yaakov that he will have 12 sons?

texts:
As a preliminary question for "yaakov's-hurry-to-have-kids-at-84":

On the Posuk (Gen 29,21) "וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ׃" Bereyshis Rabba 70,18 explains that Yaakov was 84 and knew that he's destined to have the 12 tribes:

  "אֶלָּא כָּךְ אָמַר לוֹ, אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֲנִי מַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים, ..."

When did G-d tell Yaakov that he will have 12 sons?


texts:
Bamidbar/Numbers 24:5 contains the famous verse which is also recited in the Mah Tovu prayer: How goodly are thy tents, O Ya'akov, thy dwellings, O Yisrael
- מַה-טֹּבוּ אֹהָלֶיךָ, יַעֲקֹב; מִשְׁכְּנֹתֶיךָ, יִשְׂרָאֵל.

When saying the Mah Tovu there seems to be some sort of transformation from Ya'akov to Yisrael, and from ohalecha (ohel) to mishkenotecha (mishkan).

What's the spiritual(figurative/methaphorical) difference between Ya'akob and Yisrael, and between Ohel and Mishkan?


texts:
Rav Tzadok haCohen in Peri Tzaddik on Vayishlach, section 11, last paragraph, discusses that Persian/Medean exile corresponds to Yaakov avinu.

In passing, he discusses the Talmud (Bavli Berachos 8b) which first quotes Rabban Gamliel who says that he likes 3 aspects of Persian conduct because they are modest, and right after, the Talmud quotes Rav Yosef that the Persians are designated for Gehinnom.

Rav Tzadok resolves the seeming contradiction by saying that their modesty leads them to Gehinnom because it is not migeder kedushah.

Could someone please explain what he means, and possibly explain how modesty (when not applied in a fake way to lead to more immodesty) can be not from the aspect of kedushah?

Thank you very much.


texts: Why no 15-minutes-early clause in English rabbis' contracts?

texts:
Rabbi Yitzchak Reuven Rubin wrote in 2001:

  In fact, it wasn't long ago that every rabbi in England was required by contract to "present himself fifteen minutes before the time of Divine worship."

What changed? Is it that there's no longer a standard contract? (If so, why was it destandardized?) Or is it that the standard contract no longer includes that clause? (If so, why was the clause removed?) Or what?


texts: Prohibition against leaving a laundry machine running into shabbos?

texts: I've been struggling to understand this issue for a while. It's come to my attention that it's forbidden (according to some opinions, at least) to start a laundry / dryer load on erev shabbos, and let it go by itself into shabbos. I would like some clarification as to why this is the case. If you're allowed to leave the lights on through shabbos, which are constantly being powered, why should we not be able to leave our laundry machine going into shabbos, which will run for far less time than will the lights? I am aware that certain groups allow a laundry machine to be going into shabbos, my question only related to those groups who hold that this is forbidden.


texts:
I read somewhere that one of the reasons you can't take pictures on Shabbos is because of the melacha of Kotev/Writing.

Does this also apply to a pinhole camera which does create a temporary image but not with ink or the sort?


texts: I go by a couple of synagoges on the way to work and I notice signs on the telephone poles saying "End of eiruv". Looking around, I don't see any lines that would form a closed space. I had been given the impression there had to be a physical line to mark the space. Is this correct?


texts: Why is hair sometimes considered *erva* (nakedness) but sometimes not?

texts: Why do people say that the hair of a married woman is considered as nakedness, but not the hair of a single woman?  Isn't hair just hair?  What if a man grew his hair long - would it also be considered erva?


texts:
Who knows one hundred eighty-nine?
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:
I've heard that there is a dispute among halachic decisors if one is allowed to use an urn like the one shown below on Shabbos

because the outside water tube gets cold over Shabbos but then gets reheated in the cup. Both sides agree that "Yesh bishul achar bishul" (there is cooking after cooking).

What is the argument? It seems to be a machlokes b'mtzius (an argument over a fact).


texts: From what I have heard there were those that did not eat turkey (such as Rabbi Yaakov Kamenetzky Zatzal) due to a question whether we have a Mesorah as to the Kashrus of this bird. I know that many people do eat turkey, myself included. What are the two sides of this dispute? Is there really no Mesorah, then how come many people eat it? If there is one then what is the reason that some people do not?


texts: What is the history and origin of the Etz Chayim symbol and the 10 Sefiroth?

texts:
This question is related to the question 'what is the origin of the Hebrew language?' since Hebrew is a key part of the Kabbalistic Tree of Life. However, the question of Hebrew language origins seems to have more historic and archeological answers than the Kabbalistic symbol's origins. Hebrew language may still be relevant nonetheless; if Hebrew language is thought to stem from Canaanite language/Phoenician alphabet (the first alphabet!) and that from Ancient Egyptian language, where/when did the Tree of Life symbol and organization of the Alephbet and Sefiroth come to be? If the Tree of Life symbol is from the time of Abraham, was the Phoenician Alephbet used in designating the 22 paths?
From what I can tell, the 10 Sefirot are first attributed to Sefer Yetzirah, which has authorship ascribed to Abraham who lived sometime in the 2nd millennium  BCE. That would mean the 10 Sefirot were written on Earth earlier than the Torah which was first written in Moshe's time (a few hundred years later than Abraham's time). Again on the language point, from what I can tell, at both those times either no alephbet existed yet or Phoenician/Paleo-Hebrew was used. Since Sefer Yetzirah practically details the Hebrew language, I wonder about the relationship between the origin of Hebrew and the Sefer Yetzirah (which is perhaps the introduction of the Tree of Life symbol).
Regardless of language timing, I'm not sure if the Tree of Life symbol itself can be said to have been introduced in Abraham's time, given the claim that Sefer Yetzirah's Sefirot do not correspond to that of the Kabbalistic Tree of Life we see today:

"An intimate relation exists between the Sefer Yetzirah and the later mystics; and although there is a marked difference between the later Kabbalah and the Sefer Yetzirah (for instance, the Sefirot of the Kabbalists do not correspond to those of the Sefer Yetzirah), the system laid down in the latter is the first visible link in the development of Kabbalistic ideas."
via https://en.wikipedia.org/wiki/Sefer_Yetzirah which cites it to: Singer, Isidore; et al., eds. (1901–1906). "YEẒIRAH, SEFER". Jewish Encyclopedia. New York: Funk & Wagnalls Company. Retrieved 16 April 2013.

I'm not yet aware of how the Sefer Yetzirah's Sefirot differ from those we see today in the Kabbalistic Tree of Life symbol.
What is the best estimate, or what are the best estimates if it is in contention, of the Kabbalistic Tree of Life symbol's origins? If the answer to this question is too lengthy for this format, a response pointing me in the direction of fuller answers (e.g. in form of a book, lecture, expert) would be appreciated/accepted.


texts: I learn Gemara daily and I can read rather well through the text with Rashi and Tosafos. I would like to incorporate Rishonim into my learning. How do I do this? Do I look at them on every sugya? Do I chose questions that bother me? Please assist


texts:
As per this answer, since the fixing of the calendar (let's say, at the time of the gemara), Yom Kippur does not fall on a Saturday night.

Leon Wieseltier, in his book "Kaddish" (page 102) tells of an argument between Jacob Tam and Meshullam Ben Nathan regarding whether one is allowed to eat on Shabbat afternoon. It is discussed by Zedekiah the Physician (identified on page 66 as a contemporary of Isaiah of Trani, both living in the 13th century).

  Zedekiah also reports that "there was once an incident in Lorraine [where it was customary to refrain from eating on Sabbath afternoons], and there was danger [because the fast of Yom Kippur was to begin at sundown], and it was only with difficulty that permission was granted to eat on the eve of Yom Kippur just before the service began.

A page later, Wieseltier writes that Mordecai ben Hillel (Germany, 13th century) records that "it was Jacob Tam's father -- Meir Ben Samuel, or Meir the Venerable, who was married to Rashi's daughter and was one of the earliest Tosafists, or glossators on the Talmud -- who reported the incident in Lorraine, which must have occureed in the eleventh century."

There is no specific date given for the unsourced anecdote (and I don't have Zedekiah's original text to check in) but a quick look online shows that the Jewish community of Lorraine dates to AFTER the time of the gemara.

If this anecdote is accurate, the community in Lorraine, many hundreds of years after the calendar assured that "lo adu rosh" had a situation where Yom Kippur was on a Saturday night/Sunday.

