texts: Can one repeatedly say a prayer for a chronically sick person in Shmonei Esrei?

texts:
The ArtScroll Siddur and many others include a prayer for sick people in the blessing of refaeinu:

  יְהִי רָצון מִלְּפָנֶיךָ ה' אֱלהַי וֵאלהֵי אֲבותַי
  שֶׁתִּשְׁלַח מְהֵרָה רְפוּאָה שְׁלֵמָה מִן הַשָּׁמַיִם. רְפוּאַת
  הַנֶּפֶשׁ וּרְפוּאַת הַגּוּף לְחולֶה פב"פ בְּתוךְ שְׁאָר חולֵי
  יִשרָאֵל

  May it be Your will in front of You, O Lord, my God and the God of my
  forefathers, that You quickly send a complete recovery from the
  Heavens - a recovery of the soul and a recovery of the body - to the
  the sick person Ploni ben Ploni among the other sick ones of Israel.

Now the Aruch Hashulchan (1:119 b) writes that one is not allowed to add “fixed additions” to the text of shmonei esrei as they might be seen as changing the nusach of tfila as set by anshei knesset hagdola.

  ודע דזה דבר פשוט שלא התירו חכמינו ז"ל להוסיף בשמונה עשרה אלא במקרה
  כשצריך לזה. אבל להוסיף תפילה קבועה תמידיות בשמונה עשרה – הוא העזה
  יתירה וחוצפא כלפי אנשי כנסת הגדולה. ועל זה יודה כל תלמיד חכם, וכל אשר
  יראת ה' בקרבו. ובכן יש לצעוק על המדפיסים שהוסיפו בסידורים ב"שמע קולנו"
  תפילה קבועה: "אנא ה' חטאתי... אתה הוא הזן ומפרנס...". ורבים מעמי הארץ
  אומרים זה תמיד ככל תפילת שמונה עשרה, ולבי עלי דוי על המעשה הזה. ושמעתי
  שכבר הרעיש על זה אחד מגדולי הדור בדור שלפנינו. אלא שבעונותינו הרבים
  אימסר עלמא בידא דטיפשאי, והמדפיסים עושים כרצונם ואין בידינו למחות. וזה
  שהביאו מזוהר שטוב לשאול על מזונותיו תמיד אפילו הוא עשיר, או להתודות על
  חטאיו (מגן אברהם סעיף קטן א') – זהו וודאי כן הוא, אבל לא לעשות נוסחא
  קבוע בתוך תפילות אנשי כנסת הגדולה. ואם ירצה יכול לומר אותם אחר התפילה,
  ואחר "יהיו לרצון", ומי ימחה בידו? וכבר אמרו בגמרא דאחר התפילה יכול
  לומר אפילו כסדר של יום הכיפורים.

I believe the gmara he refers to at the end is in Avoda Zara 8a and it doesn’t have the Aruch Hashulchan limitation

  Similarly, Rav Ḥiyya bar Ashi says that Rav says: Although the Sages
  said that a person requests his own needs in the blessing ending: Who
  listens to prayer, if he has a sick person in his house he recites a
  special prayer for him during the blessing of the sick.

Does this Aruch Hashulchan apply to the situation of a patient with a chronic disease for which one wants to pray in every shmonei esrei, possibly for years?
Do other poskim rule differently from Aruch Hashulchan?


texts: Why did the ignorant rabbis have to convert to Judaism?

texts:
Esther 9:17 says:
ורבים מעמי הארץ מתיהדים
"The ignorant rabbis became Jewish"
I thought rabbis are already Jewish, even if they are ignorant! Why did they have to convert?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
If someone who is chayav in mitzvot does not have the ability to speak, (say, for example, he lost his tongue in a freak tennis accident,) can he count the Omer non-verbally, through sign language, writing, or by thinking it?

This question would apply to all mitzvot deorayta (biblical commandments) that require speech.


texts:
BH

I am having a lot of trouble understanding the order of the following events:

  The creation of Man

  The births of Cain and Hevel

  The death of Hevel

  The snake

  Eating from the tree

  The first Shabbos

  The births of Cain's children

  Cain's death

  The expulsion from Eden

  Adam's separation from Chava

  Adam's teshuva

  Cain's teshuva

  The birth of Shet

  Disappearance (how?) of the original Gan Eden and the Eitz Chayim

Could someone put them in order for me? Preferably include the hour, or at least day, during which each thing happened.

Other than for facts about which all meforshim agree, please provide sources (or better yet, a single source).


texts:
Besides for the minhag that one should not wear jewelry on Yom HaKipurim because of the "fear of the judgment" there is also the minhag to not wear gold (even as a decoration on a tallis or kittel) because "the accuser cannot be the defender". Would this also apply to white gold? Would this also apply to fake gold?

i.e. Is this an issue of the reality of the sin of the golden calf (and the reality is that white gold is gold) or is this an issue of what it brings to your mind (by the way it even just looks like gold)?


texts:
Was Rambam's philosophy affected in any way by Islamic culture or religion? If so, could that influence have influenced his interpretation of halacha?

This question is inspired by an ongoing conversation in chat, a representative bit of it beginning here.


texts: 23 different Arayos Mitzvos for Jews vs one for non-Jews

texts:
Both 613 Jewish and 7 Noahides are called Mitzvos (ז' מצוות בני נוח)
We have a separate Mitzvah for every Ervah (one for mother and one for sister etc), for a total of 22 (I think).
Non-Jews have one Mitzvah that includes 6 Arayos (Rambam Milchamot 9)

  "שֵׁשׁ עֲרָיוֹת אֲסוּרוֹת עַל בְּנֵי נֹחַ. הָאֵם. וְאֵשֶׁת הָאָב. וְאֵשֶׁת אִישׁ. וַאֲחוֹתוֹ מֵאִמּוֹ. וְזָכוּר. וּבְהֵמָה."

Why in Judaism each one is a separate Mitzvah and for NJ they are just details of one Issur?


texts:
Inspired by the comments here, I realized how little I know about what other customs' Sedarim are like. As an Ashkenazi, I'd only ever participated in Ashkenazi Sedarim. As such, I'd like to explore what other traditions do on this night.

What is a typical Teimani (Yemenite) Seder like? What sorts of minhagim are widely practiced uniquely in Teimani communities?

Particularly those who have attended both Teimani Sedarim and other traditions: what were some of the main differences you saw?

For other posts in this series, click here.


texts: Why does the mishna in Arachin repeat itself?

texts:
Arachin (2:1):

אֵין בָּעֲרָכִין פָּחוּת מִסֶּלַע, וְלֹא יָתֵר עַל חֲמִשִּׁים סָלַע. כֵּיצַד, נָתַן סֶלַע וְהֶעֱשִׁיר, אֵינוֹ נוֹתֵן כְּלוּם. פָּחוֹת מִסֶּלַע וְהֶעֱשִׁיר, נוֹתֵן חֲמִשִּׁים סָלַע. הָיָה בְיָדָיו חָמֵשׁ סְלָעִים, רַבִּי מֵאִיר אוֹמֵר, אֵינוֹ נוֹתֵן אֶלָּא אֶחָת. וַחֲכָמִים אוֹמְרִים, נוֹתֵן אֶת כֻּלָּם. אֵין בָּעֲרָכִין פָּחוּת מִסֶּלַע, וְלֹא יָתֵר עַל חֲמִשִּׁים סֶלַע.
There is no (case in) Arachin (where one pays) less than one sela, nor more than 50 sela. How so (what is the Halacha in the following cases)? If he (promised 50 but only had enough to) give a sela, and then became rich, he is not obligated to give anything. If he had less than a sela and became rich, he must give 50 sela (because he wasn’t yotzei with less than a sela). If he had 5 sela (and promised 50) Rabbi Meir says he only gives one, and Chachamim say he must give all 5. There is no (case in) Arachin (where one pays) less than one sela, nor more than 50 sela.

Why is the ending (in italics) a repeat of the beginning?


texts:
In this article, R. Michael Broyde writes that:

  Indeed, there have been prominent halachic authorities of the last generation who did not recite Kabbalat Shabbat.

Can anyone provide examples of such prominent authorities? (either from the last generation or earlier achronim)?


texts: When Yosef died in Mitzraim, he was interred in Mitzraim until Moshe exhumed his remains which were eventually brought to Israel and reinterred. However, when Reuven, Judah, ... (the 11 brothers) died, there is no mention of their burial nor exhumation. We assumed they were buried in Mitzraim where they remain ad hayom hazeh. A few question are raised (1) has anyone seen any information about the whereabouts of their kvarim? And related, (2) why was their burial so low profile (these were the founders of the shvatim, quite an important role in Jewish history)?


texts: what is the difference between hanoten layaef koach and hamaavir sheina meeinai

texts: What is the difference in the meaning of the blessings hanoten layaef koach and hamaavir sheina meeinai? They both looks like they refer that the person isn't tired now?


texts: I know many people (chiefly S'faradim) don't have the custom altogether of refraining from eating kitniyos on Pesach. Among those who do have such a custom, moreover, there are varying customs as to what is forbidden as kitniyos: I've heard some people refrain from eating peanuts while others do not, for example. What foods were originally considered forbidden as kitniyos wherever the ban began?


texts: When does a kosher place need a mashgiach temidi?

texts:
I notice that some kosher places have a mashgiach (kashrut inspector) that vsists the place occasionally. Others have someone there permanently.

What criteria is used to decide if a place needs a mashgiach temidi?


texts: Are the non-meat parts of a non-kosher (i.e. impure/tameh) animal ossur min haTorah

texts:
In a different question it was asked if the blood of a non-Kosher animal is forbidden under the same issur that blood from a kosher animal is forbidden. It's brought there from that Rambam that:

  ודבר מפורש בתורה שאינו חייב אלא על דם בהמה חיה ועוף בלבד, בין טמאים
  בין טהורים

  It is explicitly in the Torah that the prohibition is on animal and
  bird blood only, whether Kosher or non-Kosher

It's also brought from the Rambam that:

  ודם חגבים ודגים טמאים, אסור--משום שהוא תמצית גופן, כחלב בהמה טמאה

  The blood of locust and fish which aren't Kosher is forbidden -
  because it is part of their body, like fat of a non-Kosher animal

So we see at least that blood is ossur based on the fact that it comes from a species that is ossur -- and I'm assuming min HaTorah. Would the same be true for all other parts of the animals body (like skin, bones, etc. If a person would "eat" them?) Would eating them constitute an issur min HaTorah or is it only on the meat itself and (according to this Rambam) also on the blood since both meat and blood are generally "consumable" while eating the bones, skin, etc might not be ossur min HaTorah as they are not generally eaten?


texts: What are the authoritative Jewish documents?

texts:
When I'm reading through answers on this site I often see users make references like -

  Baba Batra 75A

Or

  Chagiga 12A

I don't understand what these mean.

What are the documents that Judaism considers to be authoritative? Additionally, what are the documents that are not considered canonical but are well respected?


texts: Drinking from a water fountain on Shabbos

texts: Often when drinking from a water fountain it causes the motor that makes the water cold to run. May one drink from it on Shabbos?


texts: Shnayim mikrah v'echad targum - why twice?

texts: There is a mitzvah to read the parsha of the week in preparation for every Shabbat - the Hebrew of each verse twice, and a translation or commentary of that verse once. I understand that the translation/commentary is necessary to increase (or simply achieve) understanding of the verse, but why do we need to repeat the verse?


texts:
If food products were found under a bed, after someone slept (took a nap) on it, is there a way to render that food edible?
1) Is it possible to rinse it 3 times, like for food touched before morning netila [Mishna Brura 4, 14]?
2) And what if the food product was not entirely under the bed, is it possible to cut the part that was under?


texts: Do you have to close your blog / website on shabbos?

texts: Do you have to close your blog on shabbos?


texts:
can anyone find me the exact words of r' hirsch, when he comments that...

the rainbow is one of the many אותות such as shabbos, tefillin, and circumcision- all of which are designed to keep alive and fresh the great teachings which Hashem gave man. The rainbow is the eternal sign that no matter how bleak the future may seem, Hashem will lead mankind to its ultimate goal.

quoted from Artscroll (schottenstein edition), parshas noach 9:8-17


texts: Does anyone have a list of the major positions  taken by poskim about Yom tov sheni for Bnei Chutz Laretz in Eretz Yisroel (e.g. [1] No recognition of YT sheni, [2] YT sheni kept exactly as in Chutz Lo'oretz in separate minyan, [3] some compromise) and the names of the poskim?


texts: Can a Gentile Convert to Judaism AFTER the Coming of the Moshiach?

texts:
As a non-Jew, I have been wondering whether or not it would be better for me to convert to Judaism or to keep the seven mitzvot. This decision is a difficult one for me. On the one hand, I can remain a Noachide, keep the seven commandments, and have a share in the World to Come, or, I can convert, keep the 613 commandments, and have a share in the World to Come. So what's the problem? Why not just remain a Noachide and enjoy an easier life with less responsibilities and still have a share in the World to Come!? The problem is that I want to be closer to HaShem. Both are meaningful, but I think that the second option would be much more meaningful than the first. (However, I don't think G-d would approve my conversion yet since I am still struggling with my yezter hara.) Thankfully I am still young (almost 30 y/o) and have plenty of time and will continue to study Torah every day.

The question I have is a simple one and it's been on my mind for a while now. If the Moshiach comes and I haven't converted yet, would it be too late at that point? And will I forever remain a Noachide?

I look forward to your answers!


texts: Kohenim Taking shoes off during rosh hashana

texts: Why did Kohenim take off their shoes on the bimah during a certain prayer on Rosh hashana? Why did they also hold their tallit up over their heads more like tents with their arms raised?


texts: What does Rebbi Akiva's students not respecting each other mean?

texts:
The Gemara Yevamos (62b) records

שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס וכולן מתו
בפרק אחד מפני שלא נהגו כבוד זה לזה - Rabbi Akiva had twelve thousand
pairs of students in an area of land that stretched from Gevat to
Antipatris in Judea, and they all died in one period of time, because
they did not treat each other with respect.

The Midrash Bereishis Rabbah (61:3) writes

אָמַר לָהֶם בָּנַי, הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא שֶׁהָיְתָה
עֵינֵיהֶם צָרָה אֵלּוּ לְאֵלּוּ תְּנוּ דַּעְתְּכֶם שֶׁלֹא תַעֲשׂוּ
כְמַעֲשֵׂיהֶם - Rebbi Akiva told his new students, "My sons, the first
ones only died because they had a narrow perspective with one another,
but you should focus your attention not to do as they did."

which seems to parallel a very similar Midrash Koheles Rabba (11:6) here

אָמַר לָהֶם הָרִאשׁוֹנִים לֹא מֵתוּ אֶלָּא מִפְּנֵי שֶׁהָיְתָה
עֵינֵיהֶם צָרָה בַּתּוֹרָה זֶה לָזֶה, אַתֶּם לֹא  תִהְיוּ כֵן - Rebbi
Akiva told his students, "The first ones only died because they had a
narrow perspective with one another in Torah, but you should not do
that."

Recognizing that these are individuals on a lofty level who were Rebbi Akiva's students, what precisely does "not respecting" each other mean?
(i.e. Were they insulting one another? Making fun of their chavrusah's pshat in learning? I once heard they continued respecting each other as they always did, but after everyone grew to great levels that initial respect was found to be lacking, but I'm looking for any sourced answer identifying what the students were actually doing)


texts: Did any ancient Jewish writers address the differences in Jeremiah's source texts?

texts:
The Septuagint's version of Jeremiah is one eighth shorter than the Masoretic Text's version. In the Dead Sea Scrolls is evidence of both versions.

Did any ancient Jewish writers (such as in the Mishnah, Talmud or Midrash) address the origin of the different source texts or offer an explanation for them?


texts: One who pays for learning Torah gets all the respect

texts:
When discussing precedence of honoring one's Rabbi vs one's father, Poskim (see "Psakim and Teshuvos" by Aharon Katz on יו"ד ר"מ for the list) note that if the father (or someone else) pays the Rabbi, the former gets all the Rabbi's honor.

We know, however, that a Rabbi is obligated to teach for free anyway, the father cannot pay him the fee of teaching, but only a compensation for possible loss of a "real work income" (ha-ha-ha). Maybe the Rabbi becomes a Shaliah?

I was wondering what's the connection?

Also, how does it apply to the current day Yeshivos, where the Rabbis got paid thru fathers and outside donors - who get the respect?

(Am I limited on how many questions I can ask on one topic in one week?)


texts: Why is one permitted to ignore the prohibition of shatnez when it comes to tzitzis?

texts: Why is shatnez (a garment made of a mixture of wool and linen, which is forbidden) muter (permissible) by tzitzis?


texts:
(Closely related to this post, but I think it is still a bit different)

Panentheism: A doctrine that the universe subsists within Gcd, but that Gcd nevertheless transcends or has some existence separate from the universe.

Panentheism (aka Monistic Monotheism) plays quite a prevalent role in the philosophy of Chabad (and chassidus in general?), as well as apparently the Nefesh HaChaim (3:3).

Is there anywhere in the body of Rabbinic Judaism, including of course the Geonim, Rambam, and later authorities, that deem such a belief to be forbidden?

Specifically, does the doctrine of panentheism as explained by the sources above, transgress the Rambam's thirteen principles?, specifically (from the third principle) אינו גוף ולא כוח בגוף?


texts:
Possible Duplicate:
  Can too many decorations render a sukkah invalid?

What are all the rules concerning decorations that are hung overhead in a sukkah? In other words, within what measurements (height and width) does it need to be in order to avoid invalidating the s'chach, and to allow sitting directly underneath?


texts:
I have often seen leitzanus, mockery, defined along the lines of making a joke out of serious matters. Intuitively this is a good definition, but does anyone have a source which spells it out?

And to add to the question I heard a shiur on YUTorah.org where leitzanus is defined as treating a trivial matter as important in addition to making light of the serious, but no the source for this definition was given.


texts: If a blender is only used for cold items, and kept extremely clean, could it be used with dairy ingredients (like a smoothie), and also for pareve items that will be served with meat (like hummus served at a Shabbat meal)? Thanks!


texts: What is the reason for the order of washing hands?

texts: Is there a description of and explanation for the order of washing hands (left-right vs right-left) before bread or on waking (and other times)?


texts:
Seven days days in a week,7 years, 70 years.
The number 7 seems to complete many things in history and in the calender.

What is so important with the number 7?
WHy is number 7?
Why is so many things completed by the number 7?

I would guess some Rabbis have an deeper understanding of this question


texts: Is there a way to make Shehechiyanu when lighting the second night of Chanuka?

texts: How is it possible that someone lit the Menora on the first night of Chanuka, said Shehechiyanu, yet when he lights the Menora on the second night he would have to say Shehechiyanu again?


texts: May we intervene with Religious OCD sufferers?

texts:
On what level may we (or may we not) intervene with OCD sufferers when they are not related to you in any way?

I am referring to a sizable demographic of religious OCD sufferers, who don't necessarily know what OCD is, and surely have not been diagnosed or treated for their anxiety disorder.

Within the religious context and practice it's very easy to spot OCD sufferers.
At Synagogue they may spend more time than any other congregant pronouncing the words of prayer carefully or repeating the words many times. I'm in no way referring to the congregants that spend time truly meditating on the words with proper intent, or repeating words that have been pronounced correctly. I am referring to practices that catch the average person's attention. Repeating words 10 or 20 times, starting over from the beginning of a particular prayer repeatedly, or creating buzzing or clicking sounds in the misguided attempt to "pronounce the words properly". To the unfamiliar eye, this may appear to be religious fervor and zest. Unfortunately it's far from this, the sufferer is struggling with compulsions, intrusive thoughts, fear, and worry.

These behaviors can be treated. The question is how to approach the suffering individual.

Whether or not religion breeds or fosters OCD behavior is a separate argument, but a large number of religious sufferers simply believe they are acting in accordance with their religion. By repeating "Poseach Es Yadecha" in the "Ashrei" prayer 10 or 20 times for example, or repeatedly washing their hands, to get it "right" for "Netilat Yadayim" the sufferer believes he or she is merely following "Halacha" more strictly than anyone else.

On what level may we intervene to try and help the sufferer?
Can we make them aware that their suffering is unnecessary and can be corrected?
Surely outright confrontation wouldn't be advisable, What would be some other methods of intervention (or confrontation) that conform with "Halacha"?


texts:
Which forgeries have successfully fooled significant sectors of Jews before being revealed as forgeries. I.e. works falsely attributed to someone besides the real author.

I can think of the Besamim Rosh, Auerbach Eshkol (which few still dispute is a forgery), and the Friedlander Yerushalmi on Kodashim. Are there any others?


texts:
Many times I have heard that a lady should not drink the wine from Havdalah as it will make her grow a beard.

If a lady drank from the Havdalah wine will she really grow a beard?

Is there a source for this?

If there is no source that a lady will grow a beard if she drinks the wine from Havdalah, then is there any source or reason that a lady should not drink from the Havdalah wine?


texts:
This phrase is used by Rambam in Mishneh Torah but I can't find any elucidation of what it means. I understand it to mean a punishment of a a lesser degree than lashes, something like "a mark on your character / name(?)" Any one know of a source defining it.

Edit: examples "[Even one who partakes of sacrificial food that contracts impurity of Scriptural origin] is liable for lashes only when he partakes of it after its blood is cast [on the altar]. If, by contrast, he partakes of it before the casting of its blood, he is not liable for lashes because he partook of impure sacrificial food. He does, however, receive stripes for rebellious conduct." (Pesulei Hamukdashim - Chapter 18, ¶12 as translated by Eliyahu Touger available at http://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm)

"It is forbidden for a person to make motions with his hands or feet or wink with his eyes to one of the ariyot, to share mirth with her or to act frivolously with her. It is even forbidden to smell her perfume or gaze at her beauty. A person who performs any of these actions intentionally should be given stripes for rebellious conduct." (Issurei Biah - Chapter Twenty One, ¶2 as translated by Eliyahu Touger available at http://www.chabad.org/library/article_cdo/aid/682956/jewish/Mishneh-Torah.htm)


texts: Advantages of converts (in spiritual terms)

texts:
I've heard before that the Ari Zal says the neshemas ("souls") of gerim (converts) comes from the highest places. Is there any source for this? Where is this brought down?

As well what other "spiritual advantages" do we find about gerim in any Jewish writings?

(My reason for asking is because an elderly geiorus (woman convert) was suggested as a match for an elderly man who recently lost his wife. The brother of the man literally cringed at the idea that his brother should be matched with a convert. This woman happens to be Jewish now for more than 20 years and, unfortunately, never got married. She is very frum and highly respected in her community and among her friends which include very important Rebbetzin's around the world. I would like to stress that if the only point he doesn't like is the fact that she's a convert then he should know what it says in seforim (whichever they might be), the advantages in spiritual terms of converts.)


texts: 'Kavannah' of Shem Havayeh in the first line of Kriat Shma

texts:
The requirement when saying the name 'Havayeh' to have in mind both the meaning of 'adon ha-kol' and 'hayah hoveh ve-yihyhe' takes me some time: longer than almost anybody I see in shul taking to pronounce the words, including people who are careful about mitzvot. So, is this really halakhically required to fulfill the mitzvah? Or is it something other than a requirement? Also, am I approaching it the wrong way--I mean is it something other than mentally pronouncing those definitions at the points where one mentions the name?

Sources:
שולחן ערוך אורח חיים ה

כשיזכיר השם, יכוין פירוש קריאתו באדנות
שהוא אדון הכל, ויכוין בכתיבתו ביו"ד ה"א שהיה והוה ויהיה

ובביאור הגר"א כתב דלפי עומק הדין א"צ לכוין אלא פי' קריאתו דבכל מקום הולכין אחר הקריאה אף שיש בהכתיבה סודות גדולות לבד בקריאת שמע שם
 'צריך לכוין ג"כ שהיה וכו

Also, I've seen quoted than one should minimally have in mind Rashi's pshat on the posuk. Again: is that an absolute requirement? Many other understandings of the verse have been offerred: could one think about another understanding and fulfill the requirement of kavvannah?


texts: What was done with the orders of the cohanim during a leap year?

texts: In 1 Chronicles chapter 24 David set out orders for the cohanim to serve in the Beis Hamikdash. What he established is intuitive for a 12 month year, but what was done in a 13 month year? If possible, where may I find discussion not only on what was done, but the underlying debate and justification for the decision.


texts: If I am obligated to be drunk all the time, how is Purim different?

texts:
We all know the halacha of עִבְדוּ אֶת-יְה-ה בְּשִׂמְחָה (Tehillim 100:2). But the gemara paskens (Pesachim 109a) that since the destruction of the Beis Hamikdash "אין שמחה אלא ביין" ("Joy only comes from wine"). So obviously, one must be drunk whenever serving G-d. Lest one think that there are some times one can be sober, the Mishna (Avos 2:19) tells us "לא עליך כל המלאכה לגמור" (that one may never stop serving G-d).
Clearly, one is always obligated to be drunk.
So how is Purim different?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: What is the implication of suicide for home buying among Jewish people?

texts: We have seen a property in an prominently Jewish area. It is owned by a Jewish lady whose husband committed suicide almost 8 years ago by overdosing with sleeping pills. We are not Jewish and the house looks good in terms of location. But if we will be reselling it after some years, will this information affect Jewish people's decision on whether to buy it?


texts: Why was the ramchal banned, and how did he become so widely accepted later?

texts: When ramchal was in Italy he was put in cherem for his writing and eventually left to live in Israel. Why did this happen and what changed about the perception of him?


texts: Aseres Yemai Teshuva passages in the Chazzan's repetition

texts:
From Rosh Hashanah to Yom Kippur, four passages are added to Shemoneh Esrei.

In many congregations, during the Chazzan's repetition, each passage is first recited by the congregation, then the Chazzan. However, on Rosh Hashanah and Yom Kippur, only the last two (Ukhsov and B'sefer) are recited by the congregation as well; the first two (Zachreinu and Mi khamokha) are recited just by the Chazzan. Why?


texts: When did the use of the substitute word "hashem" start being used?

texts: How ancient is this substitute word? I am not asking for the age of the practice of avoiding the use of the tetragrammaton with Adonai, for example, but specifically the use of this term, hashem.


texts:
There is a practice among some to kiss the tzitzit at certain points during davening (related questions abound). The Shulchan Aruch in one place (O"C, 24:5) says that the person should be looking at the tztitzit that are in front of him because they have a certain number of knots etc.
כְּשֶׁמִּסְתַּכֵּל בַּצִּיצִיּוֹת מִסְתַּכֵּל בְּב' צִיצִיּוֹת שֶׁלְּפָנָיו, שֶׁיֵּשׁ בָּהֶם עֲשָׂרָה קְשָׁרִים, רֶמֶז לַהֲוָיוֹת. וְגַם יֵשׁ בָּהֶם ט''ז חוּטִים וַעֲשָׂרָה קְשָׁרִים עוֹלוֹת כ''ו כְּשֵׁם הַהֲוָיָה
However, the O"C in 8:12 also states "אִם יֵשׁ לוֹ כַּמָּה בְּגָדִים שֶׁל אַרְבַּע כְּנָפוֹת כֻּלָּם חַיָּבִים בְּצִיצִית. וְאִם לְבָשָׁם כֻּלָּם בְּלֹא הֶפְסֵק וְהָיָה דַּעְתּוֹ מִתְּחִלָּה עַל כֻּלָּם, לֹא יְבָרֵךְ אֶלָּא בְּרָכָה אַחַת"
If one has many four cornered garments, all of them are obligated to have fringes. And if one puts them all on without a break, and has in mind from the beginning about all of them, he only makes a single blessing
This happens to me when I wear both a talit katan and a talit gadol.
When I wear both, I have four tzitziyot in front of me -- which ones am I supposed to hold (and kiss?)? And if I have even more garments, should I be taking the front tzitzityot from only one of them (so that the numbers referenced above hold true) and if so, which one, or all of them because they are all equally important?


texts: Did anyone other than Rashi think the Ark could "bear itself" (Joshua 4:18)?

texts:
The text of Joshua 4:18 holds an oddity:

  וַ֠יְהִי בעלות [כַּעֲל֨וֹת] הַכֹּהֲנִ֜ים נֹשְׂאֵ֨י אֲר֤וֹן בְּרִית־יְהוָה֙ מִתּ֣וֹךְ הַיַּרְדֵּ֔ן נִתְּק֗וּ כַּפּוֹת֙ רַגְלֵ֣י הַכֹּהֲנִ֔ים אֶ֖ל הֶחָרָבָ֑ה וַיָּשֻׁ֤בוּ מֵֽי־הַיַּרְדֵּן֙ לִמְקוֹמָ֔ם וַיֵּלְכ֥וּ כִתְמוֹל־שִׁלְשׁ֖וֹם עַל־כָּל־גְּדוֹתָֽיו׃

or in the JPS 1917 translation,

  And it came to pass, as the priests that bore the ark of the covenant of the LORD came up out of the midst of the Jordan, as soon as the soles of the priests' feet were drawn up unto the dry ground, that the waters of the Jordan returned unto their place, and went over all its banks, as aforetime.

I have put in bold the bit that is curious. The "plain sense" here would appear to be that the priests were, somehow, "carried" or lifted out of the stream bed, although this sense is usually not conveyed in modern translations. The 1985 JPS Tanakh has "...and the feet of the priests stepped onto the dry ground,..." at this point.

However, the text was taken at "face value" by Rashi, who offered this comment:

  the soles of the priests’ feet were lifted up: from the water to the dry land which was beside them, and the waters returned to their place. Hence, the Ark is found to be on one side and Israel on the other side. Accordingly, the Ark lifted its bearers and passed over. And concerning this matter, Uzzah was punished when he took hold of the Ark. If it bore its bearers, can it not be deduced by a fortiori conclusion that it can bear itself?

So clearly Rashi believes the the Ark had the power to "levitate", and even then to bear the priests on to dry land. He uses this to explain the case of divine anger against Uzzah in 2 Samuel 6, since if this is true -- that the Ark can "bear itself" -- then Uzzah's intervention was not required.

Finally, then, my question is this: was Rashi anticipated or followed in this interpretation of Joshua 4:18? I have checked the modern "scholarly" commentaries fairly carefully, and there isn't a hint of this anywhere. (I haven't checked my Miqra'ot Gedolot, though.) I would be fascinated to know if there is a larger tradition of interpretation in the vein of Rashi's comment.


texts:
I have seen in many siddurim, mainly in korbonos, the phrase "if you have time, add this parsha".

How do you know if you have time?  It seems obvious that if adding it would make you miss zman tefila, you don't have time.

If it's already past zman tefila and you're relying on davening before chatzos, do you have time?  If it's well before zman tefila but adding this would make you late to help your wife at home, do you have time?


texts: Is it necessary to include Seder HaAvodah in the Musaf Repetition on Yom Kippur?

texts:
As far as I understand, piyyutim (poetic additions to/replacements for certain brachot in public prayer) are optional/only a minhag, and that omitting all of them wouldn't be a problem.
On the other hand, Rabbi Hershel Schachter mentioned in a recent video (here, from 1:10) that the Seder HaAvodah (a piyyut describing the day's proceedings in the Temple — or rather, one of many different such piyyutim) in musaf of Yom Kippur is required, "midina degemara" (by Talmudic law). I know that the Seder HaAvodah was said during the time of the gemara (Yoma 36b, 56b; it wasn't in poetry then), but I don't see where it's described as required. Indeed, there are communities who don't say the Seder HaAvodah during the repetition, but instead say it afterward (although I know of no current community that omits it entirely, but ShimonS points out that Rambam and the old Aleppo rite omit it).
One possible source: Rav Amram Gaon describes the Seder HaAvodah here as חובת היום (requirement of the day), but I think he's actually talking about the sprinklings and viduy, which are the requirements of Yom Kippur in the temple, and not the telling of the Seder in the musaf repetition. In any case, I wouldn't call Rav Amram Gaon's requiring this piyyut as being midina degemara, so I'm interesting in other (earlier) sources.
Is it really required, whether midina degemara or otherwise? If it is, what is the status of a "musaf service" that omits the Seder HaAvodah (both from the musaf repetition and afterward)? If it isn't, is there a strong a priori preference for including it, or can one omit it intentionally?


texts: What learning requires one to חזר-review?

texts: To my knowledge, chazara programs usually accompanies review of Tanach, Gemara, etc. Is one suppose to chazar a book like 'Garments of the Soul' or maybe the 'nugget' from an article read that week?


texts:
Two of the best-attested genres of halakhic literature are (in English) referred to as codes and responsa. The former includes the Mishne Torah, the Arba'ah Turim, the Levush and the Shulchan Arukh (amongst others), while the latter includes collections like Shaagat Aryeh, Iggrot Moshe, etc. While responsa is referred to in Hebrew as She'alot uTeshuvot, or SHuT (שו״ת = שאלות ותשובות), it occurs to me that I've never seen the former so designated in Hebrew text.

Is there a Hebrew name for the genre of literature that is termed "Codes" in English?


texts: Interrupting a rabbinical mitzvah to perform a Biblical mitzvah

texts:
In general, one does not interrupt a mitzvah (with the exception of Torah study) in order to do another mitzvah. However, this answer, in its citation of the Ran, alludes to some complications of this precept in view of whether the mitzvot are rabbinical or Biblical.

It is not clear, however, whether one should interrupt the performance of a rabbinical mitzvah (or, say, a minhag) to do a Torah mitzvah. Is there a rule about this?

Related:

Interrupting Amida for a Mitzvah

Which mitzvos exempt which mitzvos?

Related, possible duplicate, not sure:

Can a rabbincal mitzvah (that is currently being done) override a bibilical mitzvah?


texts: Why are cantillation notes called טעמי המקרא?

texts:
Cantillation notes (aka trope) is called טעמי המקרא in Hebrew.

I have seen the Hebrew word טעם used to mean:

taste as in:

Numbers 11:8:

  שָׁטוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָחֲנ֣וּ בָרֵחַ֗יִם א֤וֹ דָכוּ֙
  בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹת֖וֹ עֻג֑וֹת
  וְהָיָ֣ה טַעְמ֔וֹ כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן׃

  The people went about, and gathered it, and ground it in mills, or
  beat it in mortars, and seethed it in pots, and made cakes of it; and
  the taste of it was as the taste of a cake baked with oil.

reason(ing) / discernment as in:

Psalms 119:66:

  ט֤וּב טַ֣עַם וָדַ֣עַת לַמְּדֵ֑נִי כִּ֖י בְמִצְוֺתֶ֣יךָ
  הֶאֱמָֽנְתִּי׃ (Sefaria's translation)

  Teach me good discernment and knowledge; for I have believed in Thy
  commandments

I don't see how the term טעמי המקרא colludes with either of these 2 definitions. Does it, or is there some other definition that I'm unaware of - what is it?


texts: Why do we refer to HaShem as a Rofei Chinam?

texts:
Shulchan Aruch (OC 230:4, as explained by Magen Avraham ibid. :6) paskens that when one undergoes a medical procedure he should say the following prayer:

  יהי רצון מלפניך ה׳ אלקי שיהא עסק זה לי לרפואה כי רופא חנם אתה

I would translate the first part of the Tefillah as: May it be pleasing before You, HaShem, my G-d, that this undertaking be for me for health.

However, that last phrase, כי רופא חנם אתה, seems odd to me. חנם usually means "free, without payment" (as in ויצאה חנם אין כסף, she will leave for free, without payment, in Shemos 21:11). Thus, the phrase would seem to be translated as, "for You are a Doctor Who does not charge."

Why do we make this point here? HaShem, allow this treatment that I'm spending thousands on to work, because You work for free? I could understand if the Tefillah was רופא חסד, a kind doctor, or רופא צדיק, a righteous doctor, or a רופא נאמן, a trustworthy doctor. But why רופא חנם?


texts: What is the typical retirement plan for a Chabad-Lubavitch shliach (emissary)?

texts: If a Chabad-Lubavitch couple decide to live as shlichim (emissaries) in some place far from New York, what's the most common age and location of retirement? Do they tend to remain in their location? Move to Israel? Florida? New York?


texts: Who gets more rewarded for the Mitzvah of procreation?

texts:
The man is obligated in the mitzvah of Pru Urivu (Having children 1 male 1 female) while the woman is not (technically it's a machlokes in the gemara, but we hold of the one that they're not chayav). Normally a person doing an obligated mitzvah gets rewarded more than a non obligated person doing it voluntarily (Kidushin 31a)

However, there's also a rule that the more difficult and painful the mitzvah is, the more reward one gets. Additionally, the man is only able to complete the mitzvah because of her (and vice versa). So even though the woman is not commanded she should get some of her husbands reward for undertaking such pain.

So who in the end gets more reward? (this is obviously a purely academic question. Not really any practical implications)


texts: Why does the second aliya of Vayeira start with the last verse of one topic and then change?

texts:
The second aliya of Vayeira begins at 18:15, with the end of the Sarah-denying-having-laughed episode.  It then goes on to focus on S'dom and the other cities.  This happens in the middle of a column, not near a "paragraph" break of either sort, so the division isn't dictated by those boundaries so far as I can tell.  Nor is 18:15 a "down" note that we wouldn't want to end an aliya on.

So why is 18:15 the first verse of the second aliya and not the last verse of the first one?


texts: Lighting the Chanuka menorah in my moving trailer

texts: If I live in a trailer, can I light the menorah by the window of the trailor while it's moving (driving down the highway, lets say) and fulfill the mitzvah of lighting the Chanuka lamp?


texts:
Who knows twenty-nine?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can a Jew encourage non-Jews to convert to other monotheistic religions?

texts: Would it be permissible for a Jew to encourage or help a non-Jew convert from a faith that involves avodah zara to one that does not? For example a Christian (on the notion that Christianity is avodah Zara) can become converted to Islam (monotheism without avodah Zara). Additionally, would it be prohibited to spread the teachings of another religion to non-Jews based upon this notion of going from avodah Zara to monotheism?


texts: Equal volume when doing birkat kohanim with a microphone

texts:
I attended a musical davening this week, and to accommodate the large crowd, the chazzan wore a microphone. The kohanim however did not. The result of this was that the chazzan's voice ended up much louder than the kohanim's.

I know that there is a halacha that neither the chazzan nor the kohanim should raise their voice louder than the other.

How does this halacha play out when one is artificially much louder than the other? Should the chazzan whisper into the mic to try and equalize the volume? Or perhaps it's fine if they both speak normally, and it doesn't matter what happens to the sound once it leaves their mouths?


texts: Downloading music from the internet onto my computer

texts: I was online and I found the song Im Ein Ani Li Mi Li by Shloime Gertner on youtube. Then I used a conversion program to convert the video into an mp3 file and afterwards download the file to my computer. Is that considered stealing?


texts: Have heard a few mizrahi recordings for qiddush and am noticing that some of them use borei f'ri hagefen. When i looked up Qiddush in my Egyptian siddur (Farhi Siddur) i noticed the Pei had no dagesh. It makes sense to me grammatically that it would be f'ri as the Borei ends with an aleph, and usually that removes the dagesh from the word that follows. Anyone have any sources? Or have access to ancient siddurim with nekkudoth to see if they put the dagesh in the pei or not?


texts: How Sanhedrin was possible if there was no agreement about the juridical procedures?

texts:
Learning the [beginning of the] Sanhedrin tractate is difficult for me to see the never-ending disagreements between the Tannoyim and/or Ammoroyim (any combination) about the very procedure of jurisprudence. For example, the number of judges, odd/even number, what the majority is needed and how to add additional judges.

Keep in mind, that all of those discords were in the times when the Sanhedrin was functional (even after the destruction of the Temple). Also, keep in mind that practically all the Halochos we accept today were instituted hundreds of years after the Gemmorah.

I was wondering, given those disputes, how judging someone in Sanhedrin was possible if there was no agreement on the procedure? Should they vote on the procedure before the trial?


texts: From Wiki “The Black Death was one of the most devastating pandemics in human history, resulting in the deaths of an estimated 75 to 200 million people in Eurasia and peaking in Europe in the years 1346–1353. The Black Death is estimated to have killed 30–60% of Europe's total population.” Obviously we can never know why HaShem does what he does, & mankind was behaving abhorrently as is best demonstrated that their response to this disease was ‘Kill the Jews’, but I was wondering if any prominent Rabbis ever explained what (specific) sins caused this Divine backlash. As usual any info would be great, thanks & be blessed!


texts: Amazon driver left my package at the wrong address, can I retrieve it?

texts: Amazon delivered my order to my Jewish neighbor's front porch. Until the item is on my property Amazon still owes me that item. A person's property can be used for a kinyan. What are the limits of this rule? Is it possible for the item to halachicly belong to my neighbor by way of this law? Am I allowed to go get the package from his property, or does it now belong to my neighbor?


texts: Do religious Jews generally believe the serpent of Garden of Eden was Satan?

texts:
Upon reading the recent CNN article, That Actually Isn't In The Bible, one not-really-in-the-Bible misconception they cite is the idea that serpent in the Garden of Eden was the Satan.

The article cites several biblical scholars who correctly say that the Satan is not mentioned in the creation account, and indeed, not at all in Genesis. (Of course, the Satan is mentioned in the Tenakh, in particular, in Chronicles and Job.)

Even though Genesis doesn't explicitly call out the serpent as the Satan, this nonetheless seems to be a reasonable conclusion among some theologians, particularly in light of the Satan's dealings with G-d in Job.

My question is, what is the general consensus about the serpent in the Garden of Eden? Do scholars believe this was the Satan mentioned in Job?

Whether the creation account is interpreted literally or allegorically, we are left with this figure, represented by a snake, that draws humans towards evil. Who is that figure, according to religious Jews and Jewish scholars?


texts: Did the brothers know about the snakes and scorpions in the pit?

texts:
Yosef's brothers took him and threw him into a pit (Bereishis 37:24).  Chazal tell us that the pit had snakes and scorpions in it (see Rashi there).

Reuvein seems to think he is saving Yosef by throwing him into this pit (Bereishis 37:22).  However, the Talmud says that if you see someone fall into a pit filled with snakes and scorpions, you could testify that they died (Berachos 33a)!

Were the brothers aware that they were throwing him into a pit in which there were snakes and scorpions? If so, in what way was this saving Yosef?


texts:
What is the status of children born to parents that had a Reform wedding without a ketubah prior to their birth?
Are these children considered the product of unmarried parents?


texts: Why do we thank G-d for taking us out of Egypt?

texts:
In many prayers and weekly Torah readings, we thank G-d for taking us out of Egypt. But, since G-d was the one that put us there, why are we thanking Him for taking us out?
I can even make this question a lot more general - G-d knows all and creates all. When things happen it is because G-d made it that way. So, why should we be thanking Him for things that are just... reality?


texts: PTIJ: Are Jews allowed to fight with one another?

texts:
The prophet Isaiah said [Is. 2:4]:

לֹא־יִשָּׂ֨א ג֤וֹי אֶל־גּוֹי֙ חֶ֔רֶב
Goy shall not lift up sword against goy.

Are Jews exempted from this injunction?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Can one study Torah having drunk wine/being intoxicated?

texts:
As explained in this post (How much alcohol does one need to consume in order to be halachically drunk or intoxicated?), Gemara presents definitions of having drunk wine and being intoxicated. It answers whether one can pray in either of these two states.

Accordingly, a question arises whether one can study Torah when being in these two states? Is it forbidden as in the case with praying?


texts:
The Talmud in Gittin 88a says that Israel was only destroyed once it had seven courts that worshiped idols. It proceeds to list seven different Northern Kings.

Rashi explains that the Kings of Judah aren't mentioned, because they were in the days of the Kings of Israel and are considered like one court.

I examined Kings and Chronicles, and it seems that up until Hezekiah, when Assyria exiled the Northern Kingdom, there were 7 rulers of Judah whose reigns could have contained idol worship: Rehoboam, Abijam, Jehoram and Ahaziah (v.16 & 25), Athalia (v.3), Jehoash (v.17), and Ahaz. The numbers work out pretty1 well, but the Kingdom of Judah wasn't destroyed by Assyria. In fact, one of our most righteous kings, Hezekiah was in power during and after the last King of Israel's reign, and the Kingdom of Judah itself wasn't destroyed for over a century2!

Furthermore, the Midrash Aggadath Breishith says in ch.48 that there were 7 wicked kings in Judah: Jehoram, Ahaz, Joash, Menashe, Ammon, Jehoiakim, and Zedekiah. This completely contradicts my reasoning above, and further complicates Rashi, because four of the seven wicked kings of Judah reign after the Assyrian exile!

Why does Rashi include the Kings of Judah in the Talmud's saying?

 1. Amaziah was rebelled against by the people when he turned to idols (v.27), so I didn't count him, as he may not have been able to establish a court. Alternatively, you could count Amaziah but exclude Athalia, who may have had the same court as her grandson Ahaziah, as she pushed him toward idolatry in the first place (see citation above). I counted Abijam as separate from Rehoboam his father, because he seems to have a period of righteousness in his reign (see also Seder Olam Rabba 16: Rhoboam and his sons were righteous for 3 years, rebelling on the fourth). Athalia used Ahazia's reign to seize power for herself, so I assumed she made her own court too, and I separated Jehoram and Ahazia.

2. Based on Kings II. Hezekiah's rule began in the 3rd year of Hoseah's. Hoseah reigned for 9 years total, So of Hezekiah's 29 years, 23 of them were after the exile of Samaria. Menasseh- 55 yrs. Ammon - 2 yrs. Josiah - 31 yrs. Jehoahaz - 3 mnths. Jehoiakim - 11 years. Jehoiachin - 3 mnths. Zedekiah - 11 yrs. Gedaliah - less than 2 mnths. 23+55+2+31+11+11+JJ&G= roughly 133.


texts: The water used to bake Matzah must be mayim shelanu—water that had been drawn in the evening and left to cool overnight. What is the halachic background for this requirement?


texts: I have heard that the ban or cherem of Rabbenu Gershom has expired. Is this the case? If so, what are the ramifications vis–à–vis his enactments?


texts: Are there communities that follow the Rambam?

texts:
At one point, many Sefardic communities followed the Mishneh Torah. As time went on, it seems that the sefardim accepted the Beit Yosef.
Besides for Yemenites, were there any communities that, until recently, mainly followed the halachot of the Mishneh Torah?
Someone told me that there was a city in Morocco that completely followed the Rambam. Does anybody know if that is correct?


texts:
There are many sources online mentioning the story of how the Alshich once gave a Drasha and the Arizal was present. In the Drasha he elaborated on the 100 different ways Lavan deceived Yaakov. At one point the Arizal started laughing. Later he explained that Lavan had been listening to the Drasha, tacitly admitting to each accusation, but had protested one of the Alshich's accusations. The Arizal said that Lavan was, in fact guilty, however he still had a bit of shame left.

http://mytorah.blogspot.com/2006/12/alshich-on-lavans-100-tricks.html

http://www.shemayisrael.com/parsha/aram/archives/vayetze60.htm

Does anyone know of the original source of this story?


texts:
The Gemmorah in Jerusalem Rosh Hashana 6a
explains the process of adopting the Babylonian names on Months instead of Biblical ones.

דא"ר חנינה שמות חדשים עלו בידם מבבל
R'Hanina said: the names of the Months were brought with them from Babylon

The WIKI on Babylonian_calendar states that although every month is associated with a deity, Tammuz specifically bears the name of their god. The WIKI also says that the name of the god was widely known (and even worshipped) by the Israelites:

The cult of Ishtar and Tammuz may have been introduced to the Kingdom of Judah during the reign of King Manasseh and the Old Testament contains numerous allusions to them. Ezekiel 8:14 mentions Tammuz by name: "Then he brought me to the door of the gate of the Lord's house which was toward the north; and, behold, there sat women weeping for Tammuz. ..."

Tammuz seems to be the name of a deity or connected to idolatry. How is it that it became the name of a Jewish month given the prohibition of וְשֵׁ֨ם אֱלֹהִ֤ים אֲחֵרִים֙ לֹ֣א תַזְכִּ֔ירוּ לֹ֥א יִשָּׁמַ֖ע עַל־פִּֽיךָ, namely, that it is forbidden to speak the names of such deities?


texts:
Numbers 4:18 reads: אַל-תַּכְרִיתוּ, אֶת-שֵׁבֶט מִשְׁפְּחֹת הַקְּהָתִי, מִתּוֹךְ, הַלְוִיִּם how should I understand the combination שֵׁבֶט מִשְׁפְּחֹת? My translation reads: Cut ye not off the tribe of the families of the Kohathites from among the Levites

Are the Kohathites a tribe formed by their families, which should not be cut off from the Levites? Or does this verse means to teach that the tribal family of the Kohathites (from all the families of the tribe Levi) shoudn't be cut off from the Levites? Or did I get confused by my translation and should I understand this verse in another way.


texts:
Are the bodies of living things (bacteria, plant, animals, humans) running like a purely physical machine or are they coupled with some kind of spiritual soul to breathe life into this machine.

Our scientific research leads us to notice that every detail in cells seems to follow the laws of physics. there is a reason for how organelles, and molecular machines, etc. work.

If the soul somehow helps to make this machine run, then where does the soul's role come into all this and is there any way we can notice its effect?

please back with torah sources or convincing logic.

Note i am not talking about the higher intellectual soul of human beings but rather the lowest level soul, the nefesh, or "life force" common to all living things.

inspired from this comment

The idea of a soul in living things is in many places like shaarei kedusha ch.1 but just wondering how far down the soul operates. Does it reach the level of the physical?


texts: Giving to the poor of your city first - home or workplace?

texts:
The poor of one's household take precedence over the poor of one's city, and the poor of one's city take precedence over the poor of another city, as implied by [Deuteronomy 15:11]: "[Open your hand generously] to your poor and destitute brother in your land."

What would be the ruling for someone who for example worked a whole day in one city but lived in another city ? Is "your city" determined by where you sleep or does where you spend your day (and if you are a business owner - where you pay taxes and share in the cities ordinances)  have any weight in terms of Tzedakah preferences.

** The person who I was discussing this with seemed to recall something from the achronim in the laws of Kimcha D'Pischa that says you need to give in the city where you work as well. Didn't make sense to me so I thought I would ask the MY community.


texts: How does punishment in the World to Come make sense?

texts:
If a person is able to make choices in this world, and especially if a person is able to disbelieve that there is a Divine order of any type, how does it make sense for a person's soul to be punished for his sins?

Look at it another way: the person's human intellect is granted free choice.  His soul, therefore, has little influence on his physical body's actions.  If a person sins in this world, it's almost as if the soul is hijacked by the body and cannot control its own fate.  How, then, can the soul of the person be punished in the World to Come for sins committed in this world?


texts: Different roots applied to the same verse of 2 Samuel 11:24

texts:
2 Samuel 11:24 (Westminster Leningrad Codex) reads:

  [וַיֹּרְאוּ כ] (וַיֹּר֨וּ ק) [הַמֹּורְאִים כ] (הַמֹּורִ֤ים ק)

Two of these come from the root (ק) ירה while the other two come from the root (כ) ירא. How could the verse be translated according to the usage of both roots, and what's the difference in meaning using the one or the other?

Derived from it I also found ירי. Could it be that because "weak" radicals (א, י, ו, ה) can replace one another in cognates, the meaning in this case doesn't change but that it's just unclear from which exact root these words came from?


texts:
Is judging others unfavorably a prohibition? If so, what is the source for it?

Also, do any of the sages offer any advice for overcoming judging other unfavorably?


texts: How did the different groups within Judaism develop?

texts:
How have the various groups and movements (like chassidism, Modern Orthodox, Conservative, etc) within Judaism evolved?

For example I'm looking for the following except starting with Judaism and with the other forms of Judaism.  I'm looking for a sort of "family tree", ideally with dates.


texts: Can you receive Ayin Hara from a gentile?

texts:
There's a concept in Judaism called Ayin Hara (The Evil Eye) - when others see your accomplishments and speak about them you put yourself in danger of receiving divine punishment or strict judgement.

Can Ayin Hara only be triggered by a Jew or can Gentiles equally cause Ayin Hara.


texts:
Masculine names such as Daniel, Joseph, and Michael have feminized forms: Danielle/Daniela, Josephine/Josephina, Michelle/Michaela/Mikayla.

I've heard that when choosing a name for a baby, you would look up a particular Torah portion, depending on the baby's birthday.

But, on a more general note, what is the commonality of religious Jews feminizing masculine Biblical names if they have a baby girl? Obviously there is no prohibition against this (that I know of), but I have never heard of religious Jews feminizing common Biblical names which are originally masculine, although this is common among Christians: Josephine (Joseph) and Joanna (John). Do Jews ever do this?

Maybe it's just me, but I've never heard of there being a Josephina among religious Jews.
Why don't religious Jews ever feminize names?

Even if the Biblical character is male, you're naming the child after their characteristics, values, morals, etc,...


texts:
According to the Sefardim, why is the Brocho on Matzo Hamotzi on Pesach, if it's Mezonos the entire year? What changes?

(for why mezonos a whole year see here)


texts: Was B'nai Yisra'el really rebellious the entire 40 years (Devarim 9:7)?

texts:
Deuteronomy 9:7 says:

  זְכֹר֙ אַל־תִּשְׁכַּ֔ח אֵ֧ת אֲשֶׁר־הִקְצַ֛פְתָּ אֶת־יְהוָ֥ה אֱלֹהֶ֖יךָ
  בַּמִּדְבָּ֑ר לְמִן־הַיּ֞וֹם אֲשֶׁר־יָצָ֣אתָ ׀ מֵאֶ֣רֶץ מִצְרַ֗יִם
  עַד־בֹּֽאֲכֶם֙ עַד־הַמָּק֣וֹם הַזֶּ֔ה מַמְרִ֥ים הֱיִיתֶ֖ם עִם־יְהוָֽה׃

  (modified Sefaria.org translation)

  Remember, don't forget, how you angered the LORD your God in the
  wilderness; from the day that you left the land of Egypt, until you
  came to this place, you have been rebellious against the LORD.

Several points at both ends of the time spectrum, mentioned. There doesn't appear to be any mentioning in the Torah that they rebelled against G-d on the day that they left Egypt. As a matter of fact, contrarily, it says that they cooperated (See, for example, Exodus 12:50.) When they were in the desert before crossing the Sea of Reeds, G-d commands them to turn back and camp at Pi Hahirot, and they obeyed. (Exodus 14:4).

Perhaps, their first "test" of G-d occurred after they crossed the Sea of Reeds. Would that be considered "rebellion"?

Then, Moses implies that the rebellion happened constantly during the entire 40 years in the desert. The last "rebellion" we see mentioned is in Numbers, beginning chapter 25, where they followed the daughters of Mo'ab and worshiped idols.

There was a long period in the desert after that. The Torah does not mention much about what happened during about 38 years in the desert. Were they rebelling in the desert the whole time?

In short, is Moses claim to be taken literally? See a related statement that Moses says a bit later in the same chapter Deuteronomy 9:24:

  מַמְרִ֥ים הֱיִיתֶ֖ם עִם־יְהוָ֑ה מִיּ֖וֹם דַּעְתִּ֥י אֶתְכֶֽם׃

  You have been rebellious against the LORD from the day that I knew
  you.

This seems to be a harsher claim than the one before as it extends the time to even before they left Egypt!

Are Moses claims to be taken literally? What did he mean by stating this? Esp. in the 2nd statement of Moses; how did they rebel against G-d while they were still enslaved, which is about the time Moses "knew them"?


texts: how do we get out of non-achdus and golus?

texts:
Possible Duplicate:
  What are some practical things we can do to bring Moshiach?

Given that we are still in galus (physical as well as spiritual exile), and given that our sages tell us the destruction of the second Beis Hamikdash (which caused our galus) was caused by sinas chinam (causeless hatred), how do we rectify the situation?

The simple answer of "ahavas chinam" (causeless love) isn't specific enough for me to take practical steps in ahavas yisrael (especially given the rash of negative news regarding Jews in the news media).


texts: How to successfully clean your house with a bird, wood, and wool

texts:
I only want to clean my house in a way that is 100% Torah-approved. The way that is mentioned in the Torah is to use cedar, wool, hyssop, and a live bird. However, I am a bit confused.
How, exactly, am I supposed to use these elements to clean my house? The pasuk only states, "And he shall cleanse the house with the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop, and the strip of crimson wool" ("וְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת:). It doesn't say in what way or in what order to do it. For example, would I use the bird to clean my mirrors and then the hyssop to mop my floors? Or vice versa? Assuming I have done the other steps (dipping the bird into the blood, sending the bird to fly away, and sprinkling the blood toward my house), how do I finish the job of getting my house Torah-clean?

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


texts: The Chanuka Miracle of the Oil and Tumah Hutra Btzibur

texts: In the events of Chanukah, why did they need the miracle of finding the Shemen tahor pure olive oil? After all,the Gemara says Tumah Hutrah beTzibur (pesachim 77a), meaning if all the oil is Tumay then you can use tumay oil!


texts: Did Prof. Rabbi Umberto Cassuto have any insight behind the biblical character Yehudah?

texts: I am the great grandson of Umberto Cassuto, Benyamin Enzo Rocca, and 5 days ago my wife and I were blessed with a son (3rd child). With his upcoming bris in a few days I would like to know if anyone has any experience or knowledge of Cassuto's writings.  Did he have any special interpretations with the stories of Yehudah?


texts: Where can I find mishneh torah review questions?

texts:
Looking for review question and answers on the mishneh torah? Either sections or the entirety.

Similar to this question Where can I find Chumash and Rashi review questions

I am aware of Rabbi Gordons lecture on chabad.org and also theirs and sefaria translations which are great. I was wondering if someone had created review questions and answers similar to the rashi question mentioned above or like on what http://dafyomi.co.il/ provides on gemara.

Thank you


texts: Can a shochet answer his own shechita shailos?

texts:
Is a shochet allowed to slaughter for himself, or does he need to buy from another butcher?

If he slaughters an animal, and questions arise as to the validity of the shechita, can the shochet answer the questions for himself?  Is there any concern as to his personal involvement in the question?


texts: Is pharisaical - or any similar allusion to the Pharisees - offensive to modern Jews?

texts:
This question is inspired from an English Stack Exchange question: https://english.stackexchange.com/questions/182014/what-is-the-word-for-a-pious-person-who-never-helps-others

In short, is the term pharisaical - or any negative mention/comparison to the ancient Pharisees - offensive to modern Jews? It is my understanding that the Pharisees were a small ancient sect, and that any Christian view of them as immoral or hypocritical would have no bearing on modern connotations (and thus potential offense) to any presently living ethnicity or religion.

As it is my wish to avoid even entirely unintended offense, I would greatly appreciate guidance in whether I might need to avoid this term or whether it is highly unlikely to offend any living Jewish person.


texts: Why singular "וְלֹא הָיָה מַיִם" in Bamidbar 20:2?

texts:
The word מַיִם is, as far as I know, pretty consistently grammatically plural in Chumash (and, incidentally, in more modern Hebrew also). That is, the adjectives that modify it are plural adjectives, and the verbs of which it's the subject are plural verbs. For example, we have (Numbers 5:22) "וּבָאוּ הַמַּיִם הַמְאָרְרִים הָאֵלֶּה", "this cursed water will come", where the adjective "this" and the verb forms "cursed" and "will come" are all grammatically plural (which is why the verse is usually translated as something like "these cursed waters will come" even though that's awkward in English).

Why does it say "וְלֹא הָיָה מַיִם לָעֵדָה", with a singular verb, in Numbers 20:2?


texts: "There is a son born to Naomi"? But it's a grandson -- what's up with that?

texts:
In chapter 4 of Rut, after Boaz performs yibum with Rut and she bears a son, it says:

וַתִּקְרֶאנָה לוֹ הַשְּׁכֵנוֹת שֵׁם לֵאמֹר, יֻלַּד-בֵּן לְנָעֳמִי; וַתִּקְרֶאנָה שְׁמוֹ עוֹבֵד, הוּא אֲבִי-יִשַׁי אֲבִי דָוִד.
And the women her neighbours gave it a name, saying: 'There is a son born to Naomi'; and they called his name Obed; he is the father of Jesse, the father of David.

The yibum was clearly performed on behalf of Machlon, not Elimelech, per verse 10.  So this isn't some sort of proxy arrangement on behalf of Elimelech (who anyway had produced sons).
So what does it mean when it says a son is born to Naomi?  Does this just mean a descendant (since her other sons died), or does she somehow have maternal status (which may be related to her nursing the child)?  If she has special status, why?


texts: Can I free a trapped wild animal on shabbat?

texts: If I find an animal trapped under a box on shabbat, is there anything wrong with letting it out?


texts:
We don't have good midrashim books here in our town.
Do we have the story of Purim with good midrashim in English on the net?


texts: Are there rules on what are the correct vowels

texts:
I understand that, excluding the 24 books of Tenach, in all the Torah books (i.e. Mishna, Talmud...) we have no tradition on specific vowels.

(I was reading a Shulchan Aruch Harav vowelized, in which they wrote about the word "sesuma" that the nikud (vowelization) is "sesuma" but people call it "setuma".)

Are there rules about what the nikud needs to be (the right way of reading it) in these Torah books?

If yes, what book do you recommend that summarizes these rules?


texts:
Is there a English translation of Rav Saadia Gaon's siddur?

I've only been able to find PDF and print versions in Hebrew.


texts: Mogein Ovos and Veshomru - kahal then chazan

texts: Are there any mekoros/reasons as to why many siddurim say that Veshomru (on Friday night after Hashkiveinu) and Mogein Ovos (in brocho mei'ein sheva) should be said by the congregation first and then the chazan?


texts: How do we fulfill the positive commandment to be crazy?

texts:
How do we fulfill the positive commandment in Devarim 28:34 which commands us to be crazy:

וְהָיִיתָ, מְשֻׁגָּע

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


texts:
I was adopted around the time I was three months old by my parents who are both Jewish. I do not know what religion my biological mother was, in fact I have very little detail about her at all. I was raised in a Reform Jewish household, celebrated Jewish holidays, I became a Bar Mitzvah, and always considered myself Jewish.

However, reading many questions on here, for example this one, it's clear that to be Jewish one's mother has to be Jewish. An orthodox friend of mine also said I was not really Jewish, despite the way I was raised.

What is the official view on adoption in the Jewish religion? When I read that my mother must be Jewish for me to be Jewish, does that mean my adoptive mother (the person I have always known as my mother) or my biological mother (a woman I have never met, never knew, and who has no connection to me other than that we share similar DNA and that she carried me for nine months and bore me)?


texts: What is a source for this idea in Sefer HaYashar?

texts:
The following passage settled with me in an interesting way. Although the statements recorded are themselves quite eye opening, I am unfamiliar with such an idea at large.

In that sense was the author, רבינו זרחיה מיון, teaching a new novel concept and idea or is this well represented in other Jewish literature?

End of chapter 6:

  אבל אם ימצא האדם חן בעיני הבורא, כשירצה להימשך אחרי היצר ולעזור אותו,
  יזדמנו לו מונעים, או מעכבים, או דברים מטרידים, ולא יניחנו הבורא לעזור
  ליצר, והבורא יעשה כזה לאדם בעבור חסדי אבותיו, או בעבור אשר יכיר לבו כי
  הוא נאמן, או בעבור כי יכיר כי באחרונה יהיה חסיד גמור ויהיה מן הזוכים
  לראות פני הבורא ומן הקרובים אליו, וכשיכיר הבורא מה שעתיד להיות, ירצה
  שיהיה נקי בעת שישוב מדרכו הרעה ויהיה קדוש.

  But if a man finds favor in the eyes of the Creator, and he
  nevertheless wishes to be drawn after the evil inclination and help
  it, then restraints, obstacles, and troublesome things will occur, and
  the Creator will not let him help the evil inclination. The Creator
  will act thus to a man because of the pious deeds of his fathers, or
  because he sees in his heart that he is faithful, or because he
  discerns that in the end, this man will become a completely pious
  person, and will be among those who merit seeing the face of the
  Creator, and will be among those who are near to Him. Since the
  Creator recognizes what the future of this man will be, he desires
  that he should be pure and holy at the time that he repents of this
  evil conduct.


texts: How to repent for sins on "festive" days?

texts: On certain days of the year, viduy may not be recited (month of nissan, hol hamoed, rosh hodesh, etc.). If one did make a sin on one of these days, how can he/she repent for the sin on that same day?


texts: Does the term "ארץ ישראל" ever appear in Tanach?

texts: Do these words ever appear together as one phrase in Tanach?


texts:
Was the miracle the fact that they found the oil? Was it that the oil lasted all 8 days? Was it that they won the war over the mighty greeks?

From the fact that we light menorah, it seems that the miracle is that the oil lasted all 8 days. The gemara in meseches shabbos asks "mai chanuka?" (What is the reason that we celebrate chanuka). The answer seems to talk only about the miracle of finding the oil and about it lasting all the nights.

Al hanisim on the other hand describes the war and that fact that we won over the Hellenists and we were saved etc?

Which one is it? Why does al hanisim not really put emphasis on the miracle of the oil?


texts: Replacing a lost cover for a tefillin shel yad

texts: My tefillin shel yad had a cover that could slip on and off but the cover is lost and needs replacement. Is there a way I can determine the size so I can ask for a replacement?  Are there standard sizes?


texts: Legal status of Abraham sending Eliezer to marry Rivka

texts:
I'm confused about the legal status of Abraham sending his slave to get Rivka from Bethuel.
IIRC, Isaac was completely unaware of the mission, he didn't send Eliezer, Abraham was one to send Eliezer and all presents were Abraham's.
What legal status did this mission have - Erusin, Kiddushin, simply bring Rivka to Isaac?


texts: Is there a prophecy in the Torah that predicts that a prophet will come from the town of Nazareth

texts:
There is a passage in the Christian books that says that the Tanakh predicts that a prophet will come from the town of Nazareth.  Does it actually say that anywhere?  I want to know what, if anything, their text is based on:

"There he made his home in a town called Nazareth, so that what had been spoken through the prophets might be fulfilled, “He will be called a Nazarene." (Matthew 2:23)


texts: Can one speak loshon ho'rah with his wife if it is for the purpose of making small talk and showing interest in his wife in order to improve (or maintain ) shalom bayis?


texts: Fasting to increase chances of getting prayer answered

texts:
It used to be that rabbis made the community fast to increase their chances of getting their prayers answered.  This was done particularly if rain was late in coming.  (The first thing God promises if we follow the commandments is rain: אִם־בְּחֻקֹּתַ֖י תֵּלֵ֑כוּ וְאֶת־מִצְוֺתַ֣י תִּשְׁמְר֔וּ וַעֲשִׂיתֶ֖ם אֹתָֽם -- וְנָתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָתְנָ֤ה הָאָ֙רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ [Lev. 26:3-4 and also Deut. 11:13-14]. )  Esther fasted for three days.

Not all rabbis in the Talmud agreed it was a good idea:

  Samuel said: He who fasts is called a sinner...
  Rabbi Eleazar says: He is called holy...
  Resh Lakish says: He is called pious...
  Rabbi Shesheth said: The young yeshiva student who fasts [is not meritorious]...
  There is no public fast in [the Jewish community of] Babylonia except for Tish'a b'Av. [Taanit 11a-b]

Is this done anywhere anymore?  When did it stop?  Can you give sources on the evolution of the idea of "fasting for divine favors" in Judaism?


texts: Why can I eat milk where someone else eats non-kosher meat?

texts: I understand (though I've no good source at the moment) that two people (who know one another well enough that they may come to share food) may not eat meat and milk within arm's-reach at the same table without something or someone between them to remind them not to share. However, if one of them is eating non-kosher meat (or milk), the other can eat milk (or meat), since there's no worry that the latter will eat the former's food, as he's repelled by non-kosher food. Why aren't we concerned the former will eat the latter's food? It should be disallowed for kosher-observer to eat with the other lest he share food with him and cause him to eat milk and meat: surely there's no repulsion there. (I mean of course a case where that would be prohibited.)


texts: I understand shemos must be buried. Are there any restrictions on the manner or location of burial? (For example — just some ideas off the top of my head — need it be in a container which is then buried? any particular kind of container? Need it be buried somewhere specific, e.g. in a cemetery? Need it be placed rather then dumped into the hole in the ground? And any other details.)


texts: Why did the nesiim give such tiny wagons?

texts:
The Torah describes how the nesiim gave wagons for the purpose of transporting the Mishkan.  The Gemara gives the dimensions of those wagons: 5 amos long, 2.5 amos wide, with the 10-amah kerashim placed along the width of the wagon.  The Ritva says the Gemara knows this based on a tradition (which is really the only possibility, unless you can somehow derive this from the sparse pesukim in Naso).

Rashi explains that, the middle of each keresh was supported by the wagons, with 3.75 amos hanging off on each side.  This was so precarious that it required a Levi to jog behind the wagons and, when one of the stacks of kerashim looked like it was about to fall, run up and steady it.

Tosfos and the Rashba give a different picture, with the kerashim stretched out between two wagons.  This requires tall and potentially unstable stacks of kerashim.   And neither explanation leaves much room for the amudim, adanim, berichim - the Gemara doesn't describe where they went, but either they went on top, got squeezed in somewhere, or were carried.  The yerios had to go on wagons too, and while again the Gemara doesn't say how that was accomplished, it must have involved folding them over many times.

What were the nesiim thinking?  Why did they give such small wagons that barely fit what needed to go on them?


texts: What is the logical explanation for קם ליה בדרבה מיניה?

texts:
HodofHod:

  In essence, the idea is this:
  If a person does one act, and with that one act incurs two different kinds of penalties, we only apply the stricter one. So if a person (for example) borrows a cow and then slaughters it on Shabbos, he incurs two penalties: monetary restitution to the owner of the cow, and the death penalty for violating Shabbos. In this case, Beis Din only applies the stricter punishment, death, and the lesser one, the money, is waived.
  Again, there are other details and complexities, but this is the general idea.

Can anybody give me a logical explanation for this concept? I don't think the transgressor could care less about the fine when he's dealing with the death penalty.


texts: Is it possible for God to have rejected us, even in theory?

texts: The very last pasuk in Eicha says "כִּי אִם-מָאֹס מְאַסְתָּנוּ, קָצַפְתָּ עָלֵינוּ עַד-מְאֹד.". The translation from the Atrscroll reads something like "For even if you had rejected us, you have been exceedingly wrathful against us". (The translation might be slightly different, as this is from memory). I was reading through this a few days ago, and it struck me - I thought that G-d could never 'reject' the Jewish nation. So how could it be that even in theory G-d could have possibly rejected us? If the author wanted to convey the idea that G-d seems to have left us to our own devices, surely he could have used a different language?


texts: Absorption of Taste in Pot-Scientific explanation

texts:
Is there a scientific explanation for the concept of "blias issur" absorption of taste in pots. Like for example if since heat expands materials maybe the taste creeps in.

(I'm not asking about whether today pots and pans absorb, rather I am asking if the concept has a scientific explanation)


texts: Are there any responsa from the Savoraim?

texts: in this shiur the speaker mentions that in the Geonic literature there is reference to shaylot u'teshuvot (responsa) literature from the Savoraim period, but that we no longer have this material. I would like to know if there are in fact any extant known responsa from the Savoraim?


texts: Is there a malach taking care of rain or not?

texts:
The Gemara in Taanis 2a mentions rain as one of the items that Hashem never gives the key of which over to a messenger.

  אמר ר' יוחנן ג' מפתחות בידו של הקב''ה שלא נמסרו ביד שליח ואלו הן מפתח של גשמים, ומפתח של חיה, ומפתח של תחיית המתים. מפתח של גשמים דכתיב {דברים כח-יב} יפתח ה' לך את אוצרו הטוב את השמים לתת מטר ארצך בעתו

The question is how it's then that we have an angel called Af Beri whom we call the angel of rain in Tefilas geshem.

  אַף בְּרִי אֻתַּת שֵׁם שַׂר מָטָר לְהַעֲבִיב וּלְהַעֲנִין לְהָרִיק וּלְהַמְטַר...

More confusing its that we find later on in Taanis 25b that the angel who is in charge of rain is called Ridiya.

  אמר רבה לדידי חזי לי האי רידיא דמי לעיגלא (תלתא) ופירסא שפוותיה וקיימא בין תהומא תתאה לתהומא עילאה לתהומא עילאה

  :רש"י: האי רידיא. מלאך הממונה על הגשמים כך שמו

How does any of this add up?


texts: Keeping a photograph of the deceased when saying Kaddish

texts:
Is it permissible to keep a photograph of the deceased when saying Kaddish?

I have Yahrtzeit for my father this week and thought it would help me to focus connect with him more than just keeping him in my thoughts.


texts: During a shiur, I heard the Dayan of the Chasam Sofer first sold his chametz, and then bought chametz to burn. Why would someone specifically sell their chametz before biur chametz?


texts:
Let's say a group of people are sitting in a room. On Shabbat, are you allowed to categorize them into groups such as:

Herding Men away from woman e.g at a Kiddush with a mechitza in Shul (normally that Shul doesn't segregate during Kiddushim)
Separating a group of children into teams e.g for Shabbat groups / games
If one has to physically carry inorder to fulfil borer, separating toddlers into age groups e.g for food consumption purposes (some are too young to eat certain foods)


texts:
Given that one may not intentionally injure herself - see Rambam (Chovel U’mazik 5:1 and Shulchan Aruch (Choshen Mishpat 420:31) who rules that it is forbidden for a person to injure herself. Moreover, many authorities have opined that the prohibition is a Torah Law (see Rashba 1:647; Tumim 27:1).

May one intentionally cause herself to experience pain by refusing painkilling medication offered during a medical procedure?

see also Bava Kama 90b


texts: Adjust the selicho “מַשְׂאַת כַּפַּי" when the kehillo is not fasting on Yom Kippur Koton?

texts:
Related: Who observes Yom Kippur Katan, and how?

In the mincha service of Yom Kippur Koton, the selicho “מַשְׂאַת כַּפַּי” is said:

  1 חזן מַשְׂאַת כַּפַּי מִנְחַת עֶרֶב רְצֵה נָא בְכֹשֶׁר, תִּכּוֹן
  תְּפִלָּתִי קְטוֹרֶת לְפָנֶיךָ בְּתֹם וּבְיֹשֶׁר, בְּקָרְאִי עֲנֵנִי
  צוּרִי הַיּוֹם יִפְנֶה:

  קהל - כַּאֲשֶׁר יָבִיאוּ בְּנֵי יִשְׂרָאֵל אֶת הַמִּנְחָה:

  2 חזן - רֵיחַ נִיחוֹחַ אִמְרֵי פִי לְפָנֶיךָ צוּר עוֹלָמִים,
  חֶלְבִּי וְדָמִי הַנִּמְעַט בְּצוֹמִי תְּמוּר חֲלָבִים וְדָמִים,
  קַבֵּל הֶגְיוֹן לִבִּי אֲשֶׁר עָרַכְתִּי הַיּוֹם ( נ"א זֶה כַּמָה
  יָמִים) בַּנְעִימִים:

  קהל - כְּחַטָּאת כָּאָשָׁם וְכַמִּנְחָה:

In the second stanza, the words  חֶלְבִּי וְדָמִי הַנִּמְעַט בְּצוֹמִי (= my fat and my blood which are reduced through my fast) are said.

My limited experience of  Yom Kippur Koton has been with kehillos that do not fast, but nevertheless say this stanza. That seems to me to be less than honest.

Does anyone know of a minhag to change this stanza when not fasting?


texts:
I think it was in the Shulchan Aruch that I once read that the best sleeping position is laying sideways over the right side. I remember there were reasons for this but I can't recall what they were.

Does the Shulchan Aruch (or other jewish text) discusses the most proper way to sleep?


texts: Honoring a parent vs. Shalom Bayit - which has priority?

texts:
Let's say one has an emotionally abusive parent. When the parent visits someone, she is emotionally abusive to her son and daughter in law. The abuse is so harsh that it affects Shalom Bayit in the home.

After the son has made numerous attempts to explain to his mother that she cannot be abusive while visiting them and that his wife is hurt, she continues to do so. The wife tells her husband that his mom's visits affect her and the children in a negative way and are affecting the children's behavior as they are starting to speak fresh to the parents. She gives her husband an ultimatum that his mom can no longer visit them.

The above is one example of other scenarios where a mother's actions can affect Shalom Bayit. The abuse could occur via phone conversations, or when the son and his wife visit her.

If the obligation to show respect to a parent conflicts with Shalom Bayit, which would have priority? Should the