texts: Explanation of Gemara on why the Jews were only commanded to attack Midian and not Moav

texts:
In Bamidbar 25:16-18, Hashem commands Moshe to take revenge on Midian for having caused the Jews to sin at Shittim, discussed at the beginning of the chapter. Yet v. 1 seems to indicate that the Jews sinned with Moav as well:

  וישב ישראל בשטים ויחל העם לזנות אל בנות מואב

  And Yisrael dwelled in Shittim, and the people debased themselves to commit harlotry with the daughters of Moav.

So, if Moav was involved with the incident at Shittim as well, why was the command to attack directed only at Midian?

In the context of consoling R' Shmuel bar Yehudah over the loss of his daughter, Ulla makes the following exposition (Bava Kamma 38a-b, in part quoted by Rashi in his commentary to Bamidbar 25:17 and 31:2):

  ״ויאמר ה׳ אלי אל תצר את מואב ואל תתגר בם מלחמה״ (דברים ב:ט). וכי מה עלה על דעתו של משה לעשות מלחמה שלא ברשות? אלא נשא משה קל וחומר בעצמו. אמר: ומה מדינים שלא באו אלא לעזור את מואב, אמרה תורה, ״צרור את המדינים והכיתם אותם״ (במדבר כה:יז), מואבים עצמן לא כל שכן? אמר לו הקדוש ברוך הוא: לא כשעלתה על דעתך עלתה על דעתי. שתי פרידות טובות יש לי להוציא מהן: רות המואביה ונעמה העמונית.

  "And Hashem said to [Moshe], don't distress Moav, and don't incite war against them" (Devarim 2:9). What would have arisen on Moshe's mind to do war with them without permission? Rather, Moshe reasoned to himself with an a fortiori argument. He said: If regarding the Midianim, who only came to help Moav, the Torah said, "Distress the Midianim and attack them" (Bamidbar 25:17), the Moavim themselves all the more so [should be attacked]! Hashem [therefore] said to him: That which arises in your mind is not that which arises in Mine; there are two fine pigeons I must extract from them: Rus the Moaviah and Na'amah the Amonis.

My problem arises from the story told in Bamidbar 31, in which the command to attack Midian is actually carried out.

The pesukim describe how the Bnei Yisrael killed all of the Midiani men, while capturing the women and children. Moshe was upset at the army, as it was the women who caused the sin at Shittim; why were they left alive? Rather, they should kill all male children, all women who had had relations, and all female children who had not previously had relations would be left alive (v. 7-9, 14-18).

Presumably things would have been no different had Moav been included in the command as well; the fact that Moav was also to be attacked should not have impacted their decision to only kill the men and not the women, and Moshe's response would not have been different.

Therefore, Rus and Na'amah would still have been able to be born, if the Moavi children were left alive as well.

So how could Ulla claim this as a reason not to attack Moav?


texts:
BSD

I know that it says in Shulchan Aruch one shouldn't cut one's nails on Thursday (really two days before Shabbat) in deference to the Shabbos.

Does this apply to Yom Tov as well? Meaning, should one not cut
their nails two days before a Yom Tov either?
What happens when Yom Tov and Shabbos come into conflict? If Yom Tov is Thursday night, may one cut their nails in honor of the Yom Tov even though it's Thursday?


texts:
Has anyone heard of the minhag to say Aleinu only until "Al ken Nekave Lach" (only the 1st paragraph) if one is not praying in a synagogue?
 I've been told a number of times about this practice in Sephardic congregations and always found it strange.

Does anyone know any source for this minhag?


texts: I know someone who teaches a weekly Kiruv and Hebrew class and wants to light a menorah before the class, to show them how. However, this class only lasts about and hour long, so is it permissable to cut Chanukah candles so they won't burn for quite as long?


texts: When we say shelo asani goy in brachos, we're thanking Hashem for not making us a goy. But what about geirim...are they supposed to say this bracha? Also, what about someone who did  a geirus lechumra?


texts: Is there a Rambam hidush in current halakhic practice?

texts:
The Kesef Mishneh and others have labored in citing all the sources of the Rambam's Mishneh Torah. I remember once learning that very rarely the Rambam states a halakhah that no one can find a source for.

Does anybody particularly know what these halakhot are?

I'm not talking about Sefer Madda material, but halakhah l'maaseh.

Additionally, have any of these halakhot been accepted in the Shulkhan Arukh and are currently practiced?


texts: Source of Ramban's opinion regarding the Shekinah

texts:
Where did the Ramban express his view that the Shekinah was God?
I came across this here. In the footnotes it states that he expressed this view in his commentary on Genesis 46:1, but upon investigating, I was unable to find where Ramban had expressed this.


texts: Let's say someone quits smoking, and that person smokes electronics cigarettes. So regarding yom tov (chag), the only prohibition I can think of is Nolad every time you activate the heating element within the electronic cigarette. Doing this is a rabbinic prohibition. However what if the person did it in an abnormal manner (Shinui) or better yet if it's yom tov sheini. So in those two cases it's a shvus dshvus, and it's for tza'ar because lack of nicotine in a smoker causes many unpleasant side affects such as light headedness and nausea. Would the manner of using the electronic as listed above be permitted under those circumstances?


texts: Should one learn Navi daily, even if its in place of Gemara?

texts: When learning Torah, it is very common to do the weekly Parsha, daf yomi, etc. However, I recently became interested in learning Neviim. This, of course, is not a generally daily-studied aspect of the Torah. Are there any sources that say that one should prioritize one over the other. Specifically, are there any sources that mention whether or not one should devote time to Nach (Neviim and Ketuvim), if they only had a specific amount of time set aside?


texts: Why were there so many Karbanos Eitzim in Av, and so few during the rest of the year?

texts:
Taanis 4:4 introduces the concept of Karbanos Eitzim. The Gemara (28a) explains what was so special about these days:

  ת"ר למה הוצרכו לומר זמן עצי כהנים והעם אמרו כשעלו בני הגולה לא מצאו עצים בלשכה ועמדו אלו והתנדבו משלהם

  The Sages taught: Why was it necessary to state the times for the wood offering of priests and the people? They said: When the people of the exile ascended [to Jerusalem in the beginning of the Second Temple period], they did not find enough wood in the Temple chamber [for the needs of the altar]. And these families arose and donated from their own [wood to the Temple].

  וכך התנו נביאים שביניהן שאפי' לשכה מלאה עצים יהיו אלו מתנדבין משלהן שנאמר (נחמיה י, לה) והגורלות הפלנו על קרבן העצים הכהנים הלוים והעם להביא לבית אלהינו לבית אבותינו לעתים מזומנים שנה בשנה לבער על מזבח ה' אלהינו ככתוב בתורה:

  And the prophets among them stipulated as follows, that even if the entire chamber were full of wood, these families would donate from their own property [on these specific days], as it is stated: “And we cast lots, the priests, the Levites and the people, for the wood offering, to bring it into the house of our God, according to our fathers’ houses, at appointed times year by year, to burn upon the altar of the Lord our God, as it is written in the Torah” (Nehemiah 10:35).

So these days were days on which people had donated wood previously. Now, when were these days? Taanis 4:5 tells us:

  זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה.

  The times [of the delivery] of wood [for the altar] by priests and people, were on nine appointed days; on the 1st of Nissan, the family Arah ben Jehudah [delivered]; on the 20th of Tamuz, the family of David ben Jehudah; on the 5th of Ab, the family of Parhos ben Jehudah; on the 7th, the family of Jonadab ben Rechab; on the 10th, the family of Sinha ben Benjamin; on the 15th, the family of Zatoo ben Jehudah, and with them priests and Levites, and all those who did not know from what tribe [they were descended], also the family of Gonebé Eli, and that of Kosehai Kesignot; and on the 20th, the family Pachat Moab ben Jehudah; on the 20th of Elul, the family Adeen ben Jehudah; on the 1st of Tebet, the family Parhos, for the second time.

So there were nine days on which wood was donated. Five of them were in the month of Av, following a sixth on the 20th of Tammuz. The other ten months of the year have to make do with just three donations.

Why are these dates so bunched together? If people donated when they ran out, why did some families donate so little as to leave the Beis HaMikdash with as little as two days’ worth of wood in some cases? And if people donated when they so chose, not necessarily when the Beis HaMikdash ran out, then why did they decide to bring on these days and not on others?

I should highlight the donation of Adeen Ben Yehudah. They donated on the 20th of Elul, and the following donation wasn’t until Rosh Chodesh Teves. If they donated when they needed, then they not only donated nearly 100 days worth, but that period overlaps Rosh HaShanah, Yom Kippur, and Sukkos, plus several Roshei Chadashim, making this the period with the most Karbanos of any of these donations. Compare that to Parhos Ben Yehudah, who brought two days’ worth; no wonder they went back and donated a second time to cover Teves through Adar.


texts: Opening bottles and creating a Keli on Shabbath

texts: Does opening a new bottle create a new Keli, such that it would be prohibited on Shabbath?


texts: Sources for Rav Saddia Goan on set days for Pesach

texts: Rashi in Pesachim 58b mentions and rejects an opinion that in the days of the Tannaim the rules for which day of the week Pesach and (Rosh Hashana) can fall out, לא בד"ו פסח, were already in practice. I remember seeing that this is the opinion of Rav Saddia Goan, and that the Rambam also is strongly against this idea. Can anyone bring the original sources?


texts: Hashem created this world l'heitiv labriyos

texts:
so Hashem only does good, only wants to do good,...
so why arent we born in gan eiden?
answer: we shudnt feel stupid with getting things for granted...
people dont feel good that way, people like to get things they deserve, so hashem was nice, he put us onto this world and gives us tonz of schar for evth we do, so when we come up there we shud feel great abt ourselves!

so here goes:
whyyyyy are we like that? cuz thats the taiva.
so whyyy is that the nature?!
why did hashem make that we shud feel good like that and not good the other way...
the question is quite primitive, the initial base, the essence of us. and the world. and the purpose.


texts: Is it possible to have Yiras Shomayim but not subscribe to Orthodox Halachic practices?

texts:
This question came up in a discussion and I guess is a topic up for debate. The questions are.

(1) What is the definition of Yiras Shomayim?

(2) Based on that definition, is it possible to not subscribe to normative Orthodox Halachic practices and still posses it?

I'm looking for sources for the definition of (1) and then see if anything can be implied from that definition to answer (2)

Thanks


texts: V'kara zeh el zeh v'amar - When does who bow left then right here?

texts:
At the beginning of Kedusha, the Chazzan says v'kara zeh el zeh v'amar.  I've seen three types of chazzanim with regard to bowing left at the first zeh and right at the second:

bow left and right at vkara zeh... every time.
never bow at vkara zeh...
bow left and right at vkara zeh, but only on Shabbos.