Is the anecdote wrong or were there communities that didn't abide by the fixed calendar?


texts:
When a boy reaches 12 years old, his nedarim (vows) are considered to be binding. However, I don't believe I've ever seen a 12 year old boy make Hataras Nedarim on Erev Rosh HaShanah. Is there a reason why they don't, or is it done and I have just not seen it?

(Please feel free to edit this question or add comments to expand on the sources that I have purposely left out because of a lack of knowledge.)


texts: Doubling the reason for the flood in the Torah

texts:
At the end of Parashat Bereishit (6,7) the Torah repeats two very similar statements twice - in a form of "ABAB" instead of "AABB":

  Aוַיִּרְא֤וּ בְנֵי־הָֽאֱלֹהִים֙ ...וַיִּקְח֤וּ לָהֶם֙ נָשִׁ֔ים מִכֹּ֖ל אֲשֶׁ֥ר בָּחָֽרוּ׃
  the divine beings ...took wives from among those that pleased them.

  Bוַיֹּ֣אמֶר ה' לֹֽא־יָד֨וֹן רוּחִ֤י בָֽאָדָם֙ ...׃
  The LORD said, “My breath shall not abide in man forever, ...”

  Aהַנְּפִלִ֞ים הָי֣וּ בָאָרֶץ֮ .. אֲשֶׁ֨ר יָבֹ֜אוּ בְּנֵ֤י הָֽאֱלֹהִים֙ אֶל־בְּנ֣וֹת הָֽאָדָ֔ם וְיָלְד֖וּ לָהֶ֑ם ...׃
  ...the Nephilim appeared on earth—when the divine beings cohabited with the daughters of men, who bore them offspring...

  Bוַיַּ֣רְא ה' כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם ...׃
  The LORD saw how great was man’s wickedness on earth...
  וַיֹּ֣אמֶר אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה ...׃
  The LORD said, “I will blot out from the earth the men whom I created—men together with beasts, creeping things, and birds of the sky; for I regret that I made them.”

Why is this repeating order?


texts: Why was it improper to stick out a thumb in the Temple?

texts:
The Mishnah says, in Yoma 2:1, “the assigner [of tasks] would tell [all of] them: "Stick out your fingers [for the procedure to assign the task]." And what would they stick out? Either one or two [fingers], and they would not stick out their thumb in the Temple.”

Why is it improper to stick out the thumb in the temple?


texts: Pointing out someone's deceitful actions or ways

texts:
Is there any problem with putting someone in their place? Let's say there is a person who is not truthful in their day to day activity, is a hypocrite, does things to fool people in order to get financial gain. And many people are really indeed fooled by such a person. Is there anything wrong with calling this person out and saying that perhaps what they're doing is wrong? Especially if their actions are sometimes against the Torah or what Chazal said, for example, if they ask for tzedeka although they are really not worthy.

I would say to tell other people would be lashon hara or perhaps motzei shem rah. However what about to address the person himself?

(Any sources one way or another would be helpful.)


texts: Can a wedding band be made of multiple colors of gold?

texts: To be kosher, a wedding band need be solid gold, so as not to leave room to question the value of the ring. As much of the gold used in jewelry is often 14k or 18k gold, as previous questions have addressed, it's acceptable to use white/rose/et c gold for the ring, but, assuming unadorned and without engraving, is a combination of these different varieties of gold still acceptable for a kosher wedding band?


texts: Torah transmission according to the Rambam

texts:
the Rambam in the introduction to Mishne Torah counts 40 generations from Moshe Rabeinu to Rav Ashi (compiler of the talmud) in the transmission of the oral law and lists the names of these sages.

Are these 40 continuous generations? (i.e. one sage transmitting to another) If no, how big are the gaps between them?

excerpt from there

  Thus, there were forty generations from Rav Ashi back to Moses, our
  teacher, of blessed memory. They were: 1) Rav Ashi [received the
  tradition] from Ravva. 2) Ravva [received the tradition] from
  Rabbah.....


texts: Are there any safrut teachers in Boston?

texts:
I have, as I've expressed in previous questions, a strong interest in safrut. As such, I would love to learn the relevant halachot and beautify my writing, which although it would likely be kosher (were I educated in the halachot) is not what I'd expect of a sofer.

Is there anyone in the Boston area who teaches hilchot safrut and sta"m?


texts: My great great grandmother was Jewish - am I?

texts: I've discovered that my great, great grandmother was Jewish - i.e. my mother's mother's mother's mother. She converted to Catholicism upon marriage.  Are matrilineal descendants of a Jewess who converted out still considered to be Jewish?


texts: Where can I find Shekalim (Talmud Yerushalmi) in English online?

texts:
I hadn't noticed that the Daf Yomi cycle includes masechet Shekalim, from the Talmud Yerushalmi.  I've been following the cycle using a (digital) Soncino English translation of the Bavli; this set does not include the upcoming Shekalim.  It's a little late to procure a print edition (it'll be half-over before a book would arrive).  I found the mishnayot online in English, but not the g'mara and nothing broken up by daf.  (There is g'mara, right?  This calendar says we'll be doing this tractate for about three weeks.)

Where can I find a daf-by-daf English translation online?


texts: Are you responsible for damage your driverless car causes?

texts:
Driverless cars are in the process of becoming a reality and it is a matter of time before they are a mainstream product. These car are pre-programmed to make certain decisions in the case of imminent danger. For example they may choose to crash in order to avoid hitting someone. While not being completely familiar with the programming involved it is my understanding based on a news program that in certain situations the vehicle may not allow the driver to override the programming, such as in situations of imminent threat to life.

My question is when a driverless car damages who is responsible the owner or the company? I understand that generally when a person owns something it is her responsibility to guard it and prevent it from causing damage, however that may not be possible in this case. Furthermore usually when a person buys something they own and are in full control of it, however with this item the company continues to have a certain amount of control over the item even after the sale.


texts: Is a berit milah performed by a female jewish mohel halachically valid?

texts:
Is a jewish female pediatrician permitted to perform
The mitzvah of berit milah on a jewish infant?
If such a berit milah is performed by the female
Mohel. When the infant grows to maturity
Is he required to get himself circumcised again
By a jewish male mohel??
Thank you.


texts: Is one allowed to audio/ video record someone without their knowledge or consent?

texts:
In American law, when it comes to recording a telephone call, 38 states  allow "one party consent" - namely, as long as one person is ok with recording the call (i.e., you) the other party doesn't need to give approval or consent (source, bottom of page 1).

Have a couple questions:

Would this halachically be allowed and why yes or no? ( ex: "yes"- dina d'malchusa dina, "no" geneivas da'as, I never would have said something if I knew I was being recorded)
However we rule on Q1, would that be extended to being recorded on video or would that perhaps be different?


texts:
In Genesis 48:15-16, Jacob blesses Joseph by (seemingly) requesting of G-d that His angel bless Joseph's children:

  וַיְבָ֥רֶךְ אֶת־יוֹסֵ֖ף וַיֹּאמַ֑ר הָֽאֱלֹקים אֲשֶׁר֩ הִתְהַלְּכ֨וּ
  אֲבֹתַ֤י לְפָנָיו֙ אַבְרָהָ֣ם וְיִצְחָ֔ק הָֽאֱלֹקים֙ הָרֹעֶ֣ה אֹתִ֔י
  מֵעוֹדִ֖י עַד־הַיּ֥וֹם הַזֶּֽה׃ הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י
  מִכָּל־רָ֗ע יְבָרֵךְ֮ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י
  וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב
  הָאָֽרֶץ׃

  And he blessed Joseph, and said: ‘G-d before whom my fathers Abraham and Isaac did walk, G-d who hath been my shepherd all my life long unto this day, let the angel who hath redeemed me from all evil, bless the lads; and let my name be named in them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.’

Nonetheless, the widespread custom to is to recite (as part of the service before going to sleep) only the latter verse (48:16). The omission of the initial addressing of G-d from 48:15 leads to the popular interpretation of the prayer as addressing directly the angel. This would seem to be a violation of the prohibition of praying to angels as an idolatrous practice. Do any sources discuss this issue?

Related:

HaMalach HaGoel Osi


texts:
Who knows one hundred twenty-four?
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: Zecharia 14:4 vis-a-vis the reality of Har haZeisim being a cemetary?

texts:
This question has bothered me on and off over the years  - typically around this time as we read this perek on the first day of Sukkot as the haftarah:

  וְעָמְד֣וּ רַגְלָ֣יו בַּיּוֹם־הַ֠הוּא עַל־הַ֨ר הַזֵּתִ֜ים אֲשֶׁ֨ר עַל־פְּנֵ֥י יְרוּשָׁלִַם֮ מִקֶּדֶם֒ וְנִבְקַע֩ הַ֨ר הַזֵּיתִ֤ים מֵֽחֶצְיוֹ֙ מִזְרָ֣חָה וָיָ֔מָּה גֵּ֖יא גְּדוֹלָ֣ה מְאֹ֑ד וּמָ֨שׁ חֲצִ֥י הָהָ֛ר צָפ֖וֹנָה וְחֶצְיוֹ־נֶֽגְבָּה׃

  On that day, He will set His feet on the Mount of Olives, near
  Jerusalem on the east; and the Mount of Olives shall split across from
  east to west, and one part of the Mount shall shift to the north and
  the other to the south, a huge gorge.

My question (several, actually) is: if this nevuah is to be taken at face value what will happen to those buried on Har haZeisim when this dramatic cleaving occurs? Again, if this is the literal understanding of the verse (and my impression from the commentaries is such that it is) then when and who allowed the usage of Har haZeisim as a burial place at all?

If anyone has insights or better yet references with whom to consult I'd greatly appreciate it.


texts: Does soy milk need a hechshir since they put in artificial things that can be trayf or its all natural and it won't need a hechshir


texts: Why are the names of some mitzvos changed to from "al" or "lo" to "bal"

texts:
For example,

אַל תְּשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הַשֹּׁרֵץ וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם (al t'shaq'tzu...)

is commonly called בל תשקצו (bal t'shaq'tzu),

אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ (... lo-soseyf...)

is commonly called בל תוסיף (bal tosif), and

לֹא-תַשְׁחִית אֶת-עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן (lo sashchis...)

is commonly called בל תשחית (bal tashchis).

Why  בל (bal)? And what significance does בל (bal) have that it is used for some mitzvos and not others?


texts: Paul being sent as a double agent by the Sanhedrin

texts:
I think there's a pretty popular conspiracy theory supposedly based on a censored Midrash that Paul was sent by the Sanhedrin to revolutionize Christianity in order to fully differentiate it from Judaism. Originally the early Christians were hard to distinguish from regular Jews, until Paul came on the scene.

Is this a Midrash? What's the earliest source to this legend.


texts: Is one permitted to change one’s minhagim from Sefardi to Ashkenazi?

texts: If a person grew up Sefardi and wanted to change his minhagim to Ashkenazi (including pronunciations) is it permitted to do so?


texts: Kriyas Yam Suf and Naḥshon ben Amminadav

texts: By Kriyas Yam Suf it says that the first one to Jump in was Naḥchshon ben Amminadav. My question is: why didn't Moshe Rabbenu jump in first?


texts: Riddle: What halacha is learned from something said by Satan?

texts: Riddle: Name a halacha derived from a statement of Satan.


texts: Is a person allowed to pray for something unrealistic?

texts: Is a person allowed to pray for something that is statistically very unlikely to occur, such as winning the lottery?


texts: Forefathers' merits mentioned for the Golden Calf but not for the Spy Mission?

texts:
Inevitably, my rav is unafraid to admit what he doesn't know, but he will pose the question, anyway. I heard this from him during last week's Seudah Shlishit, after the herring:

There are two sins that B'nai Yisra'el did where G-d proposes to destroy all the people and make Moshe into a great nation - The Golden Calf and the Spy Mission. In both occasions, Moshe turns down the offer and appeals to G-d in similar fashion in both. His initial argument in both is "What will Egypt (or the other nations) think?"

However, in the case of the Golden Calf, he invokes the merit of Avraham, Yitzhak and Ya'akov as part of his appeal. We do not see the forefathers' merit used in the Spy incident?

Why did Moshe not make any mention of this in the spy incident?


texts:
Many times, jewish people were forced to leave their cities and rebuild their communities in other places. Jewish life needs a lot of elements to be practiced at full (bread, wine and candles for the shabat, leather for tefilin, metal for the hanukkiah (?), a piece of land for the cemetery (needs to be specific?), etc).

My question is then:

What is the list of resources that I would need to rebuild a jewish community from scratch, given that I already have a sefer torah? And that I have already managed basic needs such as food, water and shelter.


texts: Who is the underlined square k certification

texts: I recently noticed that some Ronzoni pasta does not have the OU as in the past. Instead it has the underlined square k. Does anyone know which certifying agency this is?


texts: What does בהם refer to in some texts of אַתָּה חונַנְתָּנוּ?

texts:
In Maariv after Shabbos we insert אַתָּה חונַנְתָּנוּ into the Amidah. In some siddurim the word בהם is introduced making it read
אַתָּה חונַנְתָּנוּ לְמַדַּע תּורָתֶךָ. וַתְּלַמְּדֵנוּ לַעֲשות בהם חֻקֵּי רְצונֶךָ
What is בהם referring to? It seems like in some version there must have been the word like שבתות which has got left out.


texts: What are the possible reasonable meanings of "Love thy neighbor"?

texts:
What are the original Hebrew words for "love", "thy", "neighbor", "as", "you", "love", "yourself" in "love thy neighbor as you love your self"?
What's the transliteration of those words in English (in case you
answer the first with Hebrew letters)?
What are the potential reasonable translations of those words?
What are the possible reasonable meanings of those words?

Sorry for making 4 question marks, but I am sure everyone can see that it's essentially one question. I am just guiding the kind of detailed explanation I want to see.

Motivation: Many Jews seem to think that it's the second most important commandment in Torah.

English speaking Christians think it means to be "altruist" to "those
who live near you". Actually that's literally what "love your
neighbor" means in English.
Wikipedia says that Jews interpret that to mean being "fair" to
"fellow Jews".
Some gnostic gospel claims that it means you need to love
your "friends," namely those who have been kind to you. It's more of
advice than a good deed.
Indonesians translate that as something along "love your fellow
humans" (kasihilah sesamamu manusia seperti dirimu sendiri) which literally implies we have to love members of the same species as us (homo sapiens). That is the actual Indonesian translation of the Bible phrase.

Thus, this is supposedly the second most important commandment and yet everyone interprets it differently to a pretty substantial degree.

So I simply want to know more about what are all the reasonable meanings and perhaps I can have a better "guess" of what it must truly mean.

Obviously, since I'm asking on this site, I seek the Jewish interpretations.


texts: The Plishtim or Philistines captured the Ahron Kodesh from the Jews (Shmuel I Chapter 5), then they returned it with a gift of golden rats and  hemorrhoids as that was what they were punished with for stealing the Ahron Kodesh (Holy Ark) (Shmuel I 6:4-5). Now I would say that's in bad taste, but they were pagans and would worship in strange ways, like defecating to their gods, so this is just par for the course. Here is what throws me off: We save it and store it by the Ahron Kodesh with the Luchos! What is the deeper significance of these two type of gifts that they were bestowed such a great honor? Let me clarify: why did the Jews feel it important to memorialize this gift?


texts:
Who knows fifty-one?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: What is the nature of the Artscroll siddur's "Readings after Shacharis" section?

texts:
The Complete Artscroll Siddur has a section after Shacharis entitled "Readings Following Shacharis" which contains

(a) three lists: The Six Rembrances, The Thirteen Principles of Faith, The Ten Commandments

(b) three chapters, The Chapter of Repentance (Deut 30:1-10), The Chapter of Reverence For G-d (Deut 10:12 - 11:9) and The Chapter of Manna (Exod 16:4-36), along with short associated prayers

(c) some concluding prayers: Prayer For Livelihood and After Prayer Services - Morning and Evening, which is two paragraphs plus Psalm 67

(d) and finally the rubric "Some recite Adon Olam"

Is this section a collection of various local practices, or is it a properly constituted section, in the same manner as, say, the Shema and its blessings? In their Seif Edition Weekday Siddur, Artscroll have only included the three lists.


texts:
The Talmud (Bab. Ta'anith 26b) tells us that the 15 of Av was a fantastically happy time celebrated with joyous festivals.  Why?

One reason given is that the traveling Israelites who left Egypt stopped dying. Since we have a tradition that none of those who left, except for Kalev and Yehoshua', were permitted to enter the land, presumably this is because the last person from that generation finally died.  Also, since there were certainly children who left, and since they wandered the wilderness for 40 years, this also tells us that youngest person of that generation died at younger than 40 years (if the person was a newborn when they left, and the 40 years of wandering hadn't ended yet).  This does not sound like a great thing to celebrate.

Another reason given is that the tribes were given permission to intermarry.  This had to do with land ownership and tribal autonomy.  Presumably, then, the land had been fully settled at this point, which allowed the tribes to intermarry without worrying that any land disputes would arise.  However, we know that parts of the land never did get properly settled (eg., Eretz HaPelishtim), and even if they had been, this shows that the new immigrants couldn't trust each other.  This also does not seem like grounds for celebration.

A third reason given is that the tribe of Binyamin was re-integrated after a bitter civil war.  OK, that's good.  But their numbers were decimated, and this was really just a concession that they had gone out of bounds and were accepting the terms of their surrender and shame.

Removing roadblocks to Yerushalayim and burying the dead of Beitar, two other reasons given, seem to also be examples of the end of a tragedy, and the final reason given, the conclusion of preparation of the wood (on an annual basis) for the firewood for the Altar, seems like the only event that might warrant an institutional celebration, but it's one that might be done in the city and the confines of the Beith HaMikdash, not necessarily throughout the land.

So what's the real* reason this day is celebrated so joyously?

*Perhaps "underlying" is a better word to use here.  Several different versions of this question are floating around in my head; one version wonders if there is some historical or cultural significance to this date that might be explained Aggadically.


texts: Ana B'choach - Private prayer or Sing-Along song?

texts:
Many people have the custom to recite the prayer "Ana B'choach" after the initial six chapters of Tehillim said in Kabbalas Shabbos and before "Lecha Dodi". Based on the fact that it references certain uncommon names of God and that the custom's origin seems to be the Sh'la, I would identify this prayer as being of a kabbalistic nature.

Now, I don't know if this has basis, but I've always felt that kabbalistic practices should be kept to one's self as private practices. This is why, although I personally do not recite the prayer, I think it is proper that it is not customarily recited out loud, but rather quietly in an undertone.

However, this past week, the chazzan of the minyan I was praying with decided to have everyone sing it out loud in unison to a popular tune. This made me extremely uneasy.

So I ask: Is there anything really wrong with what this chazzan did? Is there a reason why the prevalent custom is to recite it quietly and individually?


texts: Why is "we" mentioned twice in the English translation of Ps. 20:8?

texts: In the English of Psalms 20 verse 8 "we" is translated twice both in the translation and in Rashi's notes.   I read  וַאֲנַחְנוּ  as "and we".  What am I missing?  (http://www.chabad.org/library/bible_cdo/aid/16241/jewish/Chapter-20.htm#showrashi=true)


texts: Why do people stand for "Hodu L'Hashem Ki Tov"?

texts:
On Shabbos, we say the long Hodu L'Hashem Ki Tov. The minhag is to stand.

What is the reason for this?


texts: Is a “great loss” with regards to Hilchos Shabbos only tangible loss, or also theoretical loss?

texts:
In Hilchos Shabbos there are areas where one can act leniently if not acting as such would cause הפסד מרובה (significant financial loss).

Is such a loss only regarding for tangible “current” or previously invested money, or does it also include a “possible” (I.e theoretical) loss (e.g your money may or may not be in a house that is on fire, etc.)?


texts: What happened on the  17 of Tammuz to inspire the fast observed on that day?


texts: List of instances where Rambam argues on the Rif

texts:
It is mentioned (Yad Malachi: Klalei HaTalmud 148, 154, 301, 307, 330, 415, 550) that the Rambam seldom argued on the Rif.

Is there a comprehensive list which enumerates how many times they argue - and what those instances are?


texts: Al pi halacha, are descendents from Marranos considered Jewish?

texts:
What level of proof would be needed for a person whose ancestors lived in Mexico and who claims to be a descendant of the Marranos to be considered Jewish for the sake of marriage?  Or are all such people required to do  tevila for the sake of conversion prior to marriage in an orthodox setting?

I think this question may not be fully answered by the MY answer to the more general question “Am I Jewish?” because there is historical support for the existence of Jews in (and then from) Spain who lived outwardly as Christians.


texts: The Orchos Tzaddikim in Shaar HaSimcha: What does Purim have to do with remembering the Exodus?

texts:
The Orchos Tzaddikim in the end of Shaar HaSimcha writes:
(Source from Sefaria.org)

גם צריך לשמוח בשבתות וימים טובים ופורים, כי כולם לזכר יציאת מצרים ולזכר הנסים שהפליא עם בחיריו
It is also necessary to rejoice on Sabbaths, Festivals and on Purim because all of them are a memorial to our exodus from Egypt and of the miracles which He has done wondrously with His chosen ones.

My Question:
What does Purim have to do with remembering the Exodus from Egypt1?

1. While it can also be asked "What does the Sabbath have to do with remembering the Exodus?" or "What do the festivals have to do with remembering the Exodus?" the connection between Purim and remembering the Exodus is what intrigues the author of this question.


texts: The oldest Avot DeRabbi Natan Manuscript?

texts:
Avot DeRabbi Natan was written soon after the penning of Pirkei Avot (according to this, it was written from 160 CE to as late as six or seventh centuries).
As far as I'm aware, no manuscript of Avot DeRabbi Natan exists any earlier than the 9th century. What are the earliest/oldest manuscripts for Avot DeRabbi Natan?


texts: Breslov Lecha Dodi in Katamon, Jerusalem

texts: I've been twice to the Breslov Minyan next to the hospital in Katamon for Kabbalat Shabbat. It's probably my favourite minyan in the world, and the most amazing part of the davening is the Lecha Dodi, which goes through six or seven melodies and lasts about 25 minutes. Looking online I can't find any information on the minyan or the melodies they sing for Lecha Dodi - can anybody recall/ does anybody have a recording?


texts:
B"H
It's known that every number has some significance in the Torah, what then does the number 800 (represented by a final fay according to one system of gematria) represent in the Torah, in other words what (other) significance does that number have?
Blessings and success


texts: What is the etymology of the name Teradion (as in R. Haninah ben Taradion)?

texts: The name sounds Greek, and this Teradion would probably have lived in the first or second centuries under Roman occupation. That being said, since it's a Greek name, are there any other examples of rabbis or well-known Jews from that time being mostly known from very non-Hebrew names?


texts:
Possible Duplicate:
  Fast days and time zones

If I am flying from Israel to NY during Tisha B'Av do I have to fast for 32 hours, or can I end the fast when it ends in the place where I was?


texts: Why is א-להי נשמה not א-להי הנשמה?

texts:
In the morning blessing of א-להי נשמה the first few words read א-להי ,נשמה שנתת בי.

To me this literally translates as 'My G-d, soul that you put in me...'

It sounds strange.

Why not say, א-להי ,הנשמה שנתת בי. 'My G-d, the soul that you put in me'.

Is there a reason why the ה is missing from נשמה?


texts:
Does the phrase b'ezras Hashem make sense philosophically and if so, what does it mean?

B'ezras Hashem implies to me that a person can do things himself, but Hashem helps. In what sense is it true that we have a sort of independent ability to do things? How does that interplay with God's ''help''?

(It seems to me that b'ezras Hashem is used as a replacement for 'hopefully' or the like when 'frum' people talk, but that is a side point.)


texts: Disparate Zemanim in the same local community

texts:
Someone pointed out on a local email list that the ending time for Tish'ah BeAv is listed differently - significantly so - at various institutions in our local community.  He noted the following times published:

Large Orthodox A and Large Orthodox B 9:20

Chabad 9:08

Sephardic 8:55

According to the Orthodox Union, none of the above times is even close (within a minute or two) of the Zemanim I would expect:

Tzeis 42 Minutes    9:14 P
Tzeis 72 Minutes    9:44 P

The closest is Chabad, which is posting a time 6 minutes earlier than the earliest time listed at the OU. Furthermore, the differences in times seem to only occur on fast days; this year's 9 Av schedule appears, to me, to have the most widely divergent times published here.

What accounts for this disparity?  What formula(e) might these organizations be using that they disagree so markedly?


texts: "Eis" instead of "es" in the crop b'racha in the Amida

texts:
The ninth b'racha of the amida begins with the words

בָּרֵךְ עָלֵינוּ ה' אֱ-לֹהֵינוּ
אֶת הַשָּׁנָה הַזֹּאת
וְאֶת כָּל מִינֵי תְּבוּאָתָהּ לְטוֹבָה

where both את are vocalized with segol (three triangular dots).
I have heard multiple sh'lichei tzibur at a Lubavitch establishment pronounce the second "אֶת" as "eis" (or [eɪs]). So I consulted two of the most common Lubavitch-used sidurim, and indeed it was printed that way, contrary to every other paper sidur of various versions and traditions I've checked, which have them both as "es".
[Assuming the word is the accusative marker "את" and not the homonymous word for "with"] the vocalization might vary based on the following word if it is following the Biblical pattern of vocalization. If so, which of the rules of that system would make these two words come out differently?
Here are a pair provided by @paquda where the "את" is either connected to the next word by a "-" and "shortened" from its default state of "eis" to "es" or disconnected and left in its natural state of vocalization:

Joined:
כִּ֚י אֶת־כׇּל־מַֽעֲשֶׂ֔ה הָאֱלֹהִ֛ים יָבִ֥א בְמִשְׁפָּ֖ט עַ֣ל כׇּל־נֶעְלָ֑ם אִם־ט֖וֹב וְאִם־רָֽע׃
Separate:
וַיִּבְרָ֣א אֱלֹהִ֔ים אֶת־הַתַּנִּינִ֖ם הַגְּדֹלִ֑ים וְאֵ֣ת כׇּל־נֶ֣פֶשׁ הַֽחַיָּ֣ה ׀ הָֽרֹמֶ֡שֶׂת אֲשֶׁר֩ שָׁרְצ֨וּ הַמַּ֜יִם לְמִֽינֵהֶ֗ם וְאֵ֨ת כׇּל־ע֤וֹף כָּנָף֙ לְמִינֵ֔הוּ וַיַּ֥רְא אֱלֹהִ֖ים כִּי־טֽוֹב׃

Why does the second "את" have a tzeirei ([ei])?


texts: Do the parents of a convert merit in the afterlife for their child's decision?

texts: When my child was little, she wanted to know whether my parents, who are not Jewish, would go to Heaven.  I explained to her that the righteous of all nations have a place in the world to come.  But Rabbi Kalman Winter, zt'l, told my wife she could reassure our then young daughter that because I had converted, my parents would have a special place in the world to come.  What sources support the proposition that parents of a convert benefit from his or her's acceptance of Torah and mitzvos?


texts: On Motzei Shabbat/Tisha B'Av how is the Havdalah candle extinguished?

texts: Since during a normal Havdalah you would extinguish the Havdalah candle in the wine but none is being used because Tisha B'Av starts Motzei Shabbat, what is the proper manner with which it should be put out?


texts:
Does it say anywhere in the Sources that people are not rational?  By that I mean: A certain course of action may be the most logical and common-sensical from all angles, and people do something else.  Illogical heart over logical mind.

Now, I am not talking about believing things that are not part of our everyday experience.  Logic and reason are only the road that leads from assumed and unproven premises to conclusions.  For observant Jews, the Torah is the unquestioned premise, and rabbis use logic and reason to extract proper behavior from it -- so that's not where I am going.

So: Do you recall a general statement by a Sage saying people are not rational?


texts: Criteria for obligation to obligate oneself in mitzvot

texts:
Certain commandments are automatically obligatory, e.g., praying, reciting shema, eating matza on the first night of Passover, etc.  Other commandments, however, seem to be obligatory only if one chooses to do a voluntary act.  For example, there is an obligation perform shechita (ritual slaughter) to allow the consumption of meat.  This is not generally assumed to mean that one is required to eat meat in order to fulfill the mitzva of shechita.  In contrast, the gemara in Menachoth (41a) says that in a time of divine anger, people are judged for not wearing tzitzith even though they did not wear garments that are eligible for the mitzva:

  מלאכא אשכחי' לרב קטינא דמיכסי סדינא אמר ליה קטינא קטינא סדינא בקייטא וסרבלא בסיתוא ציצית של תכלת מה תהא עליה אמר ליה ענשיתו אעשה אמר ליה בזמן דאיכא ריתחא ענשינן אי אמרת בשלמא חובת גברא הוא היינו דמחייב דלא קא רמי אלא אי אמרת חובת טלית הוא הא לא מיחייבא אלא מאי חובת גברא הוא נהי דחייביה רחמנא כי מיכסי טלית דבת חיובא כי מיכסי טלית דלאו בת חיובא היא מי חייביה רחמנא אלא הכי קאמר ליה טצדקי למיפטר נפשך מציצית

  For an angel once found R. Kattina wearing a linen wrap, and he exclaimed, ‘Kattina, Kattina, a wrap in summer and a cloak in winter, and what is to happen to the law of zizith?’ ‘And do you punish’, asked R. Kattina, ‘a person [who omits to perform] a positive precept?’ ‘In a time of wrath’, replied the angel, ‘we do’. Now if you hold that the law of zizith is an obligation incumbent upon the person then that is why one would incur guilt for not wearing a garment with fringes; but if you hold that it is an obligation attaching to the garment, then why [is any guilt incurred] seeing that these garments are exempt? What then do you hold? That it is an obligation incumbent upon the person? I grant you that the All — Merciful would punish one who wears [without fringes] a garment that is subject to fringes, but would the All-Merciful punish one who wears [without fringes] a garment that is not subject to it? — This is what [the angel] implied, ‘You find every excuse to free yourself from the law of zizith’.

See also the Rambam Hilchoth Tzitzith 3:11:

  אַף עַל פִּי שֶׁאֵין אָדָם מְחֻיָּב לִקְנוֹת לוֹ טַלִּית וּלְהִתְעַטֵּף בָּהּ כְּדֵי שֶׁיַּעֲשֶׂה בָּהּ צִיצִית אֵין רָאוּי לְאָדָם חָסִיד שֶׁיִּפְטֹר עַצְמוֹ מִמִּצְוָה זוֹ. אֶלָּא לְעוֹלָם יִשְׁתַּדֵּל לִהְיוֹת עָטוּף בִּכְסוּת הַמְחֻיֶּבֶת בַּצִּיצִית כְּדֵי שֶׁיְּקַיֵּם מִצְוָה זוֹ. וּבִשְׁעַת הַתְּפִלָּה צָרִיךְ לְהִזָּהֵר בְּיוֹתֵר. גְּנַאי גָּדוֹל הוּא לְתַלְמִידֵי חֲכָמִים שֶׁיִּתְפַּלְּלוּ וְהֵם אֵינָם עֲטוּפִים

  Even though a person is not obligated to buy himself a talith and to wrap himself in it in order to make for it tzitzith, it is unfitting for a pious person to exempt himself from this commandment.  Rather, he should always put in the effort to be wrapped in a garment obligated in tzitzith in order to fulfill this mitzva.  And at time of prayer he should be exceptionally careful (to wear such a garment).  It is a great disgrace for scholars to pray without being wrapped (in such a garment).

Along similar lines, I believe Rav Moshe Feinstein, z"l, wrote a responsum encouraging his grandson to wear wool tzitzith even in the summer in order to fulfill the biblical obligation even according to those (e.g. the Rambam) who hold cotton garments are biblically exempt from the obligation (as opposed to, e.g., the Rama who holds that even cotton garments are biblically obligated in tzitzith.

What are the criteria by which a mitzva which is not automatically obligatory, still suggests at least an ideal to self-obligate in order to fulfill the commandment? For example, is one obligated to desire an egg in order to fulfill shiluach haken?  Is the idea expressed in Menachoth limited to tzitzith?


texts: What means the term "sopheric" ("sopherisch" - this question cites a short german sentence)

texts:
Reading Heinrich Graetz's 1871 study on "Kohelet" again I run on the term "sopherisch", even in connection with "postexilic-sopheric".  Never heard this word before; google, wikipedia are of not much help here: what does it mean?

(...) Das Judentum, das altbiblische, wie das nachexilisch-sopherische,
hat die Unsterblichkeitslehre keineswegs als Glaubensartikel  aufgestellt.
Das durch die sopherische Leitung neu aufgebaute Judenthum
kennt nur die Auferstehung der Leiber (...)

(H. Graetz, "Kohelet oder der Salomonische Prediger", Einleitung, S.29)

... hopefully my tags are meaningful...


texts: Mentioning the name of the sick in teffila

texts:
We see in this weeks Parsha (Baha'aloscha) that Moshe Rabbeinu prayed for his sister Miriam's Refuah by saying "אל נא רפא נא לה".

The Gemara in Brachos (34a) says that from this passuk we see that one does not have to say the choleh's name when davening for them, as Moshe did not say Miriams name.

However, one could ask that in another gemara (Taanis 23b) it brings a story that one Amora asked another Amora to daven for his wife, the other Amora asked "whats her name".

The question is, based off the gemara in Brachos why did he have to ask her name?


texts: Is there Yichud in a video-recorded location with no person watching?

texts:
A man and a woman are in a locked room alone, and there are video cameras recording all action going on in the room. No-one is watching the video live, but the video could be watched at a later time.

Is there still a problem of Yichud, or does the fact that they know that someone can watch the video later permit the Yichud?


texts: sanctify the soul or sanctify the world?

texts:
I read a chabad sheet which claims (no source) that the main purpose of our religious service is to sanctify the world and not the soul and that this was the mistake of the spies who thought they could grow better if they stayed in the desert living on miracles instead of going to Israel and working the land in mundane activity. Their mistake was that working the land is bringing Godliness into the world and this takes precedence.

could be this is why Chabad chasidim go out all over the world to "sanctify the world".

what does chazal say on this question? looking for sources from the rishonim and before.

update: I don't know what sources Chabad chasidut is referring to, however, I found a source for the concept of sanctifying the world in the Mesilat Yesharim ch.26 (though his interpretation of this midrash is likely based on the kabala) "In this way was all use they made of the things of this world. Since they were clinging to G-d's holiness, blessed be he, behold, it was an elevation and an enhancement for that thing which merited to be of use to a Tzadik. Our sages already referred to the matter of the "stones at the place" which Yaakov took and put under his head..." (Chulin 91b)


texts: Why did Yosef's brothers speak freely in the presence of the interpreter?

texts:
In Parashat Miketz, Yosef's brothers encounter him disguised as the viceroy of Egypt, and he accuses them of espionage, jails them for three days, and makes a demand that they know their father would never allow. In his presence, they discuss their suspicion that they are being Divinely punished for their mistreatment of Yosef years earlier. They have no reservations discussing this in front of Yosef because (Gen. 42:23):

  וְהֵם לֹא יָדְעוּ כִּי שֹׁמֵעַ יוֹסֵף כִּי הַמֵּלִיץ בֵּינֹתָם

  They did not know that Joseph understood, for the interpreter was between them.

In other words (according to Rashi's intuitive explanation), during their entire encounter with their disguised brother, they'd been speaking Hebrew to an interpreter, who was translating into Egyptian for Yosef. So, they assumed that Yosef didn't know Hebrew and that they could therefore speak freely in this language.

I've always wondered why they weren't concerned that the translator himself would report their conversation to Yosef. Does the verse really mean that the interpreter had been between them, and now he was on a pistachio break? Or, was there some sacrosanct code of interpreters that they would never report on overheard conversations? If Yosef had Hebrew interpreters at his command, shouldn't they have suspected that he'd have Hebrew-understanding spies listening to their conversations also?


texts:
A piece of clothing requires Tzitzit to be placed on it if it has four corners. The Sifrei (234) states:

  כסותך, פרט לטגא ולתובלא ולתיבלטירים לתקרקים לבורסים לבורדסים לפי שאינם מרובעים:
  "Thy clothing" (Deut. 22:12): to exclude a Taga, a Tuvla, a Tiblatirin, a Tikrakim, a Borsim and a Bordsim [I assume those are types of clothing] for they aren't square.

The Beit Yosef (OC 10) quotes Mahari Abuhov similarly:

  אלו הארבע כנפים לדברי הכל צריך שיהיו מרובעות לא שיהיו עגולות
  All agree these four corners must be square not circular.

Does anyone discuss how sharp a corner it has to be in order to be obligated in Tzitzit? What if it is an obtuse angle? What if it is slightly rounded so as not to be pointy?

(Note I'm asking the question from the positive side: one can say a bracha on tzitzit of what kind of corner? not: what kind of corner does one no longer need to worry about putting tzitzit on?)


texts: Netilat Yadayim: Blessing Before or After?

texts:
These may not be the original sources for either shiTTah, but two early examples of either of them can be found in the Rambam, Mishneh Thorah - Hilkhoth Berakhoth 6:2 (mevorekh batteHiloh), and in the siddur of Rav Saadia Gaon, dinei berakhoth - ^amudh 88 (uv^aqav ghusl al-yadayin - wa-aHarei reHiSath ha-yadhoyim).

Essentially, the order for each method is:

Rambam: fill cup, say berakhah, pour water, and dry hands
Rasag: fill cup, pour water, say berakhah, and dry hands

My questions are:

Which method is original?
What is the source for each method?
And mainly, with the general principle of making berakhoth before performing the miSwah (cf. b.PesaHim 7a-b), how can the second method be justified? And if it can be justified, does that make it original? (cf. first question)


texts: Talmud Megilla 21a seems to have the reasoning reversed

texts:
Talmud Megilla 21a discusses two conflicting verses about how Moses acted when on Mt. Sinai. The verses are (the full verses are in the margin of the linked Talmud page, mentioned above):

Devarim 9:9 (My loose translation) "When I arose on the mountain to get the stone tablets of the covenant that G-d made with you. I sat in the mountain 40 days and 40 nights not eating or drinking."

Devarim 10:10 "And I stood in the mountain as during the first days - 40 days and 40 nights. G-d listened to me this time too and did not want to destroy you."

Rav resolves the conflict (one verse says "standing" and the other verse says "sitting") by stating that when one learnes something new, he should stand. When one reviews what he learns, he should sit.

My question - Rav's reasoning seems reversed if we understand the events of the two verses cited. In the first verse, where Moses mentions that he sat on the mountain, he was actually learning something new, as this was talking about receiving the first set of tablets. He was learning the laws the first time.

The 2nd verse, Moses was receiving the 2nd set of tablets, so, in a sense, he was reviewing what he already learned. There it says that he was standing.

How do we resolved how Rav learned (and said) his statements when the logic seems reversed?


texts:
What is the best way to wash a tallit gadol?

Mine is a fairly traditional large black and white wool tallit with plain white (not techelet) tzitzit. After a few years in shul it's a little yellow around the atarah and there a couple of blood spots (not what you think, one of my kids managed to injure herself during Shabbat services once).


texts:
Rashi on Bereshis 48:22 explains מִיַּד הָאֱמֹרִי as follows

  מיד עשו שעשה מעשה אמורי

The pasuk earlier in Bereshis (15:16) implies that the Emorites were sinners

  כִּי לֹא שָׁלֵם עֲוֹן הָאֱמֹרִי עַד הֵנָּה

I would like to know exactly what was the sin/iniquity of the Emorite people specifically?


texts: How should the vowel/s represented by "yud yud" be pronounced outside of Yiddish?

texts:
אורייתא, ברייתא and היינו are just three common examples of Aramaic words found in Gemara which are commonly pronounced containing the 'ay' (/ai/ei) sound. Of course, this corresponds to Yiddish whose custodians even employ a special digraph: ײַ. The question is: are those words, and many others, being pronounced correctly?

I'll concede that I don't ask this question out of innocence and that I'm entertaining a hunch as to the correct answer to this question. Still, I'd love to hear what other people think before I share what I suspect.


texts: Source for story of rabbi's claiming land said "you're both mine"

texts:
I heard the following story recently (though I paraphrase, and may have some details wrong):

  When Rabbi M'nachem Perr lived in Queens, New York, he had an Italian, non-Jewish neighbor who, during one period, was gradually moving the boundary between their two properties farther and farther into Rabbi Perr's property. Rabbi Perr's wife and son, Y'chiel, were incensed, though Rabbi Perr, himself, didn't mind. Y'chiel decided to go out each week to measure the Perrs' yard, doing so while the neighbor was watching, to make a point. On one such occasion, the neighbor called him over and told him a story:

    There were two Jews arguing over a bit of land. They went to the rabbi, who heard their case and said that it was a very difficult case and he would have to ask the land for its adjudication. They went to the land, and he put his ear to it. Then he told the litigants: "You say 'the land is mine' and you say 'the land is mine', but the land says 'in just a short while they will both be mine'."

  The Italian neighbor concluded: "And do you know where I heard that story? From your father! It's from the Talmud!"

Is it really from the Talmud? Where in the Talmud (or what's its source otherwise)?


texts: How do we know that we will enjoy Olam Haba?

texts: Every person has different wants and desires. Some enjoy good food, others enjoy vacations, yet some others enjoy fine art. Although Olam Haba will be a spiritual enjoyment, how do we know that it will be something we will like?


texts: Were Children of Israel killed in the plague of the firstborn?

texts:
We know from Torah that all B'nai Israel who:

Ate the Passover lamb
Did not eat leavening (bread and beer)
Were inside at midnight (and stayed inside until morning)
Were in a house whose doorposts were properly marked

were spared from the plague of the firstborn.

Their animals were also spared (it is not clear how, though the flocks would be too numerous to bring inside):

  But to all the children of Israel, not one dog will whet its tongue
  against either man or beast, in order that you shall know that the
  Lord will separate between the Egyptians and between Israel.  Exodus
  11:7

We also know that non-Jews who did the above things and chose to take on the rules of Judaism (and were circumcised if male) were spared. Exodus 12:48-49

But what about Jews who were in Egypt but not able to go to a house and partake of the Passover meal?

Although the Hebrews lived in more of a serf-like state (keeping their own houses  and communities and choosing their own family units), they were slaves in the sense that their lives did not belong to them.  Pharaoh worked them any way he chose.

It follows that there would be Hebrews who worked in the palace, in the turquoise and copper mines of Serabit el-Khadim and Wadi Maghara (real mines of the era with archeological evidence), and possibly some others elsewhere.

What have commentators said about this, if anything?  Or what can we assume?  I can think of several possibilities:

There were no Jews in the entire land of Egypt that were too far or not able to return to the Jewish community and eat the Passover meal with their family or someone else.  This seems quite unlikely to me, but I haven't found evidence to the contrary.  Edit: there are commentaries that speak of Jews being taken to tutor Egyptian children and perform other tasks away from their places of dwelling.
These Jews were subject to the plague and many died.
Moses was able to send messages and advise them of what to do ahead of time (there at least 2 weeks between the 9th and 10th plagues).
Angels or other messengers of God told them what to do (or they had dreams or they "just knew").
They were spared without following all or any of the rules.


texts: Status of plastic drip coffee filter cone

texts:
What would be the status of the coffee maker cone shown below if it were to be used to make a cup of coffee in a dairy mug? Would it become dairy? Would it remain parve?

Here's how it works. It holds a coffee filter, into which coffee grinds are placed, and over which hot water (approximately 165-180°F) is poured, and it has a small hole at the bottom, through which the coffee-enriched water drips into the cup below.

Does it make a difference if the cup was used, and for what, within the previous 24 hours?


texts: I saw someone claim that, "In Zohar of Pinchos, that an Eishes Ish is לזר מותרת if her husband allows."?

texts: I saw someone claim that, "In Zohar of Pinchos, that an Eishes Ish is מותרת לזר if her husband allows.", while I doubt this, and have not seen this inside, has anyone seen this inside? (Parshas Pinchas is quite long) And if so, could you please list the daf number? Thank you!


texts: What is the reason for sequence of plagues in Mitzrayim?

texts: The Seder is in a particular order essential to correctly observe Pesach.  Is there a comprehensive source (or discussion) of the sequence of plagues, especially for insights of how to apply to our practice and actions?


texts: Can an automated online service business operate on shabbat?

texts:
While this question touches on mine, I'd like to know more specifically about operating an online service business, such as an online subscription based software on Shabbat.

Can the service be used by existing paying customers on Shabbat?
Can new customers sign up and pay on Shabbat?


texts: Would cooking meat and milk in the microwave be prohibited on the biblical level or just a rabbinical level prohibition?


texts: Why did Israeli sportsmen keep their hats on during their national anthem?

texts:
Last year I was at the international softball tournament and I noticed that players from Israel took off their baseball caps during the other teams anthems (as is common courtesy), but kept them during their own national anthem.

I have wondered about it for a long time.

Were the sportsman obligated to remove their hats to observe the custom of the others?
Did they keep their own hats out of a personal choice, or a religious obligation?

I'm concerned that this question might be inappropriate for this site or unanswerable at all, but I am really curious about it.


texts: What is the meaning of Yad Moshe in Parshat VaEira

texts:
In Parshat VaEira (9.35) it says "b'Yad Moshe" כַּֽאֲשֶׁ֛ר דִּבֶּ֥ר יְהֹוָ֖ה בְּיַד   ־משֶֽׁה ; so what was the hand of Moshe that the Torah tells us here about?

(And Pharaoh's heart was hardened, and he did not let the children of Israel go out, as the Lord had spoken (debeer) through the hand (b'Yad Moshe) of Moses.)

Did Moshe's speech impediment force him to speak sign language so that Ahron would understand him?


texts: How could (or why did) Raba follow Rav's stringencies but not his leniencies?

texts:
Eruvin 6 amud 2 says someone who follows the stringencies of Bes Shamay and of Bes Hilel is a fool walking in darkness: rather, it says, one should follow the one or the other, both when it is lenient and when it is stringent.

Shabas 40 amud 1 says Raba would follow the stringencies of Rav but not his leniencies.

How do we understand Raba's actions in light of the Bavli Eruvin?


texts: A better way to warm up food on shabbat morning

texts: When warming up food on a hot tray on shabbat, most poskim do not allow one to put the food directly on the hot tray, but rather insist on a plate or inverted pot or pan be placed on the hot tray and the food be placed on top of that. Unfortunately, even using a shallow baking sheet creates a 1 cm air gap between the food and the hot tray, and the food just doesn't get that hot. Any ideas on how to get food hot with this setup? Hotter warming tray? Different type of baking sheet? Putting the food in a different type on container?


texts: Why is it that the 9th of Av is a full-day fast but the other post-Mosaic fasts are daytime-only fasts? What determined the length?


texts: Why does the weekly torah pirtion need to be read from a Torah scroll?

texts: Couldn't a regular Artscroll Chumash suffice? It would certainly make things easier for the Baal Kore.


texts: If someone doesn't believe in the Gemara, is he a heretic?

texts:
If someone says "I believe that the Mishnayos/Braisos/Toseftas are accurate, but I think that the Gemara made mistakes and has no holiness.

Is such philosophy heresy?

What about someone who argues on specific Mishnas?

What about someone who argues on ALL the Mishnas (he believes that there was an Oral Torah, but it got forgotten)?


texts:
I am looking for Shadal's commentary on the Torah. is it available for free online?
If not does anyone know where it can be purchased the cheapest?


texts:
Shemos 20:17:

  ויֹּאמֶר משֶׁה אֶל הָעָם אַל תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ

What does the 8th word in the verse mean?  Generally, בעבור means "in order to" or "for the sake of," as it is used in the second clause of this verse (without the prefixed ל).  Adding the ל seems to make it a difficult word to understand.  "For in order to"?

What does the ל in this word mean, and how does it change the meaning of the word?  And if it doesn't change the meaning of the word, why is it necessary?

And why the difference between the first and second time it is used in the verse?


texts:
What are the halachic issues involved in hair dyeing for women? Most importantly, does hair dye constitute a chatzitza for mikvah?

Also: are there any communities that forbid hair dyeing altogether? A book I am reading mentions anecdotally that it is forbidden in Satmar; is that so anywhere else, and why?


texts: Why are there so many types of mincha offering?

texts: There is only one method of offering each category of animal and bird sacrifices. Similarly, incense can be offered in only one way. But one can choose to offer a voluntary mincha in 4 ways (flour, griddle, deep pan, or baked). Why is there so much flexibility in the mincha offering?


texts: Why do people write G-d instead of God in writing and on digitial media?

texts:
I see many people here (and not just here) writing G-d.
Aren't G-d's names sacred only in Hebrew, and even in Hebrew isn't it ok to write the names digitally (and have it displayed on a screen) and it's forbidden only in writing?
Are there any Halachot in this matter?

Thanks.


texts: The Torah scrolls written by Jewish kings

texts: The Torah commanded Jewish kings to write their own Torah scroll from a master in the possession of the Levites, and to read it every day of their life so that they should not become haughty and so they might keep G-d's laws.  Deut. 17:18-20.  Given that many of Israel's and Judea's kings were not G-d-fearing, do we know how many kings actually wrote a Torah scroll and where they were stored before the first exile?  Was the practice revived in the Second Temple?


texts: Is one allowed to get a job where no minyan could be found?

texts:
If one lives in a Jewish community with access to synogogues, can one accept a job offer in a nearby city/location where there are no nearby synagogues to enable one to pray mincha with a minyan?

Let's assume that he has no issue with finding a Shachrit/Maariv minyanim when he's back at home. Also this is mostly an issue in the winter season since one can pray mincha quite late in the summer period.


texts: Memorising large swathes of Torah by heart

texts:
Before gemara was written down, (and a long time afterwards too, according to this lecture J. Woolf on rishonim and achronim), people knew all of shas off by heart. According to the aforementioned lecture, even up to much more recently significant numbers of people knew gemara, rashi and tosfos off by heart. How?
I find it very difficult to accept that everyone had incredible memories in those days...


texts: Are pregnant women forbidden from eating harmful vegetables?

texts:
There are many things that we can’t do because of danger - the Kitzur Shulchan Aruch even has an entire Siman on the topic.

Sifrei Bamidbar 87 states that certain vegetables are harmful to pregnant women:

  ר' שמעון אומר מפני מה המן משתנה להם לכל דבר שהיו רוצים חוץ מחמשת המינים הללו? משל למלך בשר ודם שמסר בנו לפדגוג, והיה יושב ומפקדו ואומר לו: הנראה שלא יאכל מאכל רע, ולא ישתה משקה רע! ובכל כך היה הבן ההוא מתרעם על אביו, לומר: לא מפני שאוהבני, אלא שאי אפשר לו שאוכל.

In summary, the passuk (Bamidbar 11:5) states that the complainers missed their cucumbers, melons, leeks, onion, and garlic. On this, R’ Shimon gives a parable to a king who wouldn’t give his son food that was harmful to him, and the son said it was because the king was unable to give it to him, not because it was bad for him; so, too, the man was incapable of turning into these foods. Rashi (ad. loc.) understands this to mean that they’re dangerous for pregnant women.

Throwing these two sources together: since we are forbidden against doing certain dangerous things, and these foods are dangerous for pregnant women, is there a formal prohibition against pregnant women eating these foods?


texts: Why does "like the days you went out of Egypt" deal with plural "days"?

texts:
In the verse, Michah 7:15, it says "Like the days you went out of Egypt, I'll show them {lit. "him"} wonders", which simply implies that the future redemption will be similar to that of Egypt
The question is why does it says "like the days you went out of Egypt", if the actual event of leaving Egypt was only in one day, as it says explicitly by the commandment to remember going out of Egypt "In order that you remember the day you went out of Egypt {all the days of your life...}"?


texts: Does this apply to laws which are clearly corrupt and based on lies? At what point does a law which solely benefits one political group but harms everyone else stop being legitimate through the lens of the mitzvah?


texts: Becoming Bar Mitzvah on Shabbas but made early kiddush

texts:
A child once they become Bar/Bas Mitzvah is now an adult and is obligated in all the mitzvos (assuming they've reached physical maturity). In the case where they became Bar Mitzvah on Shabbas (Friday night after dark), if the family took Shabbas in early and made Kiddush before dark, after dark is the Bar Mitzvah obligated (or even permitted) to repeat Kiddush?

In other words, was the Kiddush that was made for them before dark considered a דרבנן, and now they are obligated מן התורה? What about the brachos, as those are only דרבנן? What is the solution to this situation? (Besides finding another family who hasn't said Kiddush yet to be motzi).

The Mishnah Berurah addresses taking shabbas in early not working to make a child an adult, so that's not a solution.

  משנה ברורה סימן נ"ג סקל"ג

  במקומות שנוהגין להתפלל של שבת בע"ש מבעוד יום משום תוספת שבת מ"מ הרי עדיין לא נשלמו לו י"ג שנה עד ליל שבת שתוספת שבת אינו מועיל לענין שנות ימי הנער


texts: In the Mishna, Sotah 1:3 and 3:3 both speak of instances in which a woman suspected of having committed adultery admits of her crime before drinking the water. Given that the penalty for adultery is death (eg: Leviticus 20:10, Sanhedrin 11:1, etc), and given that the curse of the bitter waters might not take effect immediately (cf: Sotah 3:4), under what circumstances would a guilty woman confess to her crime? Since there are no witnesses, would not every woman choose to take her chances with the water?


texts: What is the basis that allows Rabbis to create laws?

texts:
I understand that the Torah gives instructions to obey Judges for legal cases and questions, but what is the basis that Rabbis have for creating new laws, such as for celebrating Chanukah with a bracha? I'm not asking for the basis for Chanukah specifically, but rather the general authority to create laws rather than just applying them.

I ask because I was not aware of the Torah explicitly saying this, and it might seem somewhat circular for the Rabbis to give themselves the authority. Yet the people seem to have traditionally accepted such practices, so here I am.

To be clear, I would be willing to accept an answer such as the authority being in the Oral Law or through rules of drush the Rabbis have to explain the Oral Law, or similar, if that is all there is to it.


texts: I have heard that the reason we do not Bench Rosh Chodesh Tishrei is in order to confuse the Satan. Now the Satan is no fool. How is the Satan getting confused when we pull this trick year after year?


texts:
There seem to be two terms used to mean "twilight".

The Torah uses the term בן הערבים as in the time for the Mincha and Pesach offerings.

Talmudic literature uses the term בן השמשות

I know that there are differences in the length of twilight itself, halachically, as there are different opinions of tzet (when the stars appear.) However, I have generally understood that the time span of Ben Hashmashot is from when the sun begins to set (i.e. the "lowest" part of the sun is on the edge of the horizon) until tzet.

As בן הערבים is written in the Torah, it is obviously a much "older" term. I am assuming that there was no dispute as to exactly what that length of time was as there was an agreed / standard definition of when sunset begins and when tzet begins.

The Talmud brings in a debate of these two endpoints, which makes me assume that the definition of בן השמשות is not as clear.

My question is, do the Torah term and the Talmudic term refer to the same time span and these two terms are simply synonymous? Or are these referring to different time spans? If so, what are the differences?


texts: Does the Yerushalmi mention drinking wine on Friday after bathing

texts:
Related to this question. The Otzar Yad Chaim in the picture below quotes the Bartenura who mentions a minhag to drink until tipsy before going to shul Friday night.

The seffer then says the Yerushalmi in Brachos mentions drinking wine after the bathhouse on Friday.

Where is this Yerushalmi?


texts: Can you use an LED light array for searching for chametz?

texts: Would this portable LED light array which has 30 LEDs spread over an area of around 6 inches by 1 inch  be suitable for bedikat chametz? If not, why would a traditional beeswax candle be better? The LED array would be far more effective.


texts: Wrong ending of last blessing after Shema on Friday night

texts:
The various codes I have read often discuss if a person makes an error when saying various parts of the Amidah (seasonal or holiday based changes or insertions) and birkat hamazon, but the Shulchan Aruch, O"C, 267:3 indicates that on Friday night, we change the text of the end of Hashkiveinu before the Amidah and it doesn't seem to say what one should do if he erroneously said the weekday text.

Do the commentaries (or other sources) indicate that one should repeat the blessing with the proper closing (or, if one catches himself within a certain time, simply say the proper ending), or whether repeating would be an interruption between the Sh'ma and the Amidah and the weekday text would be an acceptable alternative so one needs not resay anything?

I understand that there are possible variables (davening with a minyan or alone, and whether one is concerned about an interruption related).


texts: When in time did the Jewish people get sold to Greacans, according to Joel?

texts:
Yoel 4 says:

  3 And they have cast lots for My people; and have given a boy for an harlot, and sold a girl for wine, and have drunk.

and

  6 the children also of Judah and the children of Jerusalem have ye sold unto the sons of Jevanim, that ye might remove them far from their border;

The King James bible says that "Jevanim" is Greece.

When did this happen in history to the Jewish people?


texts:
I’m looking at Melachim 2 chapter 5.
Why didn’t Elisha ask Naaman to release his jewish slavegirl?


texts: Recently we had a scare when we couldn't find our 4-yr old son.  For 30 minutes, we searched and panicked, called police and Hatzolah.  Finally, it was discovered that our older daughter was with him out of the house.  After such a scare that turned out ok, is there a bracha to make?


texts: Nature of revelation and inspiration received by Moses?

texts:
I'm an outsider to Judaism trying to understand the nature of revelation, in particular the revelation that is Torah. So far I've learned that God spoke to Moses (puh) - in the literal sense - and dictated the Torah. However, that still doesn't clear a few things. My questions are embedded in the following text (please bear with the lengthy explanation).

Interpretation is the most important element of communication. In essence, every form of communication (involving humans) is transfer of "interpretation" - idea, understanding, implied meaning - from source to target. In the case of revelation at Mount Sinai it is the Divine Idea that God wanted his chosen Prophet and people to have. A perfect communication is where the intended understanding is perfectly achieved.

The integrity of the channel or transmission of Divine Idea is not a question since God spoke Himself eliminating all possible interference, however, what I couldn't find an explicit explanation of was: Did Moses (puh) interpret the Word of God using his human faculties? How was the interpretation of the Word of God safeguarded from human fallibility? Is it that revelation of the highest level necessarily comprises - to put it bluntly - God planting the implied/correct meaning in the recipient's mind as well? Is it that a Prophetic interpretation, even though humanly, is in line with divine intention, i.e. it is the infallibility of the Prophet rather than the message?

In the light of the above, there is also confusion regarding the nature of "divine inspiration," as that seems just another word for genesis of an idea in human mind through divine will - an interpretation sans word?


texts: Where to store parve such as fish, in meat or dairy refrigerator?

texts: Where to store parve such as fish: in meat or dairy refrigerator? Basically trying to figure out whether three refrigerators are needed in a kosher kitchen.