texts: Reaching out to our unaffiliated Jewish brethren

texts: The "unaffiliated" is the largest growing Jewish denomination.  In this editorial article, Reform Rabbi Rick Jacobs criticizes synagogues for not reaching out to them.  Is he specifically referring to Reform synagogues, or all synagogues?


texts:
Do the little mayim acharonim cups which barely sprinkle enough water for three people have any source in halacha, other than what the Mishnah Berurah (181:10) is upset about? Although using the absolutely minimal level of water due to sitra achra issues makes sense as a reason to use MINIMAL amounts, what is the minimal halachically acceptable shiur?

*This question isn't asking why people incorrectly use so little water, rather what is the minimally ACCEPTABLE halachic shiur?


texts:
The most common responses I've heard to a wish of "l'chayim!" ("life!") is

"l'chayim tovim ulshalom" ("a good life and peace!") except from Lubavitch chasidim and
"l'chayim v'livracha" ("life and blessing!") from Lubavitch chasidim.

What is the provenance of and reason for each of these turns of phrase?


texts: What is the greatest number of holiday days falling on weekdays in a year?

texts:
This is a question that can easily come up for an observant Jewish person who works in the secular world and needs to calculate how many days of vacation he or she will need to take from work for Jewish holidays. I would expect that the answer would be the same for either a secular or Jewish year since the secular new year falls smack in the middle of the period between Shemini Atzeres and Purim and does not threaten to fall on the other side of either holiday, but if I'm wrong about that, I will accept the answer for either a secular or Jewish year.

For the purpose of this question, let's assume we're talking about yom tov and chol hamoed as well as including Purim and Tisha B'Av. Let's also assume we're talking about a standard American week (Monday - Friday) but ignoring civil holidays which could affect the answer. We'll ignore having to leave work early due to erev chag or erev shabbos.

Obviously, one can calculate an upper bound on this answer by simply counting all such days. I would like to take into account the realities of our current fixed calendar which may mean that certain holidays falling during the week implies other holidays fall on weekends.

If an approach can be taken to find the answer which is too much effort to actually do, I would be interested in the approach.


texts: Did any rabbis address the theological possibility/implications of nuclear extinction?

texts:
During the Cold War, plenty of people were aware (I think?) that detonating enough nuclear bombs could lead to human extinction. Did any rabbis address whether the belief that Moshiach will come mean that a believing Jew is sure there will be no nuclear extinction (or something to that effect)?

(Rabbi J.D. Bleich in Tradition Fall 1984 says that because the Gemara says a king would not be punished for killing up to one sixth the world's population in war, that means a nuclear war killing more than that would be prohibited. But he's not addressing the question -- "does our faith claim there will not be nuclear extinction?")


texts: When did the Ashkenazi custom to bake matza on erev Pesach afternoon start?

texts: Historically, when did the Ashkenazi custom to bake matza on erev Pesach afternoon start? I am specifically interested in when this custom arose, rather than the reasons/opions pro/against.


texts:
B"H

If "hava amina" means slightest notion, what is a hava amina teretz?

I think teretz means an answer.  So what is a slightest notion answer?


texts: How can we use grape juice instead of wine?

texts:
There are many rituals for which we use wine. I would think that wine means a fermented grape product, or at least a fermented fruit product. On what basis do so many people use grape juice instead of wine for rituals like Kiddush? If there's a leniency to allow something similar to wine (viz, grape juice), why not other things that are similar to wine (e.g., fermented pomegranate juice (aka pomegranate wine) or plum wine)?

I know there are some times when we are less particular generally and allow whiskey or even orange juice.

I'm asking about those times when we are particular to have wine, yet we still allow grape juice, albeit sometimes begrudgingly. Why yes to grape juice and no to plum brandy?

I assume there must be some underlying principle that will explain both sides of this.


texts: How to celebrate Rosh Hashanah one day later?

texts:
Erev Rosh Hashanah falls this year in my country on public holiday.

We would like to have a celebration with some other families (and a lot of kids) - it was great success last year - but we are afraid a lot of people will be out of the city due to the public holiday. So, the plan is to do the celebration another day - probably one day later (so actually on Rosh Hashanah day itself).

So, the question:

if we do it during Rosh Hashanah day itself, would it be as good as to do it on Erev Rosh Hashanah?
if not, are we allowed to perform non-religious customs, like eating honey and apples (and which ones)?
and also are we allowed (or not) to perform religious based customs, like saying blessings etc.

Note: it is about family celebration at home (call it "party" if you want), not religious service, like in synagogue...


texts:
Sourdough starter is a kind of pet. A pet yeast colony, if you want to be scientific about it. Owners give it a name, feed it (daily or weekly, depending on how often they bake bread), make sure it's neither too warm not too cold. The pet can live for years, and some famous colonies have been going for centuries.

Here's the problem: the pet is seriously not kosher-for-Passover.

I'm planning to start my own sourdough starter. But after going through all the trouble, I wouldn't want to kill the pet before Passover. Particularly since the flavours of the starter develop over years.

Is there any way I can keep my starter? Not going to use it, obviously, but can I keep it alive? Can I, for the sake of the argument, define it as a 'pet', rather than 'bread'? Is there some other loophole?

(I live in Israel, so finding a goy pet-sitter isn't really an option.)


texts: Why is the day of Rosh Chodesh announced before every month except Tishrei?

texts: Why is Tishrei the only month not included in the custom of announcing the day(s) of Rosh Chodesh on the Shabbos before the month begins?


texts:
I just read in Rav Kapach's introduction to his edition of Rav Saadiah Gaon's translation and commentary on Sefer Daniel that his grandfather had a manuscript of Rav Saadiah Gaon's translation which was punctuated with the Babylonian niqqud. This implies that his grandfather was proficient in the Babylonian niqqud, or at least had some familiarity with it. Were Yemenite Jews in general capable of reading the Babylonian niqqud system, and did they write in it, up through the twentieth century?

(Note: It might also be relevant that the pronunciation system represented in the Babylonian niqqud is similar to that of the traditional Teimani pronunciation in that patach and segol are merged into a single vowel.)


texts: When people go away for shabbos they often bring along a gift to their hosts. What is a good Kosher wine - not too dry - that you can give for less than $20?


texts:
On what grounds is a divorce ok, any?
Divorce is complicated and Hashem has a plan with the marriage between a man and a woman.


texts:
On Shabbat, the gabbai calls the kohen to the Torah with the following formula:

  ויעזור ויגן ויושיע לכל החוסים בו ונאמר אמן. הכל הבו גודל...

I have never heard anyone say amen after the prompt. Why not?


texts: ORDER OF krias shma, benshing and the omer

texts: In summer when one davens early on Friday night and one finishes the meal at night, what is the correct order of saying these three things. Krias shma, Benshing and Omer.


texts: Letter of the Dvar Avraham About R. Soloveitchik

texts:
Where can the D'var Avraham's letter about R. Soloveitchik  be found? I have seen numerous references to it, such as in R. Yitzchak Twersky's eulogy for R. Soloveichik  in which the following was quoted:

  נחה עליו רוח זקנו הארי החי הגדול שבחבורה...כמוהו מושל בים התלמוד על עמקי תהומותיו, וכל רז לא אניס ליה


texts: Which is the longest and shortest Bavli Talmud tractate in terms of actual Talmud text?

texts:
I see that we have several questions related to the longest and shortest masechta in terms of pages (dapim).

Many Gemarah pages have little text - some less than 10 lines because the Talmud text is surrounded by the commentaries on the outside borders. Likewise, some have little commentary.

My question, then, is which tractate has the most Talmud text (least commentary) and which has the least Talmud text (most commentary.)

I am not seeking a page calculation, here, as that would be irrelevant. I'm just looking for most and least text.

If there is a ranked list online or otherwise, please inform!


texts:
According to Leviticus 13:4, those suspected to have leprosy were to be quarantined.

Where were they quarantined?


texts: Are folded Hamentaschen Yotzei the three corners?

texts:
If I cut circles of dough with the intention of folding the edges into three corners, am I Yotzei the Mitzvah of Hamentaschen?
As far as I know, this is the standard way of making Hamentaschen these days, but it apparently wasn't always the case, and it seems this is at least not the ideal for a separate reason.  That being the case, is there any source that justifies this method of making the "corners"?

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


texts: I've heard that nevuah ended about 2000 years ago when the last neviim died. But I've also heard that Rashi had some kind of nevuah. If he didn't, then how could Rashi know so much hidden knowledge about the Torah without nevuah? Did nevuah actually end?


texts: PTIJ: Coffee stains on Sefarim (holy books)

texts:
Almost every Sefer in my Beis Midrash has a nice coffee stain all across it. Interestingly, it’s only in public Sefarim that I regularly see this; in private Sefarim, sometimes I see it, sometimes I don’t.
Is this a chiyuv (obligation) to spill coffee on public Sefarim, and minhag (traditional practice) to spill on personal ones? Is it a chovas gavra (one must spill), or a chovas cheftza (the book must have a coffee stain)?
Looking for sourced answers only.

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


texts: Drinking socially during the Three Weeks

texts:
Is there any problem with drinking socially during the Three Weeks?

Background: My Rav held that large social gatherings even without music give a person more Simḥah than privately listening to music, and as such he held that things many people avoid - eg., listening to music on the radio or even going to the movies, in which others' comments and interactions with you are a nuisance (but which he did not endorse year-round anyway, but in theory, if a "Kosher" movie were made that didn't have inappropriate previews, etc. etc. etc...) are much less problematic than going to a baseball game, for example, in which being part of the crowd is the experience.

I know drinking is not generally prohibited during the Three Weeks, but if we take the idea that large social gatherings are inappropriate, would smaller social gatherings with drinking involved be a problem, since social gatherings give one Simḥah and we know that wine provides Simḥah?

Does this extrapolation make sense based on the above, or is it an unnecessary restriction?


texts: Conservative Jews saying "amen" instead of saying Harachamans

texts: I've noticed that among Conservative Jews, it seems to be a common practice that one person recites the harachamans after Birkat Hamazon and others are silent and only respond "amen". Now, after one hears someone else say a "harachaman" in Birkat Hamazon it is proper to respond "amen" (see Mishnah Berurah 189:5), but I had assumed that one is supposed to recite the harachamans himself as well if he is bentching. Are these Conservative Jews acting improperly? Would the concept of shomea k'oneh apply here even though there is no real obligation to say the harachamans?


texts:
Before beginning Shemoneh Esrei, one takes three steps forward. Should they be taken after the kaddish beforehand is completed, to avoid being mafsik with the Amen? Or should you begin the steps while kaddish is in progress, so you can start Shemoneh Esrei without delay?

Similarly, what should one do by Shacharis? Should you finish ga'al yisrael before starting the steps or not?


texts: Bracha for fruit that is part of the meal

texts: Does fruit eaten as part of a bread meal (rather than as dessert) require its own bracha?


texts: Is breaking the law in the United States considered rebelling against the nations in the exile (i.e. three oaths)?

texts: In the three oaths it is forbidden to rebel against the nations, which usually results in a prohibition against breaking the law. In the United States, its kind of not officially the gentiles as it is a democracy and thus the Jews are part of the government (kind of?). So is there an issur to break the law in the USA?


texts: In Avraham's story, what's the importance of his burial place, Meoras hamachpeila?

texts:
The Torah spends a couple of pages describing Avraham's desire to [be buried and] bury Sarah in a particular place - the Cave of the patriarchs. I find it difficult to comprehend this desire.

After one is dead and until the resurrection:

why the Cave was so important to Avraham and
what difference does it make where one is buried in general?


texts:
Is there a standard expression used to greet or comfort those who are celebrating an anniversary of mourning? (...and why is it said?)

Even if not, what should one say? (...and why?)

We should merit to live till the days of Moshiach


texts: Minhag of eating jelly doughnuts on chanukah

texts:
Many yiden have the custom to eat potato latkes or jelly doughnuts on chanukah.
Who started this custom??


texts: Does a finding of Jewish blood in a DNA test make one Jewish?

texts:
I had a DNA test done and the results say that my DNA is group with Sephardic Jews. My last name is Steen and I have always heard that we were of Dutch ancestry and I do genealogy and have not found anything stating that anyone was Jewish.  I must admit that within myself I always found common ground with people that are Jewish and felt that I may be.

Does having Jewish blood, as indicated in a DNA test, make one Jewish, or is Jewish status defined only based on traditional standards?


texts: Can tefillin shel yad be worn on one's clothes?

texts: Someone I know has a medical condition that prevents him from wearing tefillin on his bare arm. Can an ones wear the tefillin on his clothes, instead, or should he not wear this at all? If the 2nd answer, should he still wear the rosh tefillin alone?


texts: What is the difference between a sickness and a plague?

texts: Shulchan Aruch (Orach Chaim, Siman 576) discusses fasting and praying for Dever (a plague), and also for a sickness (choli). What is the difference between sickness and plague?


texts: Why is Rebbi Meir frequently quoted as "he used to say" in the Talmud?

texts:
If one has taken a 'swim' in the Talmud, it would become apparent that Rebbi Meir is often cited as "he used to say". I cannot express with certainty that it is a completely unusual phenomenon in relation to other Talmudic personalities, but it is something that has caught my eye.
What might be the reasoning behind this frequency as regards Rebbi Meir; and whether or not it is indeed unique to Rebbi Meir, what would be the general significance to such a terminology? (I haven't searched for every Talmudic name along with these key-words, so I cannot confirm any reality other than my impressions while 'swimming'.)


texts: Does someone who dies very young have  a soulmate?

texts:
As discussed in this question, the Talmud tells us that 40 days before someone is born, a heavenly voice calls out "This person is destined for so-and-so".

Not sure if anyone can answer this, but I'm wondering if this same 'calling out' for the soul happens to souls who are destined to be in a body that dies very young and never even has the opportunity to marry. (My father had a brother that died within the first month, and an uncle of mine had a daughter that died after a couple of months.)


texts: Pronunciation of בשגם - Patach or Kamatz?

texts:
This past Shabbos in shul, I saw a paper about the pronunciation of the word בשגם (Bereishis 6 3).

  "וַיֹּאמֶר ה' לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ "

The author claimed that all chumashim printed until up to 50 or so years ago (his actual words were בעשרות השנים האחרונים) pronounced the word with Kamatz, wearas nowadays it is common to find the word vowalized with Patach (like wikitext).

Are there any sources for the Pasach version over the Kamatz version?


texts: What is the order of Tanakh in a scroll?

texts:
Although the question of what is the order of Tanakh has been asked already, my question is slightly different.

On a Sefer Torah HaGadol is written the whole of Tanakh and is kosher to be read from for weekly Torah reading, Megillos, etc. My question is, "What is the order of books of Tanakh to be written in such a scroll in order to make it kosher for use?"


texts:
Today, in our Shul (in Shaharit) a man walked in a little late and I guess he didn't have enough time to catch up to our Minyan. After Tefila, he asked the Gabbai if he could say his own Shemona Esre, with the first three Berachot out loud, so he could make his own Kedusha. The Gabbai agreed. After this was over, one of the congregants came to the Gabbai and told him that he probably shouldn't have let the man recite the Hazarat HaShatz. I came over to the congregant and told him that I've asked one of my Rabbanim and he said there are Posekim to rely on to do this "mini Chazara" even without people reciting Tefila with him. The congregant than tells me "what's Hacham Ovadia's opinion on this matter?" I told him I wasn't sure and that I'll look into it. This morning I contacted four Rabbanim (one of them is for Halacha LeMaaseh, the rest just because I'm interested to know their opinion) about this question and I awaiting a resonpse.

What do you think would be the Halacha based off the Poskim?


texts: If Yom Kippur hypothetically fell on Sunday, would you make havdalah?

texts:
I was curious about this hypothetical situation.

If Yom Kippur would fall on Sunday, Motzei Shabbat, so immediately when Shabbat ends, Yom Kippur starts. Would there be some sort of separation, בין קודש לקודש, as we have when Yom Tov is Motzei Shabbat (in Shmoneh Esrei and Kiddush)?
Would we light candles?

The core of the question is, which has a higher kedusha?

On the one hand, Yom Kippur is called שבת שבתון, while Shabbat is only called שבת. On the other hand, we have 7 aliyot on Shabbat, and only 6 on Yom Kippur.

This question may actually become practical when we return בע"ה to the Sanhedrin setting each month's calendar.


texts: Using a Frozen Challah for Lechem Mishneh

texts: If the only available Challah I have for Lechem Mishneh is frozen solid - may it be used ?


texts: Am I allowed to use the word "sheid" (demon)?

texts: I have noticed that some people are careful to not say the word "sheid" (demon) and say "shin-daled" instead. What's that all about?


texts:
Is it possible to have a "stand-alone" Torah service, not connected to a statutory prayer? I saw this done on Shavuot once, where some people who slept through davening convened a minyan solely for the purpose of hearing the aseret ha-dibrot read, and did a three-aliyah kriat ha-torah. Anyone know how this works, if at all?

Clarification based on the OP's comments (@VincentCalabrese):

What I'm most interested in is the possibility of a kriat ha-torah with no connection to the prescribed reading cycle; if I had some urge to read shirat ha-yam today [or any day] could I get a minyan together to do it? That sort of thing. Any idea on whether that's possible?

What are the circumstances in which a stand-alone Torah service can be preformed and what is the procedure?


texts: How can I respond to challenges to the Kuzari argument for the transmission of Torah from Sinai?

texts:
The Kuzari's argument for the transmission of Torah from Sinai was extremely convincing when I heard it, and I've read different summaries of it by Rabbi Dovid Gottlieb and Rabbi Leib Keleman (I must admit that I've never read it inside). It is explained here: http://www.dovidgottlieb.com/comments/Kuzari_Principle_Intro.htm
http://www.dovidgottlieb.com/comments/Credibility_Of_Testimony.htm
and http://www.dovidgottlieb.com/comments/q-a-on-kuzari-principle.htm

Although I am not immediately aware of serious counter-arguments raised against it, I am seeking information that responds to those arguments, either by Torah scholars or secular philosophers.

So what counter-arguments have been raised and how are they addressed?


texts: Where is the midrash of "300 days of Tefillin?"

texts:
According to various Rishonim and Acharonim who are listed in R' Binyomin Shlomo Hamburger's "Shorshei Minhag Ashkenaz Volume 5," there is a Midrash that states that the Shin on Tefillin boxes alludes to the 300 (Shin is the gematria letter for 300) days a year when we put on Tefillin. However, the exact source for this midrash is not given.

Where is this Midrash?


texts: Is there any source for not sharing a baby's name before the bris?

texts: For some reason, I have it ingrained in me that a baby boy's name before the bris is a secret and should not be shared. Are there any sources for this, or is it something made up?


texts: Aramaic word from Col. 22 of the Dead Sea Scrolls Genesis Apocryphon: אשכח

texts:
I want to apologize in advance if this is not the type of question for this forum. I have been searching around and unfortunately there do not seem to be any places specifically for asking questions pertaining to the inner mechanics of Aramaic.

This is from the "Genesis Apocryphon", Column 22.

Col. 22.7:
 והוא רדף בתרהון עד דבק לדן ואשכח אנון...

I understand there is a vav conjunctive before the word. What puzzles me is why there is an א before the word. This should indicate imperfect 1cs (plus the vav makes it preterite). However, in context, this doesn't make any sense at all. It would be the only 1cs verb used in this entire passage. Everything else in this section is in the 3rd person. Why the random 1cs switch this one time? The translation I have is from Daniel Machiela, who translates it as 3rd person "he found...". So what is it supposed to be?


texts:
There's a dispute amongst the Rishonim how exactly to define what is a lav hanitak leaseh (as Artscroll translates: a negative commandment that is given over for positive rectification). I find the simplest explanation is Rashi to Makkos 14b, that the mitzvah is only possible after breaking some other mitzvah which is prohibited. It's as if it gets activated, and its purpose is to rectify the prohibition that activated it (I'm aware some cases don't fit this last sentence).
One example is according to the Sages, there's a prohibition of taking a mother bird upon her chicks/eggs. If a person did, he has a mitzvah to send away the mother bird, in order to fix the prohibition he broke.
I was wondering if there was a list anywhere (or even if someone would make a comprehensive list here) of all the different cases of such a mitzvah? I know some are a dispute, but I can only think of 4-5 off the top of my head.


texts: Mixing up the order of Retzei and Ya'aleh V'yavoh?

texts: If someone is bentching on Shabbat-Rosh Chodesh, and accidentally skips Retzei, but says Ya'aleh V'yavoh, can they then say Retzei after Ya'aleh V'yavoh, but before Uvenei? Or must they continue and say the "make up" bracha?


texts: Can a security camera be placed in a Mezuzah?

texts:
I saw this question posted on another forum and I didn't see any valid answers or conclusions.

If a person had a Mezuzah case which was fitted with a hidden security camera, would that impact the status of the Mezuzah in any way?

What if the camera was being used to prevent antisemitic harassment to help ensure the Jew could observe? (to prevent the Mezuzah from being damaged or stolen) Would that have any relevance in the situation?


texts:
I have read that Maimonides described the universe in a geocentric fashion, but I have not been able to find the specific passages to which they refer.

What does Maimonides say about geocentrism?


texts: Is the ketuba enforceable in American law?

texts:
The Ketuba is written in Aramaic, so it might not be easily understood by an English-speaking judge; however, it is still a contract. On the other hand, the ketuba is not (necessarily?) signed by either party to the marriage, and only by a couple of witnesses.

If a couple gets divorced, could the woman sue the man in an American court for her ketuba?


texts: Who is liable in kol isha and tznius situations?

texts:
If a woman starts singing in a room with men, despite knowing they observe kol isha, is she liable for her voice being heard or are the men that hear her liable?

If a woman dresses non-tznius in front of men, are the men liable for looking, or is the woman liable for dressing that way knowing the situation?


texts: Is Satan a being or just a mission any angel could fulfill?

texts:
Midrash B"R quoted by Rashi (Genesis.32.30, and similarly Judges.13.18) says that:

"We [angels] have no fixed names; our names change, all depending upon the service we are commanded to carry out as the errand with which we are charged (Genesis Rabbah 78:4)."

In the Book of Job, does this principle apply to Satan also, i.e. it is just a mission any angel could be called on or is he a stand-alone entity/creation?


texts: Any famous Jews named Muhammad, Mahmud, Mehmet, etc.?

texts:
There is a halacha that one may not name a child after an evildoer, a principle known as shem reshaim yirkav taken from Yoma 38b ("ועל בן קמצר וחביריו נאמר ושם רשעים ירקב", cf. Mishlei 10:7). Later authorities discuss the parameters of this halacha, of which you may see a summary here.

Now, occasionally there have been seeming exceptions to this rule, most famously ר' ישמעאל of the Talmud. A handful of other Jews have also been named ישמעאל -- including fairly recently (e.g. the late 18th century Rabbi Laudadio Sacerdote of Italy, whose Italian name is a calque of the Hebrew ר' ישמעאל כהן). There are various halachic justifications for the use of this name, but the very fact that it was used is assumed to be evidence that it is permissible (though not ever a popular choice among Jews).

The names Muhammad, Mahmud, Mehmet, and various similar names are extremely common throughout the Muslim world. Are there any examples of these being used as names by Jewish figures? If so, it would provide interesting evidence for a few discussions, including whether the Muslim figure Muhammad is viewed as a rasha, and whether names that are etymologically related to the name of a rasha are also forbidden for use.


texts: Does Judaism teach that the soul cannot rest until the body turns to dust?

texts:
In the movie "To Dust" they claim that "Judaism teaches that the soul cannot rest until the body turns to dust."

Is there any basis for this claim?


texts: browsing sites with significant probability of forbidden pictures like youtube

texts:
sometimes when browsing youtube for interesting videos, it is inevitable to sometimes encounter some lewd pictures.

would this make it forbidden to browse sites like youtube according to halacha?

the question is not about general internet use but about using (without necessity) sites with high liability of bumping into lewd pictures like youtube or the like.

please source.


texts: What scriptures did Josiah discover in Kings II?

texts:
There is a story that Josiah discovers scriptures. What scriptures did he discover?

Was it a Torah scroll?
Which book of Torah was it, or was it all of them?
Was it the last copy?
If it wasn't the last copy and many other Jews also keep their copies, what's so significant with what Josiah found anyway?
If it wasn't the last copy, how had so many things been forgotten?


texts:
At what point is one obligated to ask for tzedakah?  If one sleeps in a car are they obligated to ask to sleep in an apartment?

How about food? If one has a minimal subsistence level may one refuse to ask for food? If one doesn't have hot food does one need to ask for Shabbos?


texts: Did Jacob's sons do aveilut before Jacob was buried?

texts:
In viewing Breishit 50:10 it says that the group came to Goren Ha'atad and they made a seven-day mourning period for their father there.

Only afterwards, does it state that they buried Jacob in the Cave of Machpela.

Currently, the 7 day period of mourning follows the burial. Was Jacob an exception or was the practice different then compared to what current halacha is? Why was the mourning before burial? Would that have been considered the equivalent of our shiva period, or was that something else that we no longer do?


texts:
In Beresheit 11:29 it reads:

  And Abram and Nahor took themselves wives; the name of Abram's wife was Sarai, and the name of Nahor's wife was Milcah, the daughter of Haran, the father of Milcah and the father of Iscah.”

Who is this Iscah? Is it Sarai/Sarah?


texts:
I have noticed that many families (including my own) have the custom for the father to bless all the children on Friday night before kiddush.

When and where did this custom originate, and by whom, and why is it done before Kiddush on Friday night?


texts: Is it forbidden according to the Torah to squeeze fruits and vegetables for juice on Shabbat? Since people juice almost every fruit and vegetable nowadays (e.g. smoothies), is it forbidden the same as grapes and olives are?


texts:
This is bothering me a lot.

Is God active (he changes things, tunes a little when it goes wrong) or he is passive or even he "passed away" when creating this Universe, meaning we are made from God himself.


texts: Is it permitted to listen to instrumental secular music by an antisemite?

texts:
Assuming it is permitted to listen to music composed or performed by a non-Jew, is it prohibited, ill-advised, or outright permitted to listen to instrumental secular music by a composer who unabashedly hates Jews?

Relevant artists would include Wagner and Muslimgauze.


texts: The difference between צדיקים and חסידים

texts:
What's the difference between צדיקים and חסידים?

I assume that there is a difference because of Psalms 145:17.  Also at the end of Nishmat Kol Chai where it says "uvdivrey tzadikim titbarach uvilshon chasidim titromam."

Also, the benediction in the Amidah "al hatzadikim ve'al hachasidim."


texts: Why doesn't the Torah start with "And God spoke to Moses: In the beginning God created, etc"?

texts:
Both Talmudic opinions about the dictation of the Torah to Moses (either at once or scroll by scroll, Gittin 60), agree on the fact of the dictation. Therefore the Torah must reflect that fact and, just as it mentions it elsewhere, start with "And God spoke [this Torah] to Moses, saying: "in the beginning..." etc.
Also, this would "prove" that the historical parts were also dictated by God and not passed orally, or invented.
Why doesn't it?


texts: Since Yitzchok appears to have a doubt about the identity of the person whom he wished to bless, why didn’t he wait and make sure?

texts: From what Yitzchok says in Bereishis 27:22 “the voice is the voice of Ya’akov, and the hands are the hands of Eisav” it seems that he had a doubt as to the identity of the person who had come to receive his blessing. If so, why did he go ahead and bless him, instead of waiting to make sure?


texts: Kohen in a non-Kohen-specific prohibited marriage

texts:
If a Kohen marries someone forbidden to him as a Kohen, (1) she becomes a chalalah, (2) their children are chalalim, (3) if she dies he can't go to her funeral (Rashi Emor 21:4), and (4) she can't eat terumah (Sifra Emor parshah 5:7).

What about if he marries a woman forbidden to him not because he's a kohen, but who would equally be forbidden to a Levi or Yisrael?  If a Kohen illegally marries the daughter of an Edomi or Egyptian convert (since unlike Amon and Moav, those prohibitions apply equally to men and women, Kiddushin 67a), do any or all of (1-4) apply?

(The same might question have applied in theory to a Kohen who married a woman who received inheritence in Eretz Yisrael in the first generation.  I highly doubt any Kohen actually did, especially since there were probably all of about 10 Kohanim at the time.  Those are the only two examples I can think of that other than a mamzeret, whose children would obviously be mamzeirim themselves.)


texts: Can one, on Shabbat, spritz a surface that is dirty with a cleaning solution and then wipe it down with pre-torn paper towel? Would this be considered saturating?


texts: What names or family relations can or should be inscribed on a grave?

texts:
I am looking for sources that address the wording for a tombstone. I recognise that this is probably dealing with local minhag as set by the chevrei kadisha.
1) order to which relationships should be named on a gravestone?
2) if any of those are already deceased?
3) with broken relationships, not mentioning a family member or altering the order?
with thanks,


texts: What is the minimum income/savings for someone to give or receive ma'aser money?

texts:
I recall learning (probably somewhere in Ma'asros or Ma'aser sheni) that the maximum net worth a person could have and still receive ma'aser ani was 2000 zuz.  In our own time when ma'aser kesafim has taken the place of all the other ma'aseros for most practical purposes, I have two questions:

How much can an individual make (assuming support for their family is factored in) and still receive ma'aser money?
How poor does someone have to become before he is excused from giving ma'aser because he can't afford it without being forced to take tzedaka himself?


texts: Source for Yirmiyahu abolishing the counting of Nisan

texts:
The following is found in Sefer HaIkarrim:

ומה ששמעו ישראל לירמיה לבטל מנין החדשים מניסן כמו שאמרנו, אפשר שעשו כן משום דאשכוח קרא ודרוש
The reason the Israelites obeyed Jeremiah and abolished counting the months from Nisan, as we have seen, is perhaps because they based their action upon the interpretation of a biblical verse

What is meant by "Jeremiah abolished counting the months from Nisan"? When did he do this? And what source does Albo get this from?


texts: Can a healthy person use a shabbos elevator?

texts: Can a person who has no health issues make use of a shabbos elevator?


texts: What is the Shaḥaf according to Ḥizquni?

texts:
The שחף (Shaḥaf) is a bird forbidden by the Torah in both Sefer Wayiqra and Devarim.

Ḥizquni (חזקוני, Rabbi Ḥizqiyah ben Manoaḥ), writing in Old French, states (Wayiqra 11:16):

  אשפמר"א ויש אומרים: מוייסו"ן מוליד שחפת

Based on an online Anglo-Norman dictionary, it appears moisson is sparrow in English.

Is that right? What about aspamra (if that is indeed the proper niqqud)?


texts: What's the story behind "The Malachim's Niggun " of the Karliner chassidim?

texts: What's the story behind the Karliner niggun for Chapter 130 in Tehilim that they refer to as "The Malachim's Niggun"? Is it true that Rav Aharon Karliner claims to have heard the malachim singing this niggun?


texts: I go to a gemara shiurim about Ketoubot (72a and b and 73 a and b). and these three words are said often by the Rabbi. I do not know what they means but according to their use they seems related to each other. I do not find these words in the Talmud Dictionnary neither in the hebrew dictionnary. Can you please tell me what they mean ? According to the context, it may have something to do with Bila (or Beyla, I do not know) Znout.


texts:
In the standard beracha 'formula' we use the phrase 'מלך העולם'. But what does the word עולם refer to in this context: Earth/world or universe? It may seem obvious that מלך העולם is referring to Hashem being King over everything i.e. the universe. The Midrash Bereishit Rabbah speaks of עולמות preceding 'our' one that were destroyed:

  א"ר אבהו מכאן שהקדוש ברוך הוא היה בורא עולמות ומחריבן בורא עולמות ומחריבן עד שברא את אלו אמר דין הניין לי יתהון לא הניין לי

However, some understand the 'preceding worlds' as linked to extinct animals and it seems (in that context) to mean Earth/world rather than universe. For instance the Netziv in HaEmek Davar (Genesis 7:23):

  The diggers of the earth find the bones of creatures that do not exist in the world today. from this, many have determined that there was another world before this creation where there were other creatures; and in truth there is such an explanation in Bereishit Rabbah... to my mind it is difficult to say this, for it is explained in Shemot Rabbah (1:2)... that He created worlds and looked at them, and they were not endearing to Him, and He returned them to chaos and emptiness. And if so, no vestige or trace remained from them.

The Tiferet Yisrael in Derush Ohr HaChaim (translation by Aryeh Kaplan "Immortality, Ressurection and the Age of the Universe"):

  From all this, we can see that all that the Kabbalists have told us
  for so many years about the repeated destruction and renewal of the
  earth has found clear confirmation in our time.

Is there a universal way of understanding the word עולם in these contexts?

(Incidentally... the word 'עולם' occurs around 60 times in Torah (after quickly scouring Mechon Mamre). The term 'חוק עולם' occupies most of the usage of this word. In the Mechon Mamre translation it is consistently translated as pertaining to time e.g. 'everlasting', 'eternal', etc (as do other translations). It is interesting that the use of this word in the Torah is primarily (and perhaps solely) used to describe eternity in terms of time).


texts: Why do we greatly honor the Davidic line of kings?

texts:
I have trouble understanding why we greatly honor the Davidic line of kings, why we pray for the restoration of the dynasty.  Taking as examples the last six major kings of the Davidic line, they either encouraged idolatry or used poor judgment that resulted in disastrous consequences.

ChIizkiyyahu (Hezekiah) was righteous, but used poor judgment in rebelling against the Assyrian Empire (Sennacherib). It cost 300 talents of silver and 30 talents of gold.(2Kings 18:16)

Manasseh re-instituted pagan worship in the Temple.(Jeremiah 15:4)

Amon continued his father’s practice of idolatry.(2Kings 21:19-22)

Yoshiyahu (Josiah) was righteous, but used poor judgment in rebelling against the Egyptian Empire and going into battle against them.(2 Chronicles 35:20-24)

Yehoyakim (Jehoiakim) kept switching alliances and used poor judgment in burning the Book of Jeremiah.(Jeremiah 36:1-32)

Tsidkiyyahu (Zedekiah) did not listen to Jeremiah and rebelled against the Babylonians, which led to the utter destruction of Jerusalem and the Temple.

Other than messianic longings, why do we give them so much honor?


texts: Is it permitted to use beard oil on Shabbat?

texts:
Is it permitted to apply beard oil to a beard on Shabbat? I'm assuming not but don't have a source.

For those unfamiliar with beard oil, it is a moisturising oil applied to the beard and skin underneath to moisturise the beard. This stops it becoming dry and brittle, particularly in cold and windy weather. See this Wikipedia arrive for more: https://en.m.wikipedia.org/wiki/Beard_oil


texts:
What is the earliest source for requiring two minim (types of food) for Mishloach Manos? The Rambam (Hil. Megillah 2:15) only requires two portions. (See Aruch HaShulchan 695:14)
I know a rabbi who takes issue with the two minim, and only requires two portions. Are there any early sources who require two types of food?


texts: Does a melocho done after tzeis hakochavim but before havdoloh count as a melocho d'oraisa?

texts: A person lights fire to cook after tzeis hakochavim but he has not made havdoloh yet or said ato chonantonu or boruch hamavdil. Would lighting fire in this case count as a melocho d'oraisa or d'rabonnon?


texts: Is it permitted for a gentile to say jewish prayers?

texts:
The title pretty much says it all. Is it permitted for a gentile to say jewish prayers to Hashem ?

How about a gentile who is on the path to conversion ? Would he be permitted to say jewish prayers ?


texts: A gas pilot stove is a stove which has a continuous flame running rather than using an electric sparker (although I believe such stoves are no longer legal). With this in mind, would it be necessary to light such a stove with a match, or would the pilot lamp suffice?


texts:
If there are 2 minyanim to go to:
A- One that I know for sure has 50 people.
B- One that I know for sure only has 15 people.
Should I go to the bigger minyan so that my tefillah is more likely to be accepted because "God refuses to reject the prayer of many" (Rambam Tefillah 8:1)?
Or should I go to the smaller one to help strengthen it?
I know that many people davening together is great, but is it worth it to try to make one minyan have more people to enhance that one?


texts: Is a Jew allowed to be the President of the United States?

texts:
Ben Shapiro is an American conservative political commentator, in addition to being an author and a lawyer. More importantly for the purposes of this question, he's an Orthodox Jew.

Some of his fans (some serious, some joking) have suggested Shapiro run for U.S. President sometime in the future (slogans like "Shapiro 2020" have ended up on t-shirts worn by his fans). Shapiro himself has suggested he may run for office in the future, but it is unclear whether or not it's all tongue-in-cheek.

According to halacha, is a Jew allowed to be the President of the United States, or be the leading government official in any country that isn't Jewish, be it Prime Minister, King, etc.?


texts: Is there a requirement on how long tzitzis must be? I was wondering because there seems to be lots of people who wear rather long tzitziyos.


texts: Keeping one or two days of Yom Tov in towns outside the biblically stipulated borders of Israel?

texts: If you’re living in Amman, Jordan, I believe that you need to keep two days of Yom Tov. But if you’re in Eilat, you keep one day. Why?


texts: Should you ask a stranger in your shul if he is Jewish?

texts:
We've had a few questions similar to this one that deal with assuming that you have a minyan, when in fact you don't.

Shuls are, generally, open to anyone. We usually assume that when a stranger enters the shul, and you have 9 people, you are thrilled to see that 10th male coming in so you have your minyan. I'm unaware that any rabbai, gabbai, or anyone else in the shul even thinks to ask the stranger, "Are you Jewish?" (Maybe Chaba"d does this? They ask me on the subway if I'm Jewish - as if my Mets cap doesn't answer the question!)

In light of the possibility that the 10th person, the stranger, may, in fact, NOT be Jewish, is there a halachic requirement to inquire? If so, what would be a good way to approach such a stranger without offending him?

Note: - If it were a weekday Shacharit, I guess if you saw that he wasn't wearing a tallit or tefillin, that might be a hint, but not necessarily. A Jewish man in my shul attends daily minyan but never wears tefillin.


texts: What time does shabbat start medioraita ( so issur of doing melakha = torah prohibition)?

texts:
I believe that shabbat, per the torah, doesn't actually start at Shkia and that this convention is a gezera to avoid a makhloket of the real start time.

What are there parameters of this discussion?

What is the closest to shkia this "real shabbat start" could possibly be ie earliest case by earliest opinion? Immediately  or Would it be R' Yehuda's opinion of aprox 12 minutes?

What issur would occur if one violates shabbat a couple  minutes after shkia? For example, if one is stuck in traffic and chooses to continue driving for a couple of minutes after shkia rather than ditch their car on the side of the road.


texts: Why was Esther afraid to go to the King the second time, but not the first time?

texts:
When Mordechai told Esther that two of the King's guards were plotting to kill him, she went right away to tell the king directly.

Yet when Mordechai later asked her to approach the king to save all the Jews, she resisted and said she couldn't approach him without having been summoned.

What happened?

I can think of a couple plausible explanations, but I don't know if any of them is correct:

Esther just happened to be summoned before the king in the first instance. (But if so, why didn't the Megillah tell us this, since in the later instance it tells us just how dangerous it is to go without being summoned - wouldn't this be yet another instance of hidden Divine assistance?)
Esther was admonished for approaching the king without having been summoned in the first instance. (This could explain her rather lengthy explanation later, not to mention her emphasis that, "everyone in the kingdom knows that you can't do this.")
A twist to the second scenario above: the first instance resulted in a change in the law (and/or a widely publicized announcement of the law).
It was simply due to the nature of the assignment: the first being to save the king, the second being to save herself and her people.


texts:
Rav Binyomin Forst writes in Laws of Kashrus (10:B:7)

One must keep separate sponges for meat, dairy, and parve dishes,
since actual food particles are absorbed into the sponges.

Since fish and meat residue mixed together is potentially a halachic issue to eat - which can then transfer the mixture when washing dishes. Although many Poskim don't require kashering a utensil with a mixture of meat and fish, they are careful not to mix the residue together lechatchila. Therefore, are we supposed to have a separate sponges for fish and meat?


texts: Candle-lighting time in my city starts 5 mins after I technically finish work, but it takes me about 15 minutes to drive home from work - sometimes longer if the traffic is bad. Is this a violation of Shabbat? How does one deal with such situations?


texts: Pronouncing Shem Havayah in Chol Context

texts:
Coming back from a road trip, we passed by this street.

How would one say the name of the street? Is it considered Shem Havayah to pronounce it that way? If not, what if it was pronounced the way the Shem is supposed to be pronounced? What if it was a different one of His Names?

That is: is one allowed to pronounce one of Hashem's Names in a context that clearly doesn't refer to Him?


texts:
The Torah clearly prohibits all forms of magic, which we might define as the achievement of any supernatural phenomenon.

Yet we find many neviim, most blatantly Eliyahu and Elisha, achieving many supernatural phenomena, including bringing dead people back to life! (Just to note, these things were being done even through the times of he tana'im and amora'im.)

Now, clearly we must assume that the neviim were not violating the Torah, and thus their actions were permitted. Let us  call their actions "miracles" to separate them from the "magic" that is prohibited by the Torah.

What is the difference between the "magic" that the Torah prohibited and the "miracles" being practiced by these neviim?

(Note: This question assumes (1) that magic is real (in opposition to Rambam), and that (2) the stories of the neviim (and tana'im and amora'im) are to be taken literally. I am looking for answers that follow these assumptions, not that undermine them.)


texts: We know that there are 613 Mitzvos min HaTorah, but are there any authoritative opinions who have counted up the total number of Rabbinic Mitzvos (I'd imagine that there are differing opinions and this would be an approximation anyway).


texts:
Inspired by Jake's comment

Rashi to Yebamoth 63a, describing Naamah the Ammonitess' prolific progeny (which began in the Davidic line with her son, Rehoboam), mentions Hezekiah, Asa, and Jehoshaphat, in that order, followed by Isaiah.

Chronologically, the correct order would be Asa, Jehoshaphat, and Hezekiah. Listing Hezekiah last would also make sense because he was a contemporary of Isaiah, who is the only prophet listed as descending from Naamah, and who follows the 'kings' section of Rashi's piece.

Why does Rashi list the righteous kings out of order?


texts: Why have the same Parshiyos in both Tefilin?

texts: This morning in Shul a fellow asked me an interesting question regarding Tefilin. Both the Tefilin Shel Yad & Tefilin Shel Rosh have the same 4 Parshiyos written in them. What is the purpose of having these same 4 Parshiyos twice? Why not divide it between the 2 or why not have different Parshiyos in the 2 Tefilins? In other words, what is the purpose of the duplication of Parshiyos in the Tefilin?


texts: Why might someone not be allowed to have a meat siyum during the nine days?

texts:
The other day, I was learning with a chavrusa in shul after maariv. The people sitting in front of us and behind us held a conversation kind of over our heads, in which one asked the other where his chavrusa was, and was told that he was at a siyum. However, the siyum was not fleishig, because he had asked the rabbi (a widely respected Orthodox rabbi and competent posek) and the rabbi told him that he should not have meat by that siyum.

When my chavrusa broke into the conversation to ask why that might be, they got very defensive and pretty much said "it's none of your business." (so then why have that conversation in public...?)

Why might someone be allowed to make a siyum during the Nine Days, but not be allowed to have meat by the siyum? Bonus brownie points if your explanation also covers why this might be a sensitive topic.


texts:
Sh'mos 4:8–9:

  וְהָיָה אִם לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן.
  וְהָיָה אִם לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת.

I've always understood this as:

  (And) it will be that if they won't believe you... then they will believe....
  And it will be that if they won't believe... then you shall take....

That seems like the most obvious translation. The JPS chumash, however, has (with emphasis supplied):

  And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign.
  And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.

Note the difference between the translations: Mine has an overarching "will be" governing an if-then statement. The JPS's, on the other hand, has the "will be" ("shall come to pass") logically attached to the "then", with the "if" clause parenthetical: logically, its translation is the same as:

  And, if they will not believe thee, neither hearken to the voice of the first sign, it shall come to pass that they will believe the voice of the latter sign.
  And, if they will not believe even these two signs, neither hearken unto thy voice, it shall come to pass that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.

The effect, of course, is the same (if the people don't believe, then Moshe pours the water); but how it's presented is different: what it is that's "coming to pass" (will be) is different.

(L'havdil, Christian translations that translate "והיה" generally do so to match the JPS's, though the Witnesses' matches mine. Translations that don't render "והיה", like some Christian ones and, l'havdil, Rabbi Kaplan's, don't have to choose between the JPS's translation and mine.)

My question is whether there's any source to support either translation.


texts: Is it possible to kasher a pot that has areas that are hard to clean, for example the rim? Is there anything one can do to these areas if they can't be completely cleaned out that will allow the pot to be kashered?


texts: Welcoming someone back after a visit to Israel

texts: Is it proper to say "Welcome back" after someone visits Israel because of the lower level of Kedussah between Israel and Chutz LaEretz?


texts: A question about King Ptolemy and his wife Arnevet

texts:
In connection with the production of the Septuagint at the request of King Ptolemy, the Talmud says:

And [in listing unclean animals], instead of writing “And the hare [אַרְנֶבֶת -- arnevet]”, [the rabbis] wrote “And the short-legged beast [צְעִירַת הָרַגְלַיִם -- tze’irat haraglayim]”, because Ptolemy’s wife was named Arnevet, and they were afraid the king would say: The Jews have mocked me and inserted my wife’s name in the Torah. [Therefore, they referred to the hare only by one of its characteristic features.] [Megillah 9b]

How would the king even know that the Torah had the word "Arnevet" in it?  Wouldn't he see only the translation of the word "hare" into Greek?
But the Talmud may be read as implying that they also wrote a Torah in Hebrew.  Did they produce a different scroll in Hebrew?


texts: Are the Torah's 5 Book divisions (Bereshit, etc.) justified by the Hebrew text?

texts: I wonder if the Hebrew text divides the scroll of Moses as clearly into 5 Books/Sections as modern translations do (by adding titles as if they are 5 books of Moses), or whether, for example, the Hebrew text transitions from Bereshit to Shemot, from Shemot to Vayyiqra, from Vayyiqra to Bemidbar, and from Bemidbar to Devarim without any special indication as to whether they should be treated as separate chapters.


texts: When do German Ashkenazim make havdalah?

texts: I know that there are several opinions regarding the calculation of the time of motsei Shabbas. What method of calculating the time for Havdalah is used in German Ashkenaz minhag?


texts:
In continuation of my previous question concerning how Eisav is like tzitzit, I have another Eisav-based question on the Torah.
In this week's parsha (Terumah), I became extremely confused on this passuk.
Shemot 25:8

ועשו לי מקדש ושכנתי בתוכם
And Eisav is to me a sanctuary and I shall dwell in him

Why does Hashem say Eisav is to Him a sanctuary? I always thought Hashem chose Bnei Yisrael as his chosen people, but recently it seems like he really likes Eisav.
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Is there an issue with using loose, tea leaves on Shabbes (assuming we use kos shlishi, etc)-- does putting loose-leaf tea into a spoon like the one attached in the picture an issue of borer or considered cooking?  Is there any other issue with using this on Shabbes?


texts:
The story of David in short, as requested:

Shmuel (Samuel) anoints Shaul (Saul) king of Israel at G-d's command. (Shmuel I 10:1 and ibid. v 24)
Shaul disobeys G-d, and G-d regrets his anointment. (Shmuel I 15:35 and ibid. 16:1
Shmuel anoints David as King. (Shmuel I 16:13)
David serves in Shaul's court (Shmuel I 16:21)
David and Shaul have a falling out, and David flees.
Shaul is killed by the Plishtim in battle. (Shmuel I 31:6)
Ishboshes becomes king, rules over 11 tribes while David rules Yehuda (Judah). (Shmuel II 2:10)
Ishboshes is killed by his generals. (Shmuel II 4:7)
David is accepted by all of Israel (Shmuel II 5:3)

We know from the Gemara (Brachos 48b) that "one kingdom cannot overlap another by a hairsbreadth".
So when did David become King? When G-d regretted that He had made Shaul king? At David's anointment? When Shaul died? When Ishboshes was killed?


texts:
According to Pesachim 119a, Yosef collected all the wealth of the world during the famine and b'nei Yisrael took all of it out during the exodus.  The g'mara then
traces what happened to it from there:

  Thus it [the treasure] lay until Rehoboam, when Shishak king of Egypt came and seized it from Rehoboam [...].  Then Zerah, king of Ethiopia, came and seized it from Shishak; then Assa came and seized it from Zerah king of Ethiopia and sent it to Hadrimon the son of Tabrimon. The Ammonites came and seized it from Hadrimon the son of Tabrimon. Jehoshaphat came and seized it from the Ammonites, and it remained so until Ahaz, when Sennacherib came and took it from Ahaz. Then Hezekiah came and took it from Sennacherib, and it remained thus until Zedekiah, when the Babylonians [Chaldeans] came and seized it from Zedekiah. The Persians came and took it from the Chaldeans; the Greeks came and took it from the Persians . the Romans came and took it from the Greeks, and it is still lying in Rome.

Two things strike me in this passage.  First, this great pile of wealth wasn't subdivided and distributed; according to the g'mara it's all in a pile in Rome.  And second, this is all the wealth of the world.

But we have material wealth now, and we know that other conquests throughout history have involved redistribution of captured property.  So either all the wealth of the world was eventually scattered, or what we consider wealth now is really nothing compared to what we took from Egypt.  (Or, probably, some third possibility I haven't thought of.)

How do Chazal and other interpreters understand this passage and its claims about the spoils from Egypt?


texts: Why does the pasuk describing idols leave out "speaking?"

texts:
In Parshas Vaeschanan the Posuk says:

  עֲבַדְתֶּם שָׁם אֱ־לֹהִים מַעֲשֵׂה יְדֵי אָדָם עֵץ וָאֶבֶן אֲשֶׁר לֹא יִרְאוּן וְלֹא יִשְׁמְעוּן וְלֹא יֹאכְלוּן וְלֹא יְרִיחֻן

Translated as:

  And there you will worship gods, man's handiwork, wood and stone, which neither see, hear, eat, nor smell

The question that comes to mind is as follows we are plainly mentioning the five senses first of all what happened to the sense of touch, and more importantly what happened to SPEAKING it is that which would seem of utmost importance yet it is completely ignored?


texts: What kind of tree or bush was the "burning bush" of Moses?

texts: I am looking for the kind of tree/bush for the burning bush of Moses. What are the kinds mentioned by Rabbis? I read before that some Rabbis identified the tree with the Sidr Tree. I need to know where specifically Sidr Tree (or cedar) is mentioned too.


texts: What is the reason that you are not allowed to learn Torah shebictav at night?

texts: I saw in some books (Rav Belsky, Arizal) that you are not allowed to learn torah Shebictav (Tanach) at night without commentaries. Why is that?


texts: Can חומרה and קולה ever be interchangeable?

texts:
I have heard of the duality of חומרה and קולה. For some people a particular application of halacha is considered a חומרה and to others a קולה. This ideology seems to only apply on an individual basis. I can understand, in absolute terms (all things being equal) we can define things as being a חומרה and קולה. However, is there (perhaps 'poetic') license to use these two terms differently in individual cases.

Let me give some examples:

Some would be 'מחמיר' to only eat a certain of the 'best' hechsherim whereas others would be meikel to use less preferable hechsherim. Could one say that, due to financial difficulties of purchasing expensive good hechsherim, he is being 'מחמיר' to specifically not forgo the financial obligations he has towards supporting his family.

Another example. Some are machmir not to hold by eruvim, due to them potentially being invalid (whether this is a valid stance or not, I have lived in communities that don't hold by eruvim for exactly this reason). Could one say that he is being machmir to use the eiruv in order to improve oneg shabbat, facilitating his family going to shul, etc.

Although this may be merely poetic license I feel it highlights misconceptions that 'doing more' or 'being more restricting' falls under the category of חומרה and is more desirable. I would love to promulgate a more inclusive Judaism that doesn't castigate those for positively applying the law לחומרה (!) in the opposite sense.

Rabbi Shlomo Aviner has a number of responses in his sefarim in this sense e.g. he says that we should be מחמיר not to doubt the words of the Rabbanut HaRashit i.e. eat their kashrut, rather than be מחמיר to only eat mehadrin. He also brings heater mechira in the same way, that we should eat it and be מחמיר to support farmers and the settling of Israel rather than be מחמיר to doubt the authority of the Rabbanut HaRashit, etc.

Do any others speak about the use of חומרה and קולה in this way?


texts: I’m asking because he it Lucy in Africa or an earlier person found in Ethiopia https://www.bbc.com/news/science-environment-31718336, the evidence shows early humans were Black. Is this found in the Torah?


texts: I know Chabad has the custom of staying up all 7th night of Passover. What is the source and does anyone else do this?


texts: Is there a difference between Simlah and Salmah?

texts:
In Parshat Mishpatim (22:8), the text, discussing guarded and stolen items, the list includes the word Salmah ("garment") which the Onkelos translates as "ksu". A similar word, Salmat, is used in 22:25. We also use the word when putting on the talit (from Tehillim 104:2, Oteh ohr kasalma).

Later, in 22:26, however, when discussing loans and collateral, the text suddenly uses the word Simlato (which Artscroll similary has as "garment" though the Onkelos has totvei). In that verse, the textual "k'suto" is translated into Aramaic as "k'sutei".

Is there any technical difference between the two garments which might have halachic or interpretive significance? Rashi only draws the distinction between the k'suto (talit/cloak) and simlato (shirt).


texts: Why, in זימון, is it customary to change from "רבותי נברך" to "ברשות מרנן ורבנן ורבותי"?

texts:
Why, at the beginning of ברכת הזימון is it comon custom that the leader opens with "רבותי נברך" and later he continues with "ברשות מרנן ורבנן ורבותי" .

Why, at the beginning does he only address רבותי, and later he addresses מרנן ורבנן ורבותי.

Also why would he say "רבנן ורבותי" which means "our Rabbis and My Rabbis"? Isn't our Rabbis already inclusive of his Rabbis?


texts: What is the significance of sprinkling blood on/around the Mizbeahh?

texts:
Parashat WaYiqra details certain methods of sprinkling the blood of qorbanot on or around the Mizbeahh (and the Parokhet for that matter). For example, WaYiqra 1:5, 1:11, 1:15, 3:2, 3:8, 3:13, 4:6-7, 4:17-18, 4:25, 4:30, 4:34, 5:9.

Without delving into the significance specific to each protocol (e.g. Mizbeahh walls, Mizbeahh corners), what is the overall significance of sprinkling the blood of qorbanot on or around the Mizbeahh?


texts: Difference between sins of Saul and sins of David?

texts:
Two of the most prominent Kings of Israel in the Scripture are Saul and David. These two men are given the most attention in 1 and 2 Samuel. David and Saul are foils of one another. Saul was rejected by God while David was a man after God’s own heart. However, if you’ve studied their lives carefully both of the men had some incredible failures in their life. Saul failed to obey the Lord in his commands and David committed adultery with Bathsheba. If both men had grievous sin in their lives, why was one rejected and the other blessed? What is the difference between these two men?

P.s. How could David still be a man after G-ds Own Heart.


texts: May the Sotah take the bitter waters intravenously?

texts:
In Naso, we read (Bamidbar 5:32) that the kohen blots out the curses (which include Hashem's name) in the bitter waters and then gives for the woman to drink (5:24).

What if the woman is unable to swallow the waters due to their bitterness?Could she instead take it as an intravenous injection? Or do we insist that she swallow it?


texts: Does a person who wets or soils himself during lashes still receive the kapparah?

texts:
The punishment of lashes serves as a kapparah (atonement) for a person's aveirah.

1) The Sefer HaChinuch (Mitzvah # 594) writes that the reason for the mitzvah of lashes was to penalize the sinner in this world so that he should change his ways and still merit a desirable afterlife.
2) Rambam Hilchos Sanhedrin 17:7- Whenever a person sins and is lashed, he returns to his original state of kashrus.
see also: Rashi on Sanhedrin 10a who writes how lashes are like one of the 4 types of capital punishment (ie each which provides kapparah)

However

The mishnah on Makkos 22b states:

  נתקלקל בין בריעי בין במים פטור רבי יהודה אומר האיש בריעי והאשה במים:

  If one sullies himself, whether with excrement or with urine, he is exempt [from further lashes]. Rabbi Yehuda says: the man is exempted with excrement, and the woman is exempted with urine.

  expanded on Makkos 23a

... and the Rambam elaborates further in Hilchos Sanhedrin 17:5

  מִי שֶׁאֲמָדוּהוּ וּכְשֶׁהִתְחִיל לִלְקוֹת נִתְקַלְקֵל מִכֹּחַ הַהַכָּאָה בֵּין בְּרֵיעִי בֵּין בְּמֵימֵי רַגְלַיִם אֵין מַכִּין אוֹתוֹ יוֹתֵר שֶׁנֶּאֱמַר (דברים כה ג) "וְנִקְלָה אָחִיךָ לְעֵינֶיךָ" כֵּיוָן שֶׁנִּקְלָה פָּטוּר

  When it was estimated that a person could bear a specific number of lashes, they began lashing him and he became distressed due to the power of the blows and either defecated or urinated, he is not given any more lashes. This is derived from Deuteronomy 25:3: "and your brother will be degraded before your eyes." Since he was distressed, he is absolved.

Question:

I understand how wetting or soiling oneself is a fulfillment of "and your brother will be degraded before your eyes" and is enough to cut the session short.

But can it really be that a person receives the kapparah for lashes by wetting or soiling themself?
How?


texts: If one was never circumcised can they be called up to the Torah for their bar-mitzvah?


texts: Why include an impossible yavam in yibum?

texts:
R. Akiva states (Y'vamos 8:4) that there is a distinction between the levirate obligations of an impotent man who has been that way all his life and an impotent man who became that way during his lifetime. Namely, the latter has a levirate status (which he is required to sever, but that's beside the point) because there was a time that he could father children and the former doesn't because he was never in a physical state conducive to fulfillment of yibum.

Rava explains (79b) that it need not be that the man is physically qualified right now, just that he was ever qualified. This is based on the fact that the same qualifications apply to both the deceased, who triggers the obligation, and the surviving brother, who fulfills it.[citation needed] And every deceased person had some period of time immediately before death in which they were physically unqualified to conceive children, due to the circumstances that near-death entails. Disqualifying such people would mean ineffectuating the mitzva of yibum, so it can't be what the Tora had in mind.

Why does R. Akiva's opinion allow a s'ris adam on the grounds of having had a sh'as kosher at an irrelevant time in the past before he was married? It could have allowed only those sarisim who had a sh'as kosher at a relevant time, thus excluding a yavam who had no sh'as kosher while his zika was active.


texts:
What are the minimum requirements for a religion (besides Judaism) to have in order for it to be considered that they believe in HaShem?

For instance, what conditions does Islam fulfill that makes us consider them as believing in HaShem (whether we can daven in their mosques or not) that we don't hear being true about Zoroastrianism (which today - possibly unlike in the time of the Gemara, is monotheist)?


texts: Gneivas daas with fake social media accounts

texts: Many companies (and the US government) create fake social media (Facebook, Twitter etc.) accounts in order to make it look like people are talking about their product. I personally know several frum people who have done this. The question is, isn't this clearly forbidden because of gneivas daas?


texts: Do you add in the "for all the Jews in this town" clause to Eruv Tavshilin?

texts:
In the Eruv Tavshilin we say when there's holiday followed by Sabbath, the proclamation is:

  This eruv ("merging") shall allow us to cook, bake, insulate, and kindle on the holiday in preparation for the Sabbath.

In many texts, there's then the phrase in parentheses:

  For us, and all the Jews in this town.

So who's supposed to say that phrase?  Just the rabbi?  (Which rabbi, if there's more than one in town?)  You, if you think everyone else in town will forget to make an eruv?


texts:
I was reading up on Heter Iska and it said that Shmita and Shmitat Kesafim are only Rabbinic today.

Why do the Biblical laws no longer apply?


texts: Story about a soldier promising to go to yeshiva

texts: I remember hearing a story about Shlomo Zalman Auerbach with a soldier who had a near death experience and promised Hashem that if he was saved he would go to yeshivah, but since he waited a couple of days he never ended up being able to go to yeshivah for whatever reason. I don’t remember how the story goes fully, if anyone could help that would be great it’s very important. Thanks.


texts: The testing process for pulpit position candidates

texts: What was/is the name of the process of testing out a candidate for the position of pulpit rav (presumably a Yiddish term)?


texts: Why did Moshe need to go up Har Sinai to be told to go down?

texts:
Exodus 19:20-21

  וַיֵּ֧רֶד  יְהוָ֛ה  עַל־  הַ֥ר  סִינַ֖י  אֶל־  רֹ֣אשׁ  הָהָ֑ר
  וַיִּקְרָ֨א  יְהוָ֧ה  לְמֹשֶׁ֛ה  אֶל־  רֹ֥אשׁ  הָהָ֖ר  וַיַּ֥עַל
  מֹשֶֽׁה׃  וַיֹּ֤אמֶר  יְהוָה֙  אֶל־  מֹשֶׁ֔ה  רֵ֖ד  הָעֵ֣ד  בָּעָ֑ם
  פֶּן־  יֶהֶרְס֤וּ  אֶל־  יְהוָה֙  לִרְא֔וֹת  וְנָפַ֥ל  מִמֶּ֖נּוּ
  רָֽב

Why did Moshe need to be told to go up Har Sinai in order to be told to go back down?  Hashem has no trouble speaking to Moshe at the bottom of the mountain, as He spoke to him there in order to call him up.


texts: Attempting to stand for the kedusho in the blessings before the shema at Shacharis

texts:
In the section starting "יוצר אור" at Shacharis, there is a kedusho. When it is said, most people are sitting. I have seen some people who raise themselves slightly as if to get out of their seats for the pessukim of the kedusho.

Is there a source for this behaviour?


texts: what Difference between Shamash and eved

texts: Why is the servant-candle on the menorah called “shamash” (meaning servant) instead of “eved” which is the word for servant in Hebrew


texts: Could a woman have been a priest in the Temple back in the time of David, and if not, why not?


texts: Are there groups that do not trim their beards, besides Chabad-Lubavitch?

texts:
The Tzemach Tzedek (1789-1866; 3rd Chabad-Lubavitcher Rebbe) in a lengthy Tshuva (Yoreh Deah, Siman 93:  http://www.hebrewbooks.org/pdfpager.aspx?req=1614&st=&pgnum=164) discusses the matter of shaving and concludes that it is strictly forbidden to shave the beard and furthermore concludes that one must be strict not to trim around the beard as there is uncertainty where the "corners" of the face begin and end.  This is the normative practice among Chabad-Lubavitch Chassidim.

Are there other groups of Chassidim and non-Chassidim that adhere strictly to the Tzemach Tzedek's practice?


texts: The historical significance of Rosh Chodesh Av

texts:
According to the mishna in Ta'anit (26a-b), 5 things happened on the 17th of Tammuz and 5 on Tish'a B'av. The last was that Jerusalem was plowed under:
"ונחרשה העיר משנכנס אב ממעטין בשמחה "

The mishna then moves directly into the statement "when the month of Av begins, we curtail our joy."

The Schottenstein inserts the word "Therefore" before "when."

Is there a logical connection between the plowing and the 1st of Av? Was there anything that happened specifically on the 1st of Av that made it a time to make increased mourning?

Note -- the gemara on 29a says that we reduce joy in a way parallel to how we increase joy at the beginning of Adar. I haven't checked to see if anything historical happened at the beginning of Adar to make that arbitrary moment a good one to start rejoicing. The Schottenstein notes (29a4, 35) says that "this month ushers in the tie during which great miracles...occurred" which sees to remove any specific historical relevance just invoking a quirk of the calendar. One could easily have waited until a week before the miracles to say that the "time period" began.


texts: What is the intention behind "Shamayim" in the Zimun?

texts:
In Nusach Edut HaMizrach, in the Zimun before Birchat Hamazon, after the leader says:

הַב לָן וְנִבְרִיךְ לְמַלְכָּא עִלָּאָה קַדִּישָׁא:
give us [a cup of wine] and we will recite the blessings to the Holy Supernal King

The rest of the people answer:

שָׁמַיִם:
heaven

What is the intention behind the word "Shamayim"? What does it mean and why do we say it?

I don't know how it is connected, but I noticed that by the counting of the Omer  "Shamayim" is said after asking for permission of the congregation, who, according to the translation on Seferia.org, respond by granting the permission of heaven. Here is the way it is on Seferia.org:

הש"ץ אומר: בִּרְשׁוּת מוֹרַי ורַבּוֹתַי. והקהל עונים: שָׁמַיִם
[The Cong. Leader says] With the permission of my masters and my teachers. [Cong. Answers: With the permission of] Heaven

However, by Birchat Hamazon it is said before requesting permission.


texts: Sources discussing paying for Torah education

texts: I am looking for sources that discuss the idea of paying tuition money ("schar limud") towards obtaining a Torah education. Topics of interest include: The importance of paying tuition for Torah; importance of timely paying; assurances/promises that paying such money will not be harmful financially etc. Sources from any area in Torah (Chazal, Rishonim, Achronim, Mussar, Chassidus) are welcome.


texts: According to Rashi was Shemos 18:13 said right after the first yom kippur or the second?

texts:
Rashi to Shemos 18:13 starts by saying:

ויהי ממחרת: מוצאי יום הכיפורים היה
It came about on the next day: This was the day after Yom Kippur.

And then goes on to describe the first Yom Kippur right after the giving of the Torah which would have been the first available day to judge the people.
But then Rashi goes on to say:

ואין פרשה זו כתובה כסדר, שלא נאמר ויהי ממחרת עד שנה שניה
Hence, this section is not written in [chronological] order, for "It came about on the next day," was not said until the second year.

In fact, the Rashi in its entirety would make no sense other than to say that this was the first Yom Kippur, because by the second Yisro already left (Bamidbar Chapters 9 and 10).
So what is he saying it wasn't said until the second year?


texts: how does the yetzer hara rule over a person?

texts:
In the "Path of the Just" chapter 5, Rabbi Luzzato writes:

  For in truth, the evil inclination (yetzer hara) is very powerful in a man. Without
  a man's knowledge, it advances and strengthens over him and comes to
  rule over him.

  הנה היצר הרע באמת חזק הוא באדם מאד, ומבלי ידיעתו של האדם הולך הוא
  ומתגבר בו ושולט עליו

what is this "ruling over him" he refers to, and how does the yetzer hara accomplish this? please source from chazal (talmud, rishonim, ramchal, maharal, etc.)


texts:
Suppose that while you are away, your non-Jewish housekeeper borrows your mevushal bottle of wine and pours some off for avoda zara (apparently, despite the fact that it's mevushal, it's "good enough" for her needs).  When you return, she informs you of what she has done.

Is this mevushal wine now forbidden?


texts:
Torah codes are "a purported set of secret messages encoded within the Hebrew text of the Torah" (Wikipedia).

For instance, a well known code suggests that counting 3 intervals of 12111 letters from the first regular mem before the only word whose letters spell the name "Esther" in Chumash (Bereshit 4:14) result in the word "Megilat" (12111 being the number of letters in Megilat Esther).

Similar codes were suggested skipping 12196 letters to find Mordechai and Esther, while others write this doesn't work.

Are there open access tools to validate such codes in the Torah or Tanakh? An ideal validation tool would generate words from a starting letter and an interval. Bonus would be to count the letters in a part of Tanakh.

Note that I am not asking about the overall issues with Torah codes (on which much was written), nor am I asking if the above codes are correct.


texts: Are specific tactics prescribed for civil laws that encroach on Jewish law?

texts:
When a government makes decrees that force Jews to transgress religious laws, does halacha describe the degree to which the government's laws must be ignored?

If so, are there specific ways in which one is told to disobey non violently?


texts: Typically how long it takes to finish one page/chapter of the Hebrew bible?

texts:
What is the average time/day/months a prophet can finish writing one page or chapter before writing the next? I can't find a resource online other than how many years it took to finish the whole book.
I asked this question because I'm quite curious about Isaiah 7 & 8 where it says there a baby was born in chapter 7 then on 8 Isaiah's wife got pregnant. I just like to know the average recording interval of each page.
Thanks


texts: Why did those on the ship ignore what Yona told them?

texts: If those on the ship asked (Yonah 1:11) and Yonah answered (1:12) as far as how to save them, why did they ignore his suggestion (1:13)?


texts: Could you operate and live on a modern sail boat on shabbos?

texts:
I was just wondering is there are any issues with using all the rigging and sails and steering of a modern sailboat on shabbos? Also, would there be any other issues with living on a modern boat on shabbos?
Specifics:
One thing that there might be an issue with is pulling up the sails and angling them into the wind, it is heavy duty work and require you to tie knots and pull the ropes of the sails. I know that you couldn’t use the navigation as it is all electronic but if you were to leave the autopilot on over shabbos, would that be ok?


texts: Source for the oral traditions in Megillas Esther?

texts:
I'm trying to understand where the Rabbis in tractate Megillah get their information.

I thought that the way they interpret the five books of Moses was because they already knew all the laws and stories etc. which were taught to them from Moses to Joshua and so on. But for later books, primarily megillas Esther, where do they get their information?

One quick example is Rava in tractate Megillah (12a) who interpreted the words it used "man and man" (Ch.1:8 -  אִישׁ וָאִישׁ) to mean that Mordechai and Haman, who are both called "man" elsewhere,  were really servants at the feast.

This is just one example of the many "interpretations " found in this tractate and in the Talmud at large.

Besides the five books of Moses, how did these Rabbis know these things?

EDIT
Also, I asked my rabbi, and he said that Mordechai and Esther taught the Jewish people everything about the Megillah after they wrote it. Thoughts on this?


texts: Why does Rashi not comment on the repetition of the word “shono” in the age of Yishmoel?

texts: Rashi comments on the repetition of the word “shono” in the ages of both Soroh Braishis 23 (1) and Avrohom Braishis 25 (7).  Why is there no comment for the age of Yishmoel which also repeats “shono” Braishis 25 (17).


texts: I am aware that the names of the months are derived almost directly from the Babylonian calendar and that the Chumash itself never mentions a month by name and instead refers to it by number. Later on in Tanach (I believe only as early as Ezra and Nechemiah though I could be wrong) it starts to refer to months by name. I am also aware that the Mesopotamian new year began on the first day of the seventh month, called Tashritu and also on the first day of the first month called Nisannu. The Babylonian festival of Akitu is also eerily similar to Rosh Hashana and the Yamim Norayim in its themes and time placements. My question is twofold. Are there any sources relating to the taking of the months' names and maybe other religious practice developments of the time? And also, it seems very strange to me that we did not use names in our calendar until the first diaspora. Are there any theories as to why we did not have names in Chumash or what those names could be? It just seems strange to only have numbers for dates when no other culture does that.


texts: Are there any mentions of Torah Scrolls before Ezra?

texts:
Ezra the Scribe famously discovered a Torah Scroll and instituted public Torah readings on Shabat, Monday, and Thursday.

Are there any mentions of Torah Scrolls (specifically written) between Moshe and Ezra?


texts: Allowance for cremation if no space in Jewish cemetery?

texts:
Is it permissible to be cremated if one does not have space for burial in a cemetery?

Source, please.

Note: Not related to recent events (ie coronavirus).


texts: Difference in Kedusha of Shemoneh Esrei between Nusach Ashkanaz and Nusach Sephard

texts: During Chazaras HaShatz of Shemoneh Esrei the beginning of "Kedusha" is different in Nusach Ashkanaz than it is in Nusach Sephard. What is the reason for the difference and where does each nusach come from?


texts: Did Maimonides consider Esther the most important book in the Tanakh other than the Torah?

texts:
A certain disgustingly Comic Sans-laden website makes the following claim:

  The medieval Jewish scholar Maimonides (1135-1204) considered Esther the most important biblical book after the Torah.

I cannot find any source that confirms this. Is it true? Did Maimonides make a similar claim somewhere?


texts:
Until about 10 years ago, etrogim were wrapped in hemp (flax weed). It was messy, but it kept the etrogim fresh for much longer than the foam does. I also find that the combination of the foam and the etrog box (esp. silver ones) create more moisture, and eventually, mold.

Is there some place (in NYC area) where I can get etrogim wrapped in hay or just the hay itself? (I can do the wrapping.)

FYI - Most years, when I wrapped it in the hay and kept it in the cardboard box, it shrank minimally and did not dry out to the point where I was able to use it the following year. My current year's etrog is still fine and yellow and fresh-looking. If I can find some hay, now, I may be able to salvage it for this coming Succot.


texts:
there seems to be a saying by jews that there is a 5th part of the shulchan aruch (which is common sense) (i do not like this saying)

do/did any respectable Rabbis (Rebbes, Gedolay Hador, Talmiday Hachomim or Rabonim?)  say or write this saying? (and by doing so made it a kosher saying)


texts: Is one allowed to embarass a Gentile? I have heard about the severity of embarrassing a jew. Leaving aside the chances of Khillul Hashem,  Is there any sin regarding the embarrassment of Gentiles?


texts: Who authored the Yehi Ratzon said after Tehilim?

texts: When one says Tehilim there is a Yehi Ratzon which is published at the end which says "to be said after saying Tehilim". Who authored this Yehi Ratzon?


texts: Is there a sourced edition of Tz'enah Ur'enah?

texts:
Tz'enah Ur'enah looks like a worthwhile collection of midrashim -- insightful, accessible, and physically easy to read (this last is why I'm less likely to curl up with my Sefer Ha-Aggadah for an afternoon of reading -- the content is great, but the book is large, heavy, and uses small print).  The Tz'enah Ur'enah edition I've seen, though, is unsourced, which has left me with questions once already and presumably will again.

Is there an edition of this, in English translation, that cites sources?


texts:
Kabbalah and Chassidus discuss the "three impure klippot" and Klippos Noga.

What is the difference between each of these three klippos?


texts: How could the Jews have been sure the Golden Calf wasn't actually G-d?

texts: This probably sounds like a ridiculous question, but in all seriousness, many Jews lost their lives in the aftermath of the worship of the Golden Calf (Shemos 32:27-28). While I understand only 40 days or so before they began to worship the Calf, G-d had spoken to them and instructed them not to worship any other G-d. How could they be sure that their mistaken belief in some sort of incarnated or intermediary, or a physical form of G-d was in fact false, to the extent that they deserved death?


texts:
Why did Bilaam hate Israel? Even after prophetic visions seeing how praiseworthy of a people they are he still tries to curse them. Even after singing their praises in prophetic song.

You can say unwarranted hate is possible but he does things so out of the norm to try to curse Israel, even going against Hashem's word initially and against his own honor (e.g. he had no chariot and led the pack of Balak's men with a donkey he saddled himself). Even after his prophetic visions he tries to give Balak advice on how to harm Israel if they were to ever stray (G-d forbid!). This also would unlikely give him any honor, considering he was talking about future times unrelated to Balak. Anyone have an idea why this is so?


texts: Sleeping with feet uncovered for unmarried men

texts: I was reading a book and the author mentioned as an example of someone being careful in Halacha that he "slept with his feet uncovered, as is the Halacha for unmarried men." I have never heard of this before. Is this a Halacha, a custom? Where can I find this?


texts: Why the Golden calf was a calf and not a bull?

texts:
If I recall correctly, the sources say the idol was created grown up and fully functioning.

Even if it was still in infant stages, Bava Kamma 65b:

אמר רבא שור בן יומו קרוי שור

(DonielF) according to Rashi (Shemos 32:4) they took Michah's golden plaque that said עלי שור on it and threw it into the fire, so a שור must come out.

I wonder why the idol is called everywhere "עגל" - calf and not a grown-up "שור" - bull?


texts: Under what mechanism is the Sotah's Megillah allowed to be erased?

texts:
Normally, it is an Issur Deorayta (Torah Prohibition) to erase Hashem's name  - לא תעשון כן לה׳ א–לוקיכם.
However, by the Sotah we do erase Hashem's name.
Is this working using the methodology of עשה דוחה לא תעשה– that a positive commandment overrides a negative one, or some other mechanism?
If it is עשה דוחה לא תעשה, is it הותרה or דחויה– completely permissible or should we try to avoid it as much as possible?
Does anyone talk about this?
Thanks so much in advance.


texts: When did usage of "Hashem" to refer to G-d gain traction?

texts:
It seems as though virtually all seforim (especially those written by Acharonim and earlier) refer to G-d as either Hakodosh Boruch Hu or Ribono Shel Olom, and never as "Hashem." Similarly, I don't think I've ever come across a single instance of G-d being referred to as Hashem in the Talmud or Midrash.

Is this because "Hashem" is a relatively modern term? If so, who came up with it, and when did it start becoming normative?

If not, is there some reason why HKBH and RSO are the preferred terms in rabbinic writings?


texts:
Way to go on 70, yodeyans! But, the mi.yodeya series doesn't rest on its laurels...

Who knows seventy one?

Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.
Accept the best answer.
Go on to the next number.


texts: Why the Gemmorah's disputes are left unresolved?

texts:
In the Gemmorah we can see three types of the Halachic resolution of a dispute:

the issue is settled and the Halachah is clearly ruled
multiple approaches mentioned but there's no clear resolution
two approaches are mentioned and the Gemmorah announces Tekku (no way of resolution)

The following Poskim (Geonim, Rishonim inc. Rambam, Abchronim) had to choose either side in those disputes (#2 and #3) to Pasken the Halachah.

Why didn't the editors of the Gemmorah Pasken all the disputes themselves, and left so many disputes unresolved?


texts: Since the time-change, I have been rather off in calculating when I should say minchah. Is there an app which has an alarm for sh'kiya (or secular sundown timing if they differ) which is available for iOS?


texts: Why is only Purim to be celebrated "forever"?

texts:
The Sources say that only Purim will be observed forever:

-Tanakh: "These days should be remembered and kept throughout every generation, every family, every province, and every city.  These days of Purim should not fail to be observed among the Jews, nor the memory of them perish from their descendants. (Esther 9:28)

-Talmud:"In the Time to Come all Prophets and Writings will lose their worth, except for the Torah of Moses and the Book of Esther."(Megillah Yer. 1:5)

-Midrash: "All festivals will be abolished in the future except Purim and Yom Kippur." (Yalkut Shim'oni on Proverbs 9:2)

But the Torah also says the same about Sukkot: "And you shall keep it a feast to the Lord seven days in the year. It shall be a statute forever in your generations." (Lev. 23:41)

So why is only Purim to be celebrated "forever"?


texts: If a minyan is in a public hallway, blocking an exit at the end of that hallway, does the minyan have any halachic status to stop non Jews or women from walking through to reach that exit? This scenario occurred at a hall where people were forcefully blocked from passing through to reach the main exit to the parking lot.


texts: Do fortune cookies need to be Pat Yisrael?

texts:
Certain products are made from one of the five major grains but aren't Tzuras Hapat, i.e. they don't look baked. As a result, they can be eaten even if one has taken upon themselves to eat only Pat Yisrael, for example, Cheerios and other cereals fall into this category.

Do Chinese fortune cookies fall into this category too?


texts: How can a convert be a Na'arah Me'orasah?

texts:
Kesuvos 4:3 discusses various cases of a convert who commits adultery as a Na'arah Me'orasah. In response to my other question on this Mishnah, Heshy raised an intriguing question:

Wait... how can a naarah convert get married? The father is supposed to accept her kiddushin, but she doesn't have a father.

Background
Kiddushin 43b records the following dispute, regarding an earlier dispute:

תנן התם נערה המאורסה היא ואביה מקבלין את גיטה אמר רבי יהודה אין שתי ידים זוכות כאחד אלא אביה מקבל את גיטה וכל שאין יכולה לשמור את גיטה אין יכולה להתגרש אמר ר"ל כמחלוקת לגירושין כך מחלוקת לקידושין ורבי יוחנן אמר מחלוקת לגירושין אבל לקידושין דברי הכל אביה ולא היא
It was taught in a Mishnah there (Gittin 6:2): "A Na'arah Me'orasah – she and her father can accept her get. R' Yehudah said, two hands cannot accept as one; rather, her father accepts her get, but anyone who cannot guard her own get cannot be divorced." Reish Lakish said: As the dispute by divorce, so, too, by marriage. R' Yochanan said: The dispute is by divorce, but by marriage, everyone says her father, and not she [can accept it].

The halacha, in practice, follows R' Yochanan (Shulchan Aruch, Even Ha'ezer 37:4 and 37:11).
Thus, Heshy asks: If a Na'arah's father must be the one to accept her marriage, as R' Yochanan maintains, how can a convert possibly get married as a Na'arah? Halachically, she has no father! As Reish Lakish holds that the dispute regarding divorce applies to marriage as well, he can answer that the Mishnah in Kesuvos accords with the Chachamim, rather than R' Yehudah. But how does R' Yochanan defend himself against this Mishnah?


texts: What is the ruling for someone who does other's assignment?

texts: Assignments are meant to evaluate a students performance and a student is also graded based on the numbers that include numbers that he gets on those assignments. It is common in students that they do others assignments and vice versa. It is also common that students put their assignments as a task on online freelancing sites such as fiverr. I personally believe that both the person who does other's assignments and the one who gets those done by others are committing sin. However, I don't know if I can back my opinion with Tanakh and Talmud. Plz guide me in this regard with regards to both the individuals respectively. Shalom Aleichem.


texts: Where can I find the Maharal's Netivot Olam Online?

texts: Where can I find a searchable copy of the Maharal's Netivot Olam (Netiv haTorah specifically) online?


texts: Why did Hillel not turn a convert away three times, not even once. And convert them straight away?

texts:
Why did Hillel not turn a convert away three times, not even once?

And why did he convert them straight away, when if seen by todays standards, they're the most terrible candidates.

They were either not serious or were heretics!

(the guy on one foot was not really serious, the guy that wanted to be kohen gadol wasn't serious, they'd be laughed out of any beis din or even any pub as  even a frivolous person would see they are frivolous.  And the guy that denied the oral torah - which is pretty heretical).

I'm looking at sefaria.org, Talmud tractate Shabbat 31a

https://www.sefaria.org/Shabbat.31a.6?lang=bi&with=all&lang2=en

The talmud uses the word גייריה  which according to the translation seems to mean he converted him.. And it says later that the three (converts) gathered together.

I notice that on Shabbat 31a there are three incidents where Hillel converted a gentile immediately.. and the three gentiles showed afterwards that they were sincere..but not necessarily at the time.  One was the famous 1 foot guy. Another was one that immediately before conversion, wanted to be the high priest so he could be dressed like the high priest(so doesn't sound like a serious guy). And another that immediately before conversion, denied the oral torah(really a heretic!).

Also the one foot guy didn't even ask to be converted.

The guy that wanted to be dressed like the kohen gadol wanted to convert, though for the most ridiculous of reasons.

And the guy that guy that didn't believe the oral torah wanted to be converted under a condition that wouldn't really be acceptable to any orthodox authority today - denial of the oral torah!


texts:
II Kings 22 narrates the discovery of a Torah scroll during Josiah's reign, his distress at the harrowing threats therein, and his emissary to the prophetess Hulda about their credibility in his day, given Judah's sinfulness.
Hulda tells him that, Judah's sinfulness not withstanding, Josiah's contrition will spare him the sight of God's now impending wrath and end his life in peace. In verse 20 specifically, Hulda predicts

לכן הנני אספך אל עמך ונאספת אל קברתיך בשלום ולא תראינה עיניך בכל הרעה אשר אני מביא על המקום הזה וישיבו את המלך דבר
Therefore I will gather you unto your people and you shall be gathered unto your grave in peace and your eyes shall not see the evil that I am bringing on this place. And the brought this matter to the king.

II Chronicles 34:25 repeats this prediction for Josiah almost verbatim.
After a fruitful reign, Josiah was killed by Egyptian archers after refusing to allow Pharaoh Necho to pass through his land to do battle at Carchemish on the Euphrates, as detailed in II Kings 23 and II Chronicles 35.
Necho's invasion essentially spelled the end of Judean independence. The heir apparent was taken to Egypt and imprisoned and Josiah's other son was installed on the throne as an Egyptian tributary. Egypt's dominance over Judah segued into Babylon's which ended in the temple's destruction.
Josiah was buried with his fathers, but his battle with Necho was the beginning of the end for his people, and he dies of battle wounds. These events seem to contradict Hulda's prophecy for Josiah's peaceful death and him not seeing his country's ruin.
Is Hulda's prophecy for Josiah considered not fulfilled, or are there interpretations that find it realized?


texts: A list of Shulchan Aruch Halachot that repeat themselves?

texts:
I'm researching the prohibition for couples to have relations at a time of famine, which is brought by the Shulchan Aruch in Orach Chaim 240:12, Orach Chaim 574:4 and Even Ha'ezer 25:6. While many of the rulings found in Orach Chaim 240 are repeated (or modified) in Even Ha'ezer 25, this struck me as somewhat bizarre that the same halacha was repeated three times in Shulchan Aruch, although it makes sense to bring this halacha in each place.
I was wondering if there is a listing of halachot that appear multiple times in Shulchan Aruch, so that I could examine them to see if there is a particular significance/emphasis to those halachot. Alternatively, if anyone is aware of later sources that address repetition in Shulchan Aruch, that would be useful as well.
Thanks!


texts: Why do Nusahos Ari, Sefard, Edot HaMizrah, and Ashkenaz of Eretz Yisrael repeat the order of the kitores (incense offering) at the end of Shaharis every day and why does Nusah Ashkenaz of Hutz LaAretz repeat it on Shabbasos and Yamim Tovim?


texts: Are there any contradictions between the Rambam's Mishneh Torah and his Moreh Nevuchim?

texts: The Rambam wrote the Mishneh Torah before he wrote the Moreh Nevuchim. This led me to wonder if he changed his mind on certain topics that might be reflected by an apparent contradiction between the Mishneh Torah and the Moreh Nevuchim, hence my question.


texts: Why hasn't the coronavirus pandemic had a greater impact on kashrut supervision?

texts:
When the pandemic first began I expected dramatic repercussions to kashrut certification. Being a novice in this area I had understood that certifying organizations would need to be physically present to inspect factories, check ingredients etc. When countries were in lock-down and even when those restrictions were lifted I don't imagine physical inspections were common or at times even possible.
But I have not heard or read of any massive removal, even temporarily, of kashrut certifications.
(How) has adequate inspection continued?
I have heard that inspections were being done virtually at times, but I have a hard time believing that trusting an employee of a factory to walk around with a tablet is the standard of kashrut certification most customers expect.
Moreover, if such a thing is acceptable could it not then become the new standard which would eliminate the need for travel and staff and perhaps thereby reducing the cost of certification to the producers?
In the end I would like to understand how and why the pandemic has not had a perceptible impact on kashrut certification


texts: Having hana'ah from a melacha done on Shabbos

texts: Is one allowed to have hana'ah on Shabbos from a melacha done, whether by him or anther, that day?