Which is correct, if any?  And if this bowing is correct, should a non-Chazzan also do it?


texts: Why did Yonatan arrange the secret arrow sign with David?

texts: In Shmuel Alef (20:20–22) Yonatan arranges a whole scheme to secretly inform David whether or not it's safe for him to return. However, after the sign is given that it's not safe (20:40), Yonatan sends away his boy and David comes out of hiding and the two embrace. Why did Yonatan have to arrange the whole secret sign? He could have gone to the field, shot some arrows, sent his boy away, and told David what the situation was. There was no need for the secret code.


texts: What does the Targum have against Tattenai?

texts:
In Ezra 5-6 appears the governor of Ever Hanahar (the southern side of the Euphrates in this case), Tattenai. Tattenai, upon seeing that the Jews got back to building the Temple after several years of not being able to, asks what they're doing and who gave them permission to do so? They answer that they received permission in the time of Koresh. He tells them that he's going to check it out, but meanwhile they can continue their work. After the proper document is discovered in the Median archives and new documents are commissioned by King Daryavesh, he passes these on to the Jews and doesn't appear again. For all intents and purposes, he seems to have only been doing his job as government official. Nothing bad about checking building permits, right? Moreover, Tattenai even let them continue working while he sorted though the bureaucracy (and considering that the main archives were in Babylon but the document was found in Media, it was quite some bureaucratic mess).
Targum Yonatan, however, seemed to have viewed him negatively, as he wrote on Ester 5:10-11:

"וְאִזְדְרִיז הָמָן וְעַל לְבֵיתֵיהּ וּשְׁדַר וּקְרָא יַת רְחִימוֹי וְיַת זֶרֶשׁ רַשִׁיעֲתָא אִנְתְּתֵיהּ בְּרַת תַּתְּנַי פַּחַת עֵבֶר נַהֲרָא:
וְאִשְׁתָּעֵי לְהוֹן הָמָן יַת יְקָר עָתְרֵיהּ וְהֵיךְ אִתְמַנֵי עִם דוּכְסֵי מַלְכָּא וְהֵיךְ רָהֲטִין קֳדָמוֹי סְגִיאוּת בְּנוֹי דִסְכוֹמְהוֹן מָאתָן וּתְמַנְיָא בַּר מִן עֲסַרְתֵּי אוֹחֲרָנִין דְאִנוּן פּוּלְמַרְכִין עַל פַּלְכַיָא וּבַר מִן שַׁמְשַׁי דְהוּא סַפְרָנָא דְמַלְכָּא..."

Translation: "And Haman hurried and went to his home and he sent and called his friends and the evil Zeresh his wife, duaghter of Tattenai the governor of Ever Hanahar. And Haman told them all of the great things that happaned to him and how he was chosen to be among the lords of the king and how before him run many sons who amount to 208 besides for the last ten who are governors of provinces and besides Shamshai who is a scribe of the king..."
According to the Targum, Tattenai was the father of Zeresh, father-in-law of Haman and grandfather (or at least, step-grandfather) of Haman's children, including Shamshai, who was one of the leaders of Tzarei Yehudah who brought about the cessation of the building of the Temple prior to Ezra ch. 5. It seems that the Targum viewed Tattenai negatively, which makes me wonder why. I saw nothing problematic with what he did; it was actually in stark contrast to what his grandson Shamshai did (with regards to the Jews in Judea). It occurred to me that the Targum may be emphasizing the differences between the different generations of the family, but Rabbi Yosef ibn Yachiya wrote on Ester 5:10:

"...והביא אוהביו וזרש אשתו אשר היתה בת תתני פחת עבר הנהר שונא ישראל..."

Translation: "...and he brought his friends and his wife Zeresh who was the daughter of Tattenai the governor of Ever Hanahar the enemy of Yisrael..."
So what did the Targum have against Tattenai? What evil thing did Tattenai do?


texts: Writing in Traditional Ksav Ashuris (Sofer Script)

texts:
I was wondering if there is any instructional video or guide online showing how to form all the letters of the Hebrew alphabet in the traditional Ksav Ashuris script.

Please note that my motives for learning how to write this way is most certainly not so I can write a Sefer Torah, but because I do English calligraphy for a hobby and I want to learn to do Ksav Ashuris, as it is kind of like Hebrew calligraphy.

As for nusach, it would be preferable if the video or guide showed how to write the letters according to the Ari Zal, but Beis Yosef or even Alter Rebbe is also fine (especially Alter Rebbe).


texts: HaTov VeHaMeitiv wine in the house contradiction

texts:
I might be misunderstanding something so I'd like to clarify what the Mishnah Berurah means in the laws of HaTov VeHaMeitiv regarding if you know about the wine in your house even if it's not on the table. First he says it's a saffuk lehalacha so don't make, then he recommends later the better thing is to remove the other bottles from the table and then make the bracha when you bring them.

  סימן קע"ה ס"ק ד ...אלא הוא הדין אם היה להם מתחילה שתי יינות בבית
  ודעתו לשתותם, אלא שהיין השני לא היה לפניו על השולחן בשעת ברכת בורא פרי
  הגפן, וכדלקמה [לבוש]. ודעת הלחם-חמודות, דכשהם בביתו בשעת ברכת בורא פרי
  הגפן ודעתו לשתותם, כמונח לפניו על השולחן דמי ואין צריך לברך ברכת הטוב,
  וספק ברכות להקל

  The law is the same [that you make the bracha HaTov] if you have the wine in your house and you intend to drink it, [as long as] the second wine wasn't in front of you on the table. But the Lechem-Chamudos holds that when the wine is in your house and you intend to drink it, it's like it's in front of you, so you don't make the bracha of HaTov. So suffik brachos lehakel.

Then later:

  סימן קע"ה ס"ק י"ד ...ומכל מקום טוב להדר כשיש לו ספק איזהו טוב, שמתחילה
  יסלק אחת מן השולחן, ואחר-כך יברך בורא פרי הגפן על האחת, ואחר-כך יברך
  ברכת הטוב על השני, ויוצא בזה ידי כל חששות. כתב באליה רבה, דכן אם רוצה
  לברך על כמה יינות, יסירם על-כל-פנים מהשולחן בשעת ברכה ראשונה, ואחר-כך
  כששותה אפילו כמה יינות, מברך על כל אחד ברכת הטוב

  Nevertheless the proper thing to do if you aren't sure which wine is better, is to initially remove one from the table, make borei pri hagafen on the one [on the table], and afterwards make HaTov on the second [which you had removed]. This way you've removed yourself from all doubts. The Eliyah-Rabbah writes that so too if you want to drink many [types] of wine, at least remove them from the table when you make your first bracha, and after when you want to drink (even many [types] of wine), make HaTov on each one.

How does removing them from the table help, they're in your house and you plan to drink them?


texts: How can elderly avoid the problem of bishul yisra'el when they live with a non-Jewish aid

texts: One of my relatives lives at home and has a full-time non-Jewish aid that cooks her meals. My relative is on a strict diet so she cannot eat commercial pre-cooked food. The relative is immobile and cannot turn on the stove, and she has no access to a Jew who can come in and turn on the stove or oven each day to cook. Since the non-Jeiwsh aid cooks, is there a problem with the food not being bishul yisra'el?


texts: Why do all people disappear on Saturday at mi.yodeya, is this considered work?

texts: I understand Saturday is sabath but mi.yodeya is a site for jewish learning and nothing related to work , so why do people disappear from here on Saturdays? Does answering questions or questing etc also considered work?


texts: Have women accepted Zachor on themselves?

texts:
Women are exempt from hearing shofar, but some hold they've accepted it upon themselves and are, for that reason, now required to hear it.

There is a dispute whether women are required to read/hear parashas Zachor, but the common practice nowadays is that they do so. I wonder whether anyone has argued that they have accepted it upon themselves and are for that reason now required to do so. Any authoritative source to that effect would be valuable, as would any authoritative source that specifically debunks the notion.


texts: What happens if the father wants the money, rather than his son?

texts:
I think I'm already getting into the spirit of Purim Torah, but this question is completely serious: i

If the father of a bechor [firstborn son] wishes to keep his five sela'im of silver, rather than his child, what would happen ?

I'm not wondering about what would happen in the Temple Period, but after, both historically and in the current day.


texts: (How) have cheap electronics changed the definitions of "muktzeh machmas chisaron kis"?

texts:
Shemiras Shabbos Kehilchasa says a radio is muktzeh machamas chisaron kis. -- I'm allowed to pick up and move a hammer if it's in my way on Shabbos, but not something expensive and delicate like a radio.

Okay that was 40 years ago. What if it's now a $10 radio that I would totally throw out and replace? Has the halacha changed? Has anyone addressed it?

(Similarly he mentions a bolt of fabric -- I suppose it depends on the fabric, but some of those must be cheap today too, no?)


texts: Where can I find Rabbi Yehuda HaChassid's will online?

texts:
Rabbi Yehuda HaChassid wrote a famous will.

The only place I was able to find it was on Hebrewbooks.org.

However, it's an old print and an incomplete one at that.

Is there somewhere the complete will?


texts: Where to put a mezuzah if there's no doorpost on the outside of the door?

texts:
There is a tiny doorpost on the inside of the door but there's not enough room for a slanted placement.  On the outside the door is flush with the wall so there is no doorpost to place it on at all, even vertically.
Similar to these doors:


texts: Why do we say kidush twice at the seder?

texts:
At the seder on the first night (or two nights) of Pesach, we follow a particular, strict order of operations:

Kadesh, recite kidush.
Urchatz, wash hands for karpas.
Karpas, eat a vegetable.
Yachatz, halve a matza.
Magid, tell the hagada.
Rochtza, wash hands for bread.
Motzi, matza, recite the benedictions over, and eat, the matza.
…

Yet Onkelus, in Ki Sisa 30:18 and again in P'kude 40:30, says rochtza means not washing hands but reciting kidush:

וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת לְרָחְצָה
וְתַעֲבֵיד כִּיּוֹרָא דִּנְחָשָׁא וּבְסִיסֵיהּ דִּנְחָשָׁא לְקִדּוּשׁ
וַיִּתֵּן שָׁמָּה מַיִם לְרָחְצָה
וִיהַב תַּמָּן מַיָּא לְקִדּוּשׁ

(Texts from Mechon Mamre.)
Thus, according to Onkelus, the order is:

Kadesh, recite kidush.
Urchatz, wash hands for karpas.
Karpas, eat a vegetable.
Yachatz, halve a matza.
Magid, tell the hagada.
Rochtza, recite kidush.
Motzi, matza, recite the benedictions over, and eat, the matza.
…

Thus, according to Onkelus, we recite kidush twice at the seder, unlike every other Shabas and yom tov evening. Why do we recite kidush twice?

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


texts: There is a picture illustrated by a seemingly Orthodox artist depicting Shimon and Levi with their swords drawn and the people of Shechem on their knees with their hands up. Although the shevatim's actions against the men of the city was justified in multiple posts before, are there any Torah sources which 'paint' a similar picture? (I assumed the city rose up in battle to protect their leader rather than surrendering on their knees with hands in the air)


texts: My 9 year old learned in Sunday School about how we don't pray to idols but couldn't quite understand how god was any different. I wasn't sure how to approach the topic because I didn't know what they had said. Any tips?


texts: How to explain to friends/family that one will not attend an intermarriage

texts:
Suppose a friend or family member becomes engaged to a non-Jew. For the sake of this question, also assume that a trusted rabbi has been consulted and he has ruled (after considering any relevant personal details) that you should not attend the wedding.

What is an effective way of conveying to relevant people that you will not be attending the wedding, given it is a wedding that others would reasonably assume you would not miss (such as for a sibling or a close friend)?  Has anybody ever been in this situation and found something that worked successfully while causing a minimum of ill-will?


texts:
In 1806, Napoléon Bonaparte convened a synod of French rabbinim (mainly Alsatiens and Bordelais) to ascertain halachic opinions on a set of questions. What is the halachic standing of this synod's decisions and to whom does it apply?

On Wikipedia, the questions are discussed here: http://en.wikipedia.org/wiki/Grand_Sanhedrin#Assembly_of_Notables


texts: Can you say amein to a bracha from a video?

texts: I know that you can't be part of a minyan virtually, but does that apply to brachos to? For example, your watching a Rebbe video and the Rebbe gives a bracha to someone should you say amen? (also virtually)


texts:
Like many Jews I have the minhag of placing small stones on Jewish graves I visit.  (The precise roots and meaning of this custom have many explanations, but it is widespread and I am not questioning it here. I saw my grandparents do it.  I saw my parents do it.  I do it. See for example Placing stones on a grave )

My sister was well-known for her habit of putting one color of nail polish on nine nails and gold or silver on one pinky nail; she kept her nails painted that way even as she was dying.  When we unveiled her tombstone I placed a rock (small, perhaps 3 cm long) that I had painted half pink and and half gold with some of her own nail polish that I had saved.

I have never seen or heard of decorated rocks being used in this way before; it was just an idea that came to me.  Are there any halachic (or later) sources that talk about requirements for these stones?

(See also Where should the stone left on a grave come from? asking about the source of the stones, but my question feels rather different.)

I realize that parts of this question are going to attract opinion-based suggestions, please keep your opinions to comments.  For answers I'm looking for sources to Jewish authorities of any flavor who have written something that might bear on this issue.


texts:
Inspired by this question.

Why do the Bucharian communities use Nusach Sfard, the Hasidic nusach? Shouldn't they use a variation of the Mizrahi nusach, or perhaps some variation on Nusach Ashkenaz?

Surely, they must have used a different nusach before the founding of the Hasidic Movement in the late Eighteenth Century - what nusach did they use before?

Why do Bucharian communities use Nusach Sfard today, and what did they use before?

Perhaps I am grossly misunderstanding and DanF meant to say "Nusach Sepharad" and Bucharians do not use the Hasidic nusach at all.


texts:
A most perplexing question was posed to me today, curious to see others thoughts --

A baby girl is adopted after the first day of birth. The adoptive parents are a frum couple who are told the baby's mother is Jewish by reputable sources. They are full believers in the truth of this information.

They raise their daughter, Beis Yaakov, seminary in Yerushalayim, marries a Cohen, and b"h, eventually two baby boys. Both undergo bris according to Halakah.

The woman's boys too grow up, go to yeshiva, receive simcha, chuppa, kollel, and have children of their own.

As the years pass their mother begins looking for her birth parents, only to find out to her astonishment, after years and years of searching, that her birth mother was indeed, not Jewish.

What is her halakhic standing? That of her sons? What is their standing? That of their Kohan status? Their smichas? Their own children? Must a conversion to be done to all three generations? Must a bris be redone? Do any other problems arise in your minds? Remedies?

Keep in mind that we are discussing frum families (shomrei mitzvos) according to Halakha, answered pertaining to Reform or Conservative laws are not relevant to the question.


texts: Is it acceptable to translate ‘hallelu’ and 'yah' into the English expression "Praise the Lord"

texts:
My understanding is that Hallelujah (or Alleluia) is a compound word from the Hebrew ‘hallelu’, meaning “to praise joyously,” and ‘yah’, a shortened form of the unspoken name of G-d.  It is an active imperative, an instruction to the listener or congregation to sing joyful praise to Hashem.
Hallelujah appears in 15 different Psalms, between 104-150, and in almost every case at the opening and/or closing of the Tehilm/Psalm. These passages are called the "Hallelujah Psalms."  A good example is Psalm 113: Praise the Lord!
However, I can't help but think there is more behind the combining of these two Hebrew words; that if the heavenly, angelic hosts were to praise and worship Hashem by crying out "Hallelujah" or "Alleluia" then it would be something sacred and special, that heaven would reverberate to the concert of heavenly music, as the voice of many waters and of mighty thunderings.
May I respectfully enquire if "Praise the Lord" (as used in the Tehilm/Psalms) has a deeper, a more significant and spiritual meaning than simply singing joyful songs of praise?
I saw this related question, but it does not address my specific question: Why should other nations praise G-d because of His mercy towards us?


texts: When is the "insanity defense" applicable in Jewish Law?

texts: In regards to the Halimi murder in France, a person made the assertion that Jewish law would agree with the recent verdict, as someone judged to lack discernment is not culpable. My memory is that there are two categories applicable here:  someone who is insane and mistakes a potted plant for Satan, for example, and throws the plant out the window wouldn't be culpable if the plant hit a passerby.  In the real-world case, the murderer had threatened the victim prior to the murder and specifically targeted her, which speaks to maintaining some degree of discernment (i.e., he knew right from wrong and was deliberately choosing wrong.)


texts:
(I'm not sure this is on-topic, and feel free to close it if it's not, of course.)

I understand some who study the Bible claim natural reasons for things we recognize as miracles, from the plagues of the Exodus to the splitting of the sea to the stopping of the sun at Giv'on to the writing on the wall in Daniyel. Why? If you believe the Torah's true, then you believe these things are miracles, and if you don't, then why believe they happened at all?


texts: Chabad, Prayer, and Corporeality of Hashem

texts:
Statement of the Lubavitcher Rebbe, regarding 'betten' (beseeching) the Rebbe [quoted here]:

  “It is not possible to ask a question about a [Rebbe being a]
  go-between, since this is G-d Himself, as He has clothed Himself in a
  human body.” (Likutei Sichos II:p. 510-511).

This seems to be a direct violation of two of the 13 Principles of Jewish Faith: That HKB"H has no corporeal representation, and has no physical embodiment, and that He is the only One to whom prayer is befitting, and praying to any other destination is heretical.

Is there any legitimate source in Rabbinic literature to support such a shocking statement (and justify it by reconciling this concept with the Principles of Faith)?


texts: In the widely-accepted Passover song version of "Avadim hayinu", what is the origin of the stanza "atta (or achshav) bnei chorin"? (There is no such refrain in the original passage in the Haggada.) Is it (speculatively) meant as a (secular) Zionist contrast to the refrain in "Ha lachma anya... of "hashata avdei l'shana haba'ah bnei chorin"?


texts:
I want to be able to learn while I am doing the dishes, and as much as the shiurim available online are great, I would like to find online shiurim which are just recordings of someone reading sefarim, preferably without translating them.  I have some specific ones in mind, but if there is a database with a selection of any significant size, that would be the best.

Does anyone know where I can find online (or, failing that, orderable) audio-book sefarim?

A point of clarification:  I would prefer a database with multiple works, but even references to audio of single works would be appreciated.


texts:
At some point I read a very interesting post somewhere about this, but cannot remember where it was or what sources it used (or if they were even reputable). It stated that the spilling of blood in the Temple Sacrifices was for unintentional sin, inward repentance for intentional sin, and charity for grave sins.

Is there any basis to this? If so, where is it sourced? Is it clear from Torah?


texts: Someone had a dream that some very bad things happened to his friend/relative/other. What should someone do after having such a dream? Is this is a sign of something? Perhaps one should do Teshuva? Maybe the friend/relative/other should do Teshuva? What can be said about having "bad dreams" about other people?


texts: I think someone in another question here (or on another site?) said he was told by his "chassan teacher" not to look at his wife unclothed.  It seems like this is not the real halacha to me, or at least not everyone holds it.  What are the opinions?


texts: Which actions are prohibited even to save a life?

texts:
I know that many commandments, e.g. keeping Shabbat, not lying, etc., must be violated if doing so is necessary to save a life.

For which commandments is this not true? Does it ever matter how many lives it saves (for example, could you kill one person to save the lives of five), or whether or not it is your own life?


texts: Does anyone permit writing Shir HaShirim on klaf from a non-kosher species?

texts:
A Torah, tefillin, mezuzah, and Esther scroll must be written on klaf that comes from a kosher species. See Shulchan Aruch OH 32:12 (and OH 691:1 and YD 271:1):

יהיה הקלף מעור בהמה חיה ועוף ידהטהורים
The parchment must be [made] from the skin of a domesticated animal, wild animal, or bird which are kosher

The Magen Avraham writes that this is the case for other books that contain names of God that may not be erased (sheimot):

בתו' סוטה דף י"ז ע"ב כתבו בשם הירושלמי דאפילו שאר ספרים שיש בהם שמות אסור לכתוב על עור בהמה טמאה.
The Tosafot on Sota 17b write in the name of the Yerushalmi that it is even forbidden to write other sefarim that contain sheimot on skin of a non-kosher animal.

The Mishnah Berurah on OH 32 in Biur Halacha s.v. תורת ה׳ writes that books (like the Gemara) containing allusions (רמזים, remezim) to God but no actual sheimot may be written on klaf from a non-kosher animal.
Where do kinnuyim (כינויים, nicknames) of God fall in this hierarchy? For example, the book of Shir HaShirim does not contain any sheimot (unless I missed something!), but it does contain kinnuyim: almost all occurrences of "Shlomo" are such (see eg. Rambam MT Yesodei HaTorah 6:9, h/t DoubleAA).
Does anyone discuss my general question, or the specific question of whether Shir HaShirim may be written on klaf from a non-kosher animal? For Shir HaShirim, if it is permitted, would it have the same holiness as if it were written on klaf from a kosher animal?


texts: Cohen and Vasectomy Marrying a women who wants to have children

texts:
If it is prohibited for a women who want's to have children to marry a a man who had a vasectomy and the man told her before the wedding that he had the vasectomy  and she had in mind to get invitro from his surgically removed sperm.
Is that a valid marriage? Also the rabbi who performed the wedding was not informed of the vasectomy I am guessing how does this whole picture play in the eyes of Hashem.
They are both orthodox but at the time of the vasectomy this man was not observant and had 4 children already from a previous marriage.
He is a Cohen as well. Is he still a Cohen?
I see there has been no bracha since they married I was wondering if this was due to the story above.


texts: Why hasn't the sof zman kriat shema adapted to the sleeping patterns of today?

texts:
The second mishna in mesechet berachot writes:

  From when may one recite Shema in the morning? From when one can distinguish between Tekhelet [purple-blue wool] and white. Rabbi Eliezer says: [The earliest time for Shema is when one can distinguish] between Tekhelet and the color of leek, and one must finish reciting it by sunrise. Rabbi Yehoshua says: [One may recite Shema] until three hours [of the day], for such is the way of the sons of kings, to arise at the third hour. If one recites [Shema] later than this, he has not lost out, [but rather is] like one who reads the Torah.

The Artscroll Talmud Bavli quotes the Rambam's Commentary on the Mishna on daf 9b note 24:

  For since most people rise by sunrise, it signifies the end of the
  "time of rising".

Since, we no longer follow the pattern of the sun but the pattern of our alarm clocks, and many folks, especially college students, tend to sleep past noon at times, why don't we change the "time of rising" to mean when the college students get up?

We also have people working night shifts which changes this whole logic altogether...


texts: Erev rav - the people of the children of Israel?

texts:
I would like to ask a question before the erev of Pesach begins.
I found this article online of the chabad website and in it the claim is being made that Yosef and Ya'akov converted different people in Egypt and that these people got circumcised.

These are the Mixed Multitude [the "Erev Rav"] of whom the Egyptians said, "the people of the Children of Israel are more numerous and stronger than us" (Ex. 1:9). But a later verse states, "and they [the Egyptians] became dissatisfied with themselves because of the Children of Israel" (Ex. 1:12). [In one verse they are referred to as "the people of the Children of Israel," whereas in the other they are referred to as simply "the Children of Israel." Why the discrepancy?]
The secret of this is that those whom Joseph circumcised, and who lived in the Jewish cities, observed the customs of the Israelites. Jacob had also converted Egyptians, as our Sages state (Bereishit Rabba section 4). All of them also observed Israelite customs. Now Pharaoh noticed [the observances of] those who were called "the people of the Children of Israel," i.e. those who were not the Children of Israel themselves, but the people of the Children of Israel. Therefore another verse states, "He [Pharaoh] said to his nation…" (Ex. 1:9) i.e. other Egyptians, who were not the people of the Children of Israel. But the verse "and they became dissatisfied with themselves because of the Children of Israel" refers to the Israelites themselves.

Was there really a group in Egypt which converted to Judiasm?


texts: Why are several prophetic books collected into 'Trei Asar'?

texts:
One of the books of Tanach is Trei Asar, which is actually a collection of 12 prophetic books. I would like to understand why these books were aggregated into one instead of each book being treated separately.

I have heard anecdotally that this was done because the books are small and there was a fear that they would be lost over time. I do not know the source for this and do not accept it as a sufficient answer because there are 'books' in Ketuvim, such as Ruth, which are shorter than some of the books in Trei Asar.


texts: Where does the Taz say that beer gives us life?

texts:
There is a Taz on the topic of yoshon (old grain) that says something to the effect of:

  כי עיקר חיינו תלוי בשכר

While it's an awesome quote out of context, the basic pretense is that since the water might be toxic where they lived, he permitted the drinking of beer despite the concern of yoshon. I just can't seem to find the actual source, but I know that it exists. Any help with this?


texts: Where is the story of the medieval rabbi who ruled a fish was non-kosher because of his dream?

texts:
If I recall correctly there's some fish whose kosher status is questionable; a medieval rabbi (Rishon) ruled it was okay, then had a dream that night where all his students were sitting around and eating stuff that was clearly non-kosher. He woke up and said, "oy! That's a Heavenly sign I was mistaken, the fish isn't kosher!"

I think they called it the "barbuto" fish, and it's translated as "sole"? Does this sound familiar?


texts: Has anyone tried out the Har Hakarmel bein hashemashos climb according to various Rishonim?

texts:
The Gemara on Shabbos 35a says:

אמר רבי חנינא: הרוצה לידע שיעורו של רבי נחמיה יניח חמה בראש הכרמל, וירד ויטבול בים ויעלה, וזהו שיעורו של רבי נחמיה.
Anyone who wants to know the shiur of R' Nechemia's bein hashemashos should leave the sun at the top of Mt. Carmel, go down, dip in the [Mediterranean] Sea, and go up.  This is R' Nechemia's shiur for bein hashemashos.

Various Rishonim have different explanations of what this means.  For instance, Rashi says the time it takes is the length of bein hashemashos, while Tosfos says it only identifies the beginning of bein hashemashos, and Ramban includes the time it takes to go back up to the top of the mountain.
Most of the Rishonim never saw Har Hakarmel and were working from their understanding of the Gemara.  Has anyone tried it from different places on the mountain to see if/how it works out according to the explanations of different Rishonim?  Maybe one of the yeshivot with a heavy Land focus?
(If there's a record of the Ramban himself trying it after he moved to Israel, that's even better!)


texts: What is the Halacha related to whether or not to confess your crime prior to an investigation?

texts: If you have committed a crime such as fraud and an investigation is imminent, is there any halachic guidance on whether or not to come forward to the victim?


texts: Is there a list of three-word pesukim in tanakh?

texts: In Ma'amodos, there is a list of the 14 pesukim that have three words each that are found in the 5 books of Torah. Is there a list of three-word pesukim in Tanakh? The reason I have asked this question is because of curiosity.


texts: boreh pri hagafen and hamotzi during the week

texts: On Shabbat and holidays, we say kiddush before hamotzi (I think because hamotzi would normally cover the wine? Is that right?).  During the week, what is the proper procedure? Is it to say hagafen and then hamotzi like on Shabbat? Hamotzi and then hagafen? Just hamotzi? Also, what is the deal with the bracha achrona?


texts: What is an overview of Judaism's arguments against the "unconscious violinist" analogy used to support abortion in the case of rape?

texts:
I am looking for the response of any denomination that is against abortion in the case of rape that has also responded to the scenario below or something similar to it.

"A Defense of Abortion" (Thomson):

  You wake up in the morning and find yourself back to back in bed with
  an unconscious violinist. A famous unconscious violinist. He has been
  found to have a fatal kidney ailment, and the Society of Music Lovers
  has canvassed all the available medical records and found that you
  alone have the right blood type to help. They have therefore kidnapped
  you, and last night the violinist's circulatory system was plugged
  into yours, so that your kidneys can be used to extract poisons from
  his blood as well as your own. [If he is unplugged from you now, he
  will die; but] in nine months he will have recovered from his ailment,
  and can safely be unplugged from you.

It is said later that:

  Critics of Thomson's argument generally grant the permissibility of
  unplugging the violinist, but seek to block the inference that
  abortion is permissible by arguing that there are morally relevant
  differences between the violinist scenario and typical cases of
  abortion.

But it is unsourced. :(

To make my intentions clear, the above is an analogy for a female being raped and impregnated by a male. Some denominations claim that the female is obliged to carry the child to birth if medically practical because the child is innocent of his/her father's sins, has a right to life, etc etc etc.

(Assume ideal conditions such as medical complications not being present so the mother and child are healthy, the mother can give birth, the mother and the father are not close relatives, a proper hospital is available and can be afforded, an adoption agency is available etc etc etc)

So do those arguments apply to the violinist too? What are the "morally relevant differences" ? I understand that Thomson was defending abortion in non-rape cases, but let us consider only rape cases.

What's the difference? Why are women responsible for carrying a child, who she did not consent to carrying, to birth but people are not responsible for caring for a violinist who they were attached to without consent?

I am not saying women are not responsible, but if they are, it looks like everyone is responsible for the violinist.


texts: why only 2 matzos used for seder by the Vilna Gaon

texts: Why did the Vilna Gaon only use 2 matzos for his seder? The Rif also did that-- why?


texts: Why are different terms used for "remembrance" of creation?

texts:
At the end of the Magen Avot prayer, commonly recited in shul Friday night, the last few words end in the phrase,

  לעם מדושני עונג זכר למעשה בראשית

However, in the nighttime Kiddush, the phrase is:

  באהבה וברצון הנחילנו זכרון למעשה בראשית

Is there a difference in their meaning between זכר and זכרון? As far as I know, both seem to mean "Remembrance".

Why is each term used in its place? What meaning or nuance is being conveyed that makes that term more appropriate than the other one?


texts: Feet together or just heels for Shmoneh Esrei?

texts:
During Shmoneh Esrei, i've always learned that the feet should be kept together, for whatever reason. However, lately i've noticed people who only keep their heels together, but not the rest of their feet. (Then there are the people who don't have their feet together at all, but that's of course wrong.)

Is this an acceptable practice?


texts: Is it heresy to read the Bible literally?

texts:
Rabbi Jonathan Sacks in this debate with Richard Dawkins says:

  Rabbis in the 10th century laid down the following principle: If a biblical narrative is incompatible with established scientific fact, it is not to be read literally.... And in Judaism we take a strong view on this, and we have now for 2000 years, and we say reading the Bible literally is heresy.

Is this true? Which rabbis said this, and where exactly? Because while I can understand minor details being understood in the context of scientific knowledge, I'm unfamiliar with a principle that would allow one to throw out whole stories that have long been understood as historical, saying they're just symbolic as Rabbi Sacks does with Adam and Eve. Because with that method, as soon as science contradicts the Bible, then the event didn't happen, and that seems (to me) like taking the easy way and making a slightly different new religion every time just because the old one was proven wrong in a detail.


texts:
In this book (end of #20, in bold), R' Shmaryahu Horowitz quotes the book "Maase Efod" by R' Yitzhak ben Moshe Halevy (1350-1415), that lists the proper ways of Torah learning and mentions that there used to be books of Mishnah written with taamei mikrah accompaniment just like the Tanach is written.

ולזה תמצא כל ספרי המשנה הקודמים כתובים עם הנקוד והטעמים

Rashi also mentions this in Eruvin (21b; see also Mahartz Chajas, Shabbos 104a):

אגמריה בסימני טעמים - קבע לה מסורת וסימנין בין בתיבות המקרא בין בגירסא של משנה

Are there any examples of this?


texts: Why is Amen exclusive to the Chazzan during Tefillah?

texts:
Normally, if I hear my good friend Shimon say a bracha, I answer Amen. Nonetheless, if it's during davening, and I hear him finish a bracha, it appears to be common practice to not say Amen.

In other words, (as far as I observed) during davening everyone exclusively says Amen to the brachos of the Chazzan, and to no one else's.

But why is this so? Shouldn't Amen normally be said on all brachos?


texts: If you have the minhag to eat in the Sukkah on Shmini Atzeres, why is there no minhag to take the lulav (without a bracha) on Shmini Atzeres?


texts: Looking for a source for the following Chanukah Dvar Torah

texts:
I remember over 15 years ago hearing a nice idea from one of my Rebbeim in Yeshiva but I don't remember the source, I wonder if anyone has seen this (or something similar) written anywhere or if this was just his own chiddush? (Please note I could well be embellishing / adding my own spin on this idea i.e. I have provided the sources, but I am looking for any similar ideas)
He mentioned that the act of lighting the menorah can be seen as being emblematic of Klal Yisroel's ability to connect with G-d. The lights of the menorah can be cross-sectioned into three, namely; the oil at the bottom, the wick in the middle and the flame at the top.
The oil is representative of the Jewish people. In a world full of struggles, it is the Jews' job to be an אור לגוים - a light unto the nations (refer to Yeshaya 42:6). Much like oil, we need to rise above the mundane trivialities in order to live a spiritual and well-meaning life. This elevation provides the fuel for us to build a deeper connection with G-d.
The fire is Hashem, our spiritual lifeforce. כי נר מצוה ותורה אור (Mishlei 6:23)- We are granted the flame of Torah as a means to live and ascend ever higher. Hashem often appears through the medium of fire e.g the burning bush (See Shemos 3:2), or Vayikra 10:2 and Yirmiyahu 23:29 - הֲל֨וֹא כֹ֧ה דְבָרִ֛י כָּאֵ֖שׁ נְאֻם־ה' - "Behold, My word is like fire—declares the LORD". So fire is a symbol of the Divine with us Jews seeking to gain from its light.
And what is it that connects the flame and the oil...the wicks, otherwise known as the פתילות. My Rebbe then said that the letters can be rearranged to spell תפילות - prayers. Thus, in the same way the wick acts as the link between the oil and the fire, prayer represents the conduit for us to connect to Hashem and draw ever closer.


texts: Why does the Steinstalz Talmud interpret this one sentence in contradiction to Rashi?

texts:
A sentence towards the bottom of Sanhedrin page 5b speaks of kneading dough in a state of impurity.

דתניא פעם אחת הלך רבי למקום אחד וראה בני אדם שמגבלין עיסותיהם בטומאה ...

In the English Koren edition, Rabbi Steinsaltz translates this as meaning the people were impure.

As it is taught in a baraita: Rabbi Yehuda HaNasi once went to a certain place, and he saw people there kneading dough while they were in a state of ritual impurity ...

This reflects the Hebrew Steinstalz edition:

דתניא [שכן שנינו בברייתא]: פעם אחת הלך רבי למקום אחד, וראה בני אדם שמגבלין (לשים) עיסותיהם בטומאה, שלא היו מקפידים בטהרת עצמם בשעת לישה ...

Rashi, by contrast, interprets this passage as saying that the vessels the people used were impure:

בטומאה - לא הוו מקפידין לטהר כליהם:

In a state of ritual impurity - They weren't careful to purify their vessels.

(Mi Yodeya community translation)
The Schottenstein Edition reflects Rashi's interpretation.  Why might Rabbi Steinsaltz have interpreted this ambiguous sentence in a way contradictory to Rashi (who is the most influential commentator)? Are there any Rishonim who support his interpretation?


texts: Is it required or allowed to make a שהחיינו on a highly seasonal variety of apple?

texts:
We live in a city with good shops and the majority of fruits and vegetables are available all the year round. For this reason, following Rabbinic advice, I do not make a שהחיינו on fruits. There is one variety of apple, the Egremont Russet, which has a distinctive skin appearance and nutty flavour which I value and is only available in the shops for a short period (around now).

Are there sources that deal with the question of whether it is required or allowed to make a  שהחיינו on such a seasonal variety of apple?


texts: Define the terms used for "types" or "grades" of tefillin

texts:
Follow up on this M.Y. question:

The questioner mentioned these grades of tefillin:

Peshutim
Mehudarim
Dakos
Gassos
Gassos Prudos

I have heard of some of these terms, but there may be others on this list that I am unaware of, so please edit.

I am uncertain what these terms mean. More curious, why are each of these important, practically? If you can include some history / background to when the grade issue occurred and / or some sources, I appreciate that.


texts: Did Ishmael return home to his father Abraham?

texts:
The Torah says, on the matter of the Akedah:

So early next morning, Abraham saddled his ass and took with him two of his lads and his son Isaac. [Gen. 22:3]

The Midrash comments:

His two lads were [his son] Ishmael and [his servant] Eliezer. [Leviticus Rabbah 26:7]

But hadn't Abraham banished Ishmael years before, in particular so he wouldn't have any contact with Isaac*?  What more are we told in the Sources about this return home?
*Pirkei DeRabbi Eliezer 31:5 reports a conversation between Isaac and Ishmael.


texts: Wearing pieces from two different sets of tefillin

texts: Tefillin are usually thought of as coming in sets, one for the hand (shel yad) and one for the head (shel rosh). But is there any reason two sets can't be mixed and matched? May one wear tefillin where the shel yad and the shel rosh come from different sets, my shel rosh and some other guy's shel yad? Does it make a difference if this is a temporary measure?


texts:
Murder in the Torah is punished by the death penalty, but with many conditions.

Were the rules of death penalty the same for Jews and non-Jews living in the holy land?
What were the differences?

Was the Sanhedrin able to judge non Jews?


texts:
It seems like it is only used as a nickname for Avraham or Rakhamim, but can the name Rami be given to a Jewish male?

I've seen the name given to rabbis in the gemarah (Rami Bar Hama and Rami Bar Pappa). However, it's hard to find someone these days with that name.


texts: Did the Shadal use a razor to shave his beard?

texts: I have heard that the Shadal used a razor to remove his beard, justifying it for himself through the Ibn Ezra's interpretation of Vayikra 19:27 that the prohibition would only be for shaving the beard for the dead. Is this true, and if so, how would this be allowed if there are no authorities that permit this?


texts: Men: What is a succinct, clear, Halachically complete line to tell a barber what not to do when cutting your hair?


texts:
The Baal HaTurim brings down that the spies were sarei chamishim (leaders of 50).
Why didn't Moshe send higher ranking officers as spies for such an important mission?


texts:
A Cohen finds a dead body in India

Should he bury it himself and become taamei
OR
Should he inform the nearby village who will then dispose of the body with idolatrous rituals.

The roots of the matter:
Does the idolatrous nature of the village render it an invalid option?
Does the answer change if the body is that of a Jew?


texts: Are there specific standards for refusing to uphold a certain law in Judaism as a form of civil disobedience?

texts:
Are there any texts on civil disobedience in Judaism? Is it an acceptable practice?

Clarification: I was asking if there is a specific Jewish protocol for civil disobedience for civil laws/civil wrongs such as racist policies (ex. Heschel, Martin Luther King Jr. and the making of Civil Right Act of 1964) for countries in which existing Jewish communities exist, as well as protocols for civil disobedience to rules found to be no longer applicable or outgrown by past Jews in Judaism (is there such a thing?). In the second scenario, I'd imagine there as being a sort of git records of laws that have been outgrown by modern standards, perhaps this is the wrong place to ask those questions or perhaps they are two separate questions. Apologies for any typos, sometimes mobile does not cooperate. I am interested in splitting these into two questions, if there's a consensus, but am unsure of how to do that, as I am new to the site.

Just posted a separate question for civil law.


texts:
I have heard about Rashi that he measured his words very meticulously and that consequently every word he chose to write in his commentary is important for understanding his view. There are even rabbis who's daily lectures in Yeshiva are called "Rashi Shiurim", because they are devoted to understanding every last bit of this great Rishon's written words.

Are other Rishonim's commentaries given similar treatment, or does Rashi stand alone in this regard? Are there any sources that discuss the exacting nature of the Rishonim (aside from Rashi), or is it tradition?


texts: Skipping Tachanun - Difference between Chattan vs. Avel

texts:
This M.Y. answer says that if a Chattan is in shul, tachanun is skipped.

Art Scroll and Birnbaum Siddurim say that Tachanun is skipped in the house of a mourner. However, if the mourner is in shul, tachanun is still said.

What is the difference between a mourner being in shul vs. a chattan being there that causes the entire shul to skip / not skip tachanun? WHy shouldn't they have the same rule for both?

It seems that there is already a precedence not to say Tachanun in the presence of a mourner, but its restricted to when you are praying in his home. But when he comes to shul, his presence has no effect on tachanun.


texts: Is cremation halachically lawful for the Gentiles?

texts:
I am an Italian noahide.

I wonder if Halakhah allows Gentiles to cremate bodies. My personal opinion is that this practice does not violate Noahide Laws, as it is not included in one of the relevant seven categories of commandments. I do not see a conduct that violates the prohibition against idolatry because, at least in the Mediterranean tradition to which I belong, the ancient pagan populations at some point abandoned cremation to use the burial (see for example the Romans and the Greeks), while maintaining their polytheistic cult; therefore cremation was not a peculiar characteristic of such cults.

I would also add that, even admitting that cremation means contesting the belief in the resurrection of the bodies (and I do not agree that those who decide to be cremated do not necessarily believe in the resurrection), Halakhah does not foresee any obligation for the Gentiles to believe in bodily resurrection, merely saying that the "righteous among the Nations", if  observe the seven precepts with the conviction that HaShem has revealed them in the Torah,they will deserve a part in the World to Come (Rambam's Mishneh Torah-Hilchot Melachim 8:11 ).

Obviously I am referring to the case in which the decision to be cremated is not one adopted by the Gentile with the aim of making cult in this way towards one or more idols.


texts: Is there any evidence that Chazal knew what caused eclipses?

texts:
Many ancient cultures believed that eclipses are caused by things other than syzygy. The Egyptians had Apophis. The Hindus had Rahu. (The interested reader can see more here.)

In light (ha) of the fact that so many cultures believed in such creatures, I felt compelled to ask: Do Chazal discuss what causes eclipses? Obviously they wouldn’t say there’s a god in charge of eating the sun, but did they know that it was caused by the moon getting in the way of the sun, or the earth getting in the way of the moon?

I am specifically looking for sources in the Gemara or earlier.


texts: Is lying to get someone to stop annoying you allowed?

texts:
Another question on this site asks "How do you deal with huge numbers of calls from tzedaka organizations?". The answers are great, but a number of the top voted answers actually seem to suggest that one lie to the calling organization. For example:

You: Who's Mr. Moses?? I'm sorry, you have the wrong number.

or

You've saved me a phone call. I'm collecting for tzedaka X, a most worthwhile tzedaka, and I know that you would just love to donate. Can I put you down for $54.00?

and

You: No.
Caller: When will he be back?
You: In 5 to 7 years.

all suggest lying.
So my question is whether lying for a personal benefit such as this one is allowed? And if it is, why? (what are the criteria that allow it)


texts: How does a seudat mitzvah exempt you from fasting?

texts:
Apparently, you can become exempt from certain fasts (such as the fast of the firstborn) by making a seudat mitzvah, particularly a siyum.

Why/how is this possible?

If it is because you are eating that meal l'shem mitzvah, (1) what is the evidence that such a meal is truly l'shem mitzvah (i.e., is it commanded somewhere that one must make a meal upon completion of a learning section?); (2) why can't we do that for any fast; and (3) does that mean you must still fast for the rest of the day, besides the seudah?

"Food" for thought, maybe a separate question: Is there any obligation to do your l'shem mitzvah stuff in a way that it will not get in the way of other mitzvot--if easily possible? (Such as, in this case, making your siyyum on a different day from the fast...)


texts: Tefillat Shav in Mishna Masechet Berachot

texts: I don't understand what is teffilat shav as in Mishna Berachot. Does it mean that one is not allowed to pray for something that is already known to be fixed and would surely occur? I was thinking if Hashem is beyond Time and it says in the shmoneh eshre,  "Ki Atah Shomea Teffilat kol peh", Wouldn't that mean that a prayer can change the future as it is stated in Midrash about the 5 ways to change our future?


texts: Why does Eliezer address his prayer to Hashem, [24(12)], “Hashem, the G-d of my master Avrohom”?

texts:
Why does Eliezer address his prayer to Hashem, 24(12), “Hashem, the G-d of my master Avrohom” and repeat this formulation in verses 27 and 42. He himself was after all a believer.
In verse 35, he is content to say “And Hashem blessed my master exceedingly…” without the mention of “the G-d of my master Avrohom”.

On 24(12), Ohr HaChaim says that he was confident that in the merit of Avrohom his prayer would be answered and Haemek Dovor says, he starts the prayer with praise of Hashem before making his request as is proper.

Are there other explanations please?


texts:
The mishna Uktzin 1:1 discusses yadot (handles) for food, and how they מִטּמא ומְטמא ("contract uncleanness and convey uncleanness"). In his commentary to that mishna, Rambam explains that the yad itself becomes tamei when the food does, and the food becomes tamei when its yad does. Additionally, the yad will convey tumah to anything it touches, if the yad and food are tamei.

This seems like a simple read of the mishna. On the other hand, Tosfot on Ḥullin 128a s.v. beheima beḥayyeha says that yadot don't themselves become tamei. Instead, they transmit tumah to and from the food.

What is the basis of Tosfot's view (eg. how does it make sense with מִטּמא)? More importantly, is there a practical difference between these two views? It seems that according to both views, something tamei touching the combined yad/food anywhere will impart tumah, and anything touching tamei yad/food anywhere will itself become tamei. If the yad breaks off from the food, it's no longer a yad and shouldn't be susceptible to tumah according to either opinion.[source needed]


texts: Often on T"u BiSh'vat people like to eat members of the shiv'as haminim - the Seven Species by which the Land of Israel is praised. Some of them, such as grapes and dates, are easy enough to come across in their unadulterated forms. But when it comes to wheat and barley, people often resort to cooked or baked grain derivatives rather than consuming the fruit in its pure form. Where (preferably in the U.S.) can an average consumer easily get hold of grains of wheat and barley straight from the stalk?


texts: Halacha to discourage a convert once every 6 months?

texts:
A friend of mine told me that the halacha of discouraging a convert three times has a little nuance - the convert has to make the second and third attempt (to persuade the rabbi to let him convert) at least six months after he got rejected the last time.

So, his implication was that if a convert gets rejected he can't approach the rabbi again the next day, or next week but has to wait for at least half a year before he asks the rabbi again to let him convert.

Does such halacha really exist? What's the source?

And if not, is there really any mandatory timeframe between each rejection i.e. how long does one have to wait before approaching the rabbi again?


texts: Rebbe wearing new garments during shloshim

texts:
I recently heard from a couple of Bnei Brak Wizniter chassidim that their rebbes (R' Yisroel and R' Mendel) wore new clothing for Pesach 5772, less than a month after their father passed away.

How could they do so when it is standard mourning practice not to wear a new garment within thirty days of a relative's passing?


texts: Are there any rabbinic opinions on gambling for fantasy football?

texts: I do not particularly know the halachot of gambling, however, I have heard that under certain circumstances playing fantasy football might be allowed, if you do not expect to win money. I do not know if this is a real opinion or just something I may remember incorrectly. Has anyone else heard this or heard something similar?


texts: Pharaoh should have asked for his presents back when he found out that Soroi was Abram's wife?

texts:
Pharaoh took Soroi and benefited Abram for her sake 12 (16).

He did this on the understanding that Soroi was Abram's sister. He asked 12 (18)

  “Why did you not tell me that she was your wife?”

When Pharaoh found out his error why did he not request a return of his presents to Abram?

My ideas are:

that it would not be consonant with the honour of a King to act in such a way.

that because of the dangers of immorality in Egypt, it was essential that Abram and Soroi left immediately.

(related to Why did Avraham take gifts from Pharaoh, but not the King of Sodom?; see msh210's answer in he name of the Hak'sav V'hakabala )


texts: How to deal with the parts of the Torah reading that are pre-empted by the congregation

texts:
Sometimes, our traditional approach to the reading includes having the congregation recite a short section of the reading aloud before the Torah reader does it, and then he follows. The most frequently occurring version of this is on minor fast days, when the Torah reading includes three such repetitions. We also do this several times on Simchat Torah during the reading of the beginning of Bereishit and also multiple times during the reading of Esther on Purim (which is not a Torah reading per se, but expects largely similar behaviors).

When I am present in the synagogue during the Torah reading, I typically read along quietly with the public reading, as I believe is the optimal practice. [See Update below.] I've always wondered what I'm supposed to do when the Torah reader repeats these sections after the congregation. Should I just listen while he reads because I've already said it, or should I read along with him, because that's what I always do? I'm leaning toward the former because some of these passages break in the middle of a verse, and it seems wrong to stop in the middle of a verse, go back, and start reading from the beginning of another verse.

Similarly, what should I do if I am called up for the Aliya that includes one of these repetitions? Do I recite with the congregation, read with the reader, or both?

Update:

Following Alex's answer, I did a little research. It seems from Footnote 154 here that there's actually a disagreement regarding whether a congregant should read along with the reader. I need to take this up with my Rabbi regarding my own practice, but it seems that I have whom to rely on.

See Shulchan Aruch Orach Chaim 146:2 (all translations mine):

  And to read "Shnayim Mikra Ve-echad Targum" during the Torah reading is allowed. But all of this doesn't apply to Parashat Zachor and Parashat Para, which are mandated by the Torah, so one needs to focus and hear them from the reader. And the truth is that for all Parshiot, it's proper for one who is careful with one's actions to focus and hear them from the reader.

The Magen Avraham there (#5) quotes the Shelah as saying that reading along is forbidden, and the Mishna Berura (285:14, when the Shulchan Aruch reiterates the same permission) quotes a number of other authorities, including the Gra, who similarly forbid.

On the other hand, he Misha Berura's own opinion is:

  However, it seems that to read in a whisper, word by word with the reader, we don't need to be stringent [against], since he will then be focused on hearing every word from the reader. And the Magen Avraham there [on 146] cited the Mateh Moshe saying that lechatchila (in the first instance), it's right to do so.

So it seems that reading along during normal parshiot is either forbidden, permitted, or encouraged, but is forbidden during Zachor and Para. So, I think my question stands with respect to fast day and Simchat Torah reading. It's possible that the answer is "Even if you usually read along, don't read along with those readings, which aren't part of the weekly cycle anyway."

My question also stands regarding Esther, for people who are using their own scrolls.

Also, I believe that my question certainly stands for a person who has an Aliya. See Shulchan Aruch Orach Chaim 141:2:

  Two people should not read at once. Rather, either the person who was called up reads, and the reader is quiet; or the reader reads, and the person who was called up does not read aloud, but he does have to read along with the reader so that his blessing is not for naught, so he should read along quietly enough to not be heard by his [own] ears.

The only disagreement apparent on the Mishna Berura page is that the Rama is not even so concerned that the person who was called up needs to be sub-audible. So, it seems that the person who goes up for an Aliya should indeed read along, and my question is unescapable.


texts: Why was the Shechinah bestowed upon Bil'am?

texts:
In the beginning of Parashat Balak, Rashi writes:

  If you ask, “Why did God bestow His Shechinah on a wicked gentile?” [The answer is] so the nations should not have an excuse to say, “Had we had prophets we would have repented.” So He assigned them prophets, but they breached the [morally] accepted barrier, for at first they had refrained from immorality, but [Bil'am] advised them to offer themselves freely for prostitution." (Bamidbar 22:5)

Nevertheless, the other nations could rebut saying, "Bil'am was a wicked man. If you had bestowed prophecy to a righteous gentile, we would have repented."

Why is this not a good counter claim?


texts: First trip to the synagogue! Tips and advice please!

texts:
I am preparing for my first trip to a synagogue after the High Holy Days.

My first visit will be to a Modern Orthodox Synagogue. I have interacted with the Rabbi by email and we will be meeting before my first shabbos service. The rabbi said they are quite relaxed in terms of the dress code, nonetheless I intend to dress modestly yet fashionably without being over the top!

What do I need to know about the following and other general issues:

Friday evening service or morning service?
What to do and what not to do?
Can I touch the siddur?
How does the whole service go anyway?

Thanks!!! I can't wait!!


texts: Why does the Chabad nusach omit "Tzur Yisroel" before Shemoneh Esrei?

texts:
In the bracha right before the Amidah during Shacharis, Nusach Ashkenaz and many variations of Nusach Sefard have:

  שִׁירָה חֲדָשָׁה שִׁבְּחוּ גְאוּלִים לְשִׁמְךָ עַל שפַת הַיָּם. יַחַד כֻּלָּם הודוּ וְהִמְלִיכוּ וְאְָמְרוּ: ה' יִמְלךְ לְעולָם וָעֶד: צוּר יִשרָאֵל. קוּמָה בְּעֶזְרַת יִשרָאֵל. וּפְדֵה כִנְאֻמֶךָ יְהוּדָה וְיִשרָאֵל. [וְנֶאֱמַר:] גּאֲלֵנוּ ה' צְבָאות שְׁמו קְדושׁ יִשרָאֵל: בָּרוּךְ אַתָּה ה', גָּאַל יִשרָאֵל

However, the Chabad nusach and Nusach Edot Hamizrach omit the bolded words. Since nusach Chabad is techincally a variation Nusach Sefard, why is "Tzur Yisroel" omitted from the text?

Additionally, is this just in Nusach Chabad or do other Nusach Sefard versions omit these words? All of the "universal" (not belonging to a particular Chasdic dynasty or Rebbe) Sefard siddurim I've seen and davened from included the words.


texts: If Hataras nedarim on erev R'H voids all future vows, commitments, then is it even possible to make a vow or commitment?

texts:
Based on the text of Hataras Nedarim, specifically, "...I nullify from now on all the vows, all the oaths, prohibitions, assents and commitments in thought which I will take upon myself...and if I should forget the stipulations of this declaration and make further vows henceforth, from now on I regret them and declare that they are all null and void..." (Siddur Tehilas Hashem, English translation), is it possible to make a vow or is every vow voided from the outset because of this declaration?

It would seems that we preemptively void any future vows or commitments.


texts: Does a fathers obligation to teach his sons a parnassah extend to his daughters too?

texts:
A father has an obligation to teach his sons Torah, a parnassah and to swim. To what extent do these obligations extend to his daughters too?

(edited to include my explanation from the comments)
As Ariel mentions in his answer, Gemara Kiddushin 29-30 discusses the 6 obligations a father has to his sons.

1 Bris,
2 Redeem the firstborn,
3 Teach him Torah,
4 find a wife for him,
5 teach him a parnassah,
6 (some say) to teach him to swim

1 and 2 necessarily apply only to sons not daughters.
We learn from a pasuk that 3 applies only to sons not daughters.
4 applies to both sons and daughters (although in different ways).
6 is learned from the logic that his life may depend upon it, given that I don't see any reasonable way you could say that this shouldn't apply just as much to daughters as to sons. You can't really say that maybe at some future time your son might drown if he doesn't know how to swim, but if your daughter drowns that's OK.

The real question seems to me to be by Parnassah. The Gemara doesn't make clear whether or not this applies to daughters as well as sons.

The Gemara brings two reasons. In the first Chizkiyah shows a Pasuk that compares livelihood to getting married. So just as a Father has an obligation to see his son married, so to does he have an obligation to teach him a Parnassah. This would imply that this would apply to daughters too, since the Pasuk on marrying off your children explicitly includes daughters.

The second reason the Gemara gives for the requirement to teach your son a Parnassah is to compare it to the obligation to teach Torah. This would imply that the obligation would only extend to sons and not to daughters since the pasuk for teaching Torah excludes daughters.

Based only on my own reasoning, I would think that this obligation would mean that you should teach your children what they need to know to survive in the society that they are in. If they live in a society where women normally cook and sew and such then you should make sure that they learn this. If they live in a society where the wife will be expected to earn a living with a job outside the home then I would think that Rabbi Yehudah's rule that not teaching a trade is teaching to be a thief would apply. I want to make clear that I have no source for this.


texts: How old is the tradition of the Genizah?

texts:
You'll have to excuse my ignorance and if I word something slightly awkwardly, but I did wonder how old is the tradition of burying the Genizot, or alternatively, if that is unknown, what is the oldest recovered Genizah site that we know of?

To my understanding, this tradition of paper-interment has been going on for long enough to potentially provide for an incredibly valuable historical record of events, long forgotten local cultures and so on. So which Genizot site was dated to be the oldest that also provided us with some insight into times of when these Hebrew-language books and papers were buried?


texts: Why do Jewish people sway while praying?

texts:
Is there a reason that people sway back and forth while praying?

I saw a lot of people pray like this, but I'm too shy to ask them why do they do this.


texts: Is there a prohibition to pack on shabbat?

texts: Say one is bored on a Saturday afternoon. Is it permissible--if one finds it entertaining--to pack his suit case when leaving on a long trip the following day?


texts:
The Gemara in Bava Kama 28a says:

ת"ש בעל הבית שהניח פאה מצד אחד ובאו עניים ונטלו מצד אחר זה וזה פאה וא"א עביד איניש דינא לנפשיה אמאי זה וזה פאה לנקוט פזר וליתיב אמר רבא מאי זה וזה פאה לפוטרן מן המעשר כדתניא המפקיר את כרמו והשכים בבקר ובצרו חייב בפרט ובעוללות ובשכחה ובפאה ופטור מן המעשר

(Translation of the relevant part): What is meant by the ruling of: This produce and that produce are both considered pe’a? It means that they are considered pe’a with regard to exempting both portions of produce from tithes. Just as the portion that the poor people took is exempt from tithes, so is the portion that he allocated initially. This is as it is taught in a baraita: In the case of one who renounces ownership of his vineyard and arose early in the morning before anyone else took possession of it and harvested it, the one who renounces ownership is obligated in the mitzva of individual fallen grapes left for the poor [peret], and in the mitzva of incompletely formed clusters of grapes left for the poor [olelot], and in the mitzva of forgotten clusters of grapes left for the poor, and in the mitzva of pe’a, the four gifts to the poor that the Torah requires one to give from a vineyard (see Leviticus 19:9–10). But he is exempt from the mitzva to tithe his produce, because this requirement does not apply to an ownerless field. Likewise, in the above case the portion of the field that was allocated for pe’a is exempt from tithes even after the owner reclaims it, as pe’a is considered ownerless property in this regard.

Rashi explains here that even though the owner reclaimed the part of the field he designated as pe'ah, it is exempt from ma'aserot (דאף פאה הנשארת הפקר חשיבא ואע"ג דנקט לה איהו פטורה ממעשר).

So couldn't a person theoretically designate 99% of his field as pe'ah (since one can't designate all of it, as per Tosefta Peah 1:1) and then reclaim all of it (excluding the part that actually needs to be given as pe'ah, i.e., 1/60th of his field) and thereby be exempt from giving ma'aser except on that 1%?


texts: Why the Jews didn't take the Egyptians' property in darkness plague

texts: It is known that Jews took the vast majority of Egyptians' property was collected on the sea edge. Why didn't they take their property in dark plague? Why did they have to loan their property and did not take it under the cover of the darkness in the dark plague?


texts: Plural form of shabbat - is it ever shabbatim?

texts:
I am curious if the word shabbat  שבת has ever taken the plural form of shabbatim? I had a dream about this word. In this dream, it was used in a spoken two word phrase with "shabbatim" being the first word. I do not know hebrew and I cannot recall the second word.

I later learned that the normal plural form is shabbatot. So now I'm wondering if it has ever been used the other way. If so, can you explain the context of its use with this other form? Thank you.


texts: The Saba Kadisha's opinion on using a lemon for an esrog

texts: I remember seeing in the Igros Moshe a while back which quotes the Saba Kadisha's opinion that one can technically use a lemon instead of an esrog. It was a side idea in the Igros Moshe. Does anyone know where the Saba Kadisha's opinion is stated and his reasons?


texts: Why is 'misod chachomim unevonim' sometimes said and sometimes omitted in the repetition of the Amidah?

texts:
In Askenazi communities, the piece beginning 'misod chachomim unevonim' is said at the repetition of the Amidah at Shacharis when there are piyuttim (except Purim) and on Musaf on Yomim Noraim as well as, in my Machzor, at Mincha and Neilah on Yom Kippur.

I thought the reason was to establish permission to “interrupt” the Amidah with these additional prayers.

But it is not said before the piyuttim in Musaf on (1) Shabbos Shekolim and (2) Shabbos Ha'Chodesh and at the beginning of the (3) Krovets on Purim morning.

Why not?


texts: Why is Spinoza still considered excommunicated (חרם)?

texts:
In 2011, a member of the Amsterdam Portuguese-Jewish congregation asked for a reconsideration of the ban, with the hope that it would finally be lifted. (It seems to happen periodically that someone, somewhere, demands the ban to be revoked — the former Israeli Prime Minister David ben Gurion did so in 1953.). Apparently the request was denied.
I understand the debate between allowing non believes into a Minian is still indisputable, but surely there are no exaggerated steps to excommunicate (חרם) them by today’s standards.
I couldn’t find any arguments for why the request was denied, and so I am asking it here?


texts: What is the earliest source of the story of Serach bas Asher and the harp?

texts: This post indicates that the earliest source for the story of Serach bas Asher and the harp, wherein she notified Yakov that Yosef was still alive in a very subtle musical fashion, is a very late midrash known as the sefer hayashar which the author dates to the 16th century. I would like to know: Are there are any earlier sources for the story?


texts:
The Gemara says (Yevamos 63a)

רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר למדו לשונם דבר שקר העוה וגו'
Rav was bothered by his wife. When he told her to make Tlufchi she made Chimtzi and when he told her to make Chimtzi she made Tlufchi. When Chiya his son grew up he made sure to invert [Rav's instructions]. Rav told his son "Your mother improved". He said back "I inverted [your instruction]". ... Rav instructed him not to do so anymore as it says 'teach your tongue to stay away from falsehood'

On the other hand (Yevamos 65a)

וא"ר אילעא משום רבי אלעזר בר' שמעון מותר לו לאדם לשנות בדבר השלום שנאמר אביך צוה וגו' כה תאמרו ליוסף אנא שא נא וגו' ר' נתן אומר מצוה שנאמר ויאמר שמואל איך אלך ושמע שאול והרגני וגו'
R' Ilai says in the name of Rabbi Elazar B'R Shimon one is allowed to  change truth for the sake of peace as it says [by Josef's brothers] "Our father commanded..." R' Nosson says It's a Mitzva as it says "Shmuel says How can I go, but Shaul will kill me"

Looks like by changing the truth in the first quote R' Chiya B'Rebbi improved Shalom Bayis. This seems (in Quote 2) to be a Mitzva. Why did his father criticize him?


texts:
Let's lay down assumptions:

The shidduch dating system in which young men meet with young women to interact socially is permitted, and in fact practiced, only with the intention of potential marriage as a result.
If it is known to either party that they and the other party are both carriers of a certain disease such that their children have a significant chance of being affected by it, then they would have no intention of marrying.

The second assumption has given rise to "Dor Yeshorim" in which many young men and women may give blood to be tested to see if they are genetically compatible.

In light of the first assumption, though, although it may be wise, is it necessary to test genetic compatibility of the potential couple before they meet even for the first time?


texts: In Exodus 3:14 is there a linguistic relationship between the Tetragrammaton and the "to be" and what is that linguistic relationship?

texts: In other words, is Exodus 3:14 suggesting that the Tetragrammaton is a form of the verb "to be"? Can someone explain the linguistic path from the Tetragrammaton to the verb, "to be"?


texts: Why does a small sanhedrin have 23 judges rather than 21?

texts:
Sanhedrin 1:6 explains the size of the small sanhedrin, but I'm having trouble following the reasoning.  It says (my notes in brackets):

  From where do we learn that the little Sanhedrin should be made up of twenty three? As it says, “The assembly shall judge”, “The assembly shall deliver” (Num. 35:24-25), an assembly that judges and an assembly that delivers, thus we have twenty. [Discussion of how we know an assembly is 10.]  And from where do we learn that we should bring three others [to the twenty]? By inference from what it says, “You shall not follow after the many to do evil” (Ex. 23:2), I conclude that I must be with them to do well. [Discussion about needing a majority of two to convict but only one to acquit.] The court must not be divisible equally, therefore they add to them one more; thus they are twenty three.

In other words: we start with 20, and we have to add to get an odd number, and we get a side discussion of needing a majority of two to convict -- but I don't see how that adds up to 23 when they could just add one judge to get to 21.

It looks like the interpretation hinges on "by inference from 'you shall not follow after the many to do evil'", but since there are already "many" (well, 20), I don't see how to read that as "add three more".  I didn't find clarification in the g'mara.

What is the mishna's logic for adding three judges to the two assemblies of ten?


texts:
The shaar hagilgulim frequently addresses the concept of iburim, that souls from passed on people may enter new bodies.

For source, see for example shaar hagilgulim 1.8:
"According to this, you can also understand another well known concept of our rabbis: ruchot or neshamot of the righteous are infused into a person, in accord with the esoteric principle called “ibur,” to assist a person in his service of G‑d."

Does this concept exist also today? I mean, can you experience an ibur of a tzaddik in your lifetime?


texts: Why is Haman called an Agagite and not an Amalekite?

texts:
In Megillas Esther 3:1 Haman is called the Agagite which I always assumed meant he was a descendant of Agag the king of the Amalekite in 1 Shmuel 15:8. His lineage is confirmed in Megillah 13a as being a genetic descendent of Agag the Amalekite.

  ומה שילם לי ימיני דלא קטליה שאול לאגג דאתיליד מיניה המן

If the point is to tell us that Haman was an Amalekite, why not just say so explicitly?


texts:
What are some good books, articles, websites, or seforim for learning about the Halachot of constructing and maintaining a Shul Mechitza (the barrier between the men and women sections)?

Issues include: How tall and wide must they be?  Can there be any gaps between the sections?  Must they completely opaque on both sides, or can they be one-sided mirrors and the like?  Do they have to be permanent?  Etc.  Appreciated, but not required: What's the history of the Mechitza?

I'd appreciate materials that are well sourced and\or footnoted, in either English or Hebrew.  Thanks you.


texts: Standing during Torah reading in front of your Rabbi

texts: Are you allowed to stand during Torah reading in front of your Rabbi who is sitting? (I think I heard that this might be a problem because it implies you are better than your Rabbi, or don't fully hold/agree with him.)


texts:
In the musaf amidah ashkenazim say:

נַעֲרִיצְךָ וְנַקְדִישְׁךָ כְּסוד שיחַ
We praise and exhalt you like a secret bush

What is this secret bush? Is it possible the authors of this line were crypto-Ugarites and were referring to an Asherah tree that they secretly kept in their basements?

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


texts: Why does HaShem say, "I rebuke you Satan" in Zech 3:1-2.?

texts: If Satan is obedient to G-d and works under his authority, why did HaShem reprimand him in Zechariah 3:1-2?


texts: Why don't Jews proselytize? Is it a law or a custom?

texts: Is there a specific law that forbids Jews from proselytizing or was it just a custom that became the norm because unlike other major religions Jews believe that members of other faiths can fulfill God's will & also unlike other major religions the Jewish people never governed large populations of non Jews?


texts: Do Gentiles need to excute a convicted murderer?

texts:
B'nai Noach are forbidden to murder innocents. They are also required to establish courts.

If the Gentile court convicts the murderer, do they need to execute the murderer, or does performing the penalty apply only to Jews?


texts:
In Shemot 12:23, Was הַמַּשְׁחִ֔ית Ha-Mashchit (The-Destroyer) actually HaShem Himself or a Mal’ak?
After reading verse 23 in Exodus 12 : “For when YHVH goes through to smite the Egyptians, He will see the blood on the lintel and the two doorposts, and YHVH will pass over the door and not let The-Destroyer enter and smite your home.” ( וְעָבַ֣ר יְהוָה֮ לִנְגֹּ֣ף אֶת־מִצְרַיִם֒ וְרָאָ֤ה אֶת־הַדָּם֙ עַל־הַמַּשְׁק֔וֹף וְעַ֖ל שְׁתֵּ֣י הַמְּזוּזֹ֑ת וּפָסַ֤ח יְהוָה֙ עַל־הַפֶּ֔תַח וְלֹ֤א יִתֵּן֙ הַמַּשְׁחִ֔ית לָבֹ֥א אֶל־בָּתֵּיכֶ֖ם לִנְגֹּֽף ) , we may presume הַמַּשְׁחִ֔ית Ha-Mashchit is a different Being separate from HaShem.

However - Commentaries by Chizkuni & Ramban claim Ha-Mashchit was HaShem Himself.

Chizkuni on Shemot 12:23
“and He will not allow the Destroyer to, etc.; ”when our sages in the haggadah said that the line: ועברתי בארץ מצרים, means that G-d personally will carry out the killing of the firstborn, not any category of angel, (compare verse 12) they meant that He would not delegate an angel to perform this task but would perform it Himself, personally.
Ramban on Shemot 12:23
And opportunity will not be given to the Destroyer: The Angel of Destruction in the world at that time, an example, [God] said to the Angel of Destruction, with a might nation you will now deal with by your hand (Shulchan Arukh 24:17) Not [the Angel] of Destruction, rather God, Himself, is the plague.

Based the commentaries of Chizkuni & Ramban, Are we to understand Shemot 12:23 really means “HaShem will pass over the door and not let [Himself] enter and smite your home”?

Was הַמַּשְׁחִ֔ית Ha-Mashchit (The-Destroyer) actually HaShem Himself or a מַלְאַ֤ךְ יְהוָה֙ Mal’ak?


texts: Is there an underlying logic to the selection of detail in the Torah?

texts:
When studying a text, I tell my students that nothing is accidental and that details are included or excluded for some sort of reason. Part of discussion is hypothesizing what that reason is (in each case or on the whole).

In the Torah, we see a set of details -- some narratives are detailed, others are dealt with only superficially; some people are explored at length, others (ostensibly just as important) are not; some laws are given explicitly and others are barely mentioned.

For example: the written Torah details the list of forbidden relationships, but provides no explicit detail of "work" forbidden on Shabbat. The Torah tells us how to behave with our slaves and animals, but not how to slaughter properly.

This is not a question of relative importance. Material provided in the Torah Sheb'al Peh is equally as necessary for the complete understanding, but is there a reason that certain material was put in one medium and some in the other?

I am at sea regarding tags. All help appreciated.


texts: Why repeat the last verse of "Yoshev b'Seter Elyon"

texts:
In Nusach ashkenaz, as well as in "V'hi Noam" of Nusach haAri, the last pasuk of "Yoshev B'seter Elyon" (Psalm 91) is repeated.

Why is that?


texts: Are there any restaurants in the New York area that offer separate men and women seating?

texts:
A few people would like to go out to a restaurant for Thanksgiving dinner. But, they are concerned with meeting there with other family members that the young boys and girls from the family will mingle. So, they asked if there are any restaurants that have either separate seating. Even better, would be a place that has separate dinner hours for men and women.

I'm unaware of any such place in the New York City area, or anywhere, for that matter. Does anyone know of any such place?

Please don't ask why these people want the separate seating. I may think this is unnecessary, but it's not my place to convince them, otherwise.

Please assist with tagging. I'm unsure what's best for this question.


texts:
When are you forbidden from making a Brocha Rishona on a food item,and obligated to make
a Bracha Achrona after eating it?


texts:
I have often been told that the approach of Satmar to the establishment of the state of Israel is that it is Maaseh Satan, some sort of act of the Satan to trick the entire Jewish nation into sinning. I believe this can be found in The Satmar Rebbe's book, Vayoel Moshe, but I don't actually know as I've only ever heard this said.

How exactly is this idea of maaseh Satan defined, and where do we find such a concept before the state of Israel in Jewish literature, applied to something done by seemingly natural means?


texts: Can Torah scrolls be stored in drawers laying horizontally?

texts:
All arks that I have seen have the Torah scrolls stored standing vertically in the ark.

Is this an absolute halachic requirement that the Torah must be stored vertically? What if an ark contained a series of drawers such that each Torah were stored in its own drawer, or lets say one large drawer could hold several Torah scrolls, and you could store 2 or 3 laying flatly next to each other. Are there any halachic problems with storing Torah scrolls flatly?


texts:
While the various opinions about shituf have been discussed already.

Somewhat recently, however, I heard a Rav speak on the topic who seemed to take it for granted that shituf was only permitted when the "partner" deity wasn't worshiped. According to the opinions that permit shituf for non-Jews, are they allowed to worship it as well? If not what constitutes worship that is prohibited?


texts: Missing father's obligations on sons (Kiddushin 29)

texts:
According to the Mishna in Kiddushin 29, backed by the Braitah (in place), father's Mitzvos (definition not clear) upon his son(s) are only the follows:

  Circumcise
  Redeem the firstborn
  Teach Torah
  Marry him off
  Teach him a profession
  (some say) Teach him to swim.

This list seems to lack a couple of important obligations discussed elsewhere, such as Chinuch for Mitzvos (see Mishnah in Succah about one's obligation to provide his sons with 4 Minim and a Succah) or Reciting the Aggadah (mentioned numerous times in Torah and Rambam's explicit Mitzvah) or Maintaining a healthy lifestyle (Rambam's Yilchot Deot). There are also monetary obligations, such as Takkanat Ushah.

Can you think of additional Mitzvos missing?
What can be a reason for such a partial list?


texts: Listing acts of patriotism towards a host nation

texts:
In the UK, united synagogues recite a prayer for the royal family including a blessing for "all her advisors and councillers" that they may grant us peace, etc. Many synagogues also display British flags on significant dates or make additional prayers for significant national occasions.

Are there other examples of nationalistic pride or patriotism, both from the past and in the modern era?


texts: Was Hagar Abraham's second wife or his pilegesh?

texts:
In Genesis 16:3 it is written:

"So Sarai, Abraham's wife, took Hagar the Egyptian, her handmaid, at the end of ten years of Abraham's dwelling in the land of Canaan, and she gave her to Abraham her husband for a wife."

But in Genesis 21:12-13, HaShem addresses Abraham by calling Hagar simply "your handmaid", and not "your wife".

I did not understand if Hagar really was Abraham's second wife or just his pilegesh;the issue seems to me controversial in the Jewish tradition.

In some sources Hagar is considered a wife:

Yevamot 64a:5

"Although there is no explicit proof for the matter that one must take another wife if he has not had children after ten years of marriage, there is an allusion to the matter, as the verse states: “And Sarai, Abram’s wife, took Hagar…after Abram had dwelled ten years in the land of Canaan, and gave her to Abram her husband to be his wife” (Genesis 16:3)."

In other texts Hagar is qualified a pilegesh:

Rashi on Genesis 25:6:1

"The concubines — The word is written deficient, (without י, but our texts have a י in both places) because he had only one concubine, Hagar, who is identical with Keturah. Wives are those whom a man marries with a marriage-contract (Ketubah): concubines have no marriage contract, as we explain in the Talmud (Sanhedrin 21a) in reference to David’s wives and concubines."


texts: Is there a redundancy in the 1st blessing of Shacharit Shema?

texts:
The first blessing of the Shacharit Shema begins:

  ... יוצר אור ובורא חשך עושה שלום ובורא את הכל

  Loose translation:

  "He fashions light and creates darkness. He makes peace and creates
  everything"

If it says "he creates everything" doesn't that include creating darkness, too? Why would it be necessary for the separate mentioning of ובורא חשך ?

See my related question regarding the use of יוצר אור . I'm assuming in this question that there may be a different nuance of the term יוצר , but, in fact, that might be also considered redundant, as well.


texts: Is it a problem of al titosh Torah imecha if you use a different nusach hagadah than your family's minhag?

texts: Is it a problem of "al titosh Torah imecha" if you use a different nusach hagadah than your family's minhag?


texts:
What are some sources that the Milky Way is Cholov Yisroel?
Assuming Avraham Avinu was the first Jew, who was the Mashgiach from Adam to Terach?

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


texts: Saying Mashiv HaRuach in the Southern Hemisphere

texts: In the Southern Hemisphere (Brazil, Australia, South Africa, etc.) in October they are heading into the summer. Do they say Mashiv HaRuach at this time of the year or do they say it from Pesach to Succos?


texts: Why mention God, our god, for the chatas/asham and not for the ola/sh'lamim/toda?

texts: Sidurim (such as Rav Yaakov Emden's, but also modern nusach S'farad ones like ArtScroll's and T'filas Kol Pe) include a short prayer after various of the paragraphs of "Ezehu m'koman" asking God to consider the recitation of the paragraph as if the person praying had offered the sacrificial offering discussed in the paragraph. But the wording differs for different paragraphs: Why do we have "May it be your will, God, our and our fathers' god" for chatas and asham and just "May it be [your] will", with no mention of God, for ola, sh'lamim, and toda?


texts: The title says it all, for the most part, but given that the Bris Milah is a way of bringing a newborn boy into the covenant with God, why is there no parallel/similar ritual, or commencement, as it were, for girls?


texts: Pesicha during davening on Rosh HaShannah and Yom Kippur

texts: I was recently asked to do the job of handing out the honor of opening and closing the ark during davening on Rosh HaShannah and Yom Kippur and was wondering if there was any halachic significance to getting an honor to open the ark? More importantly, would someone be halachicly forbidden to receive that honor (for instance a Kohen who has married a divorcee)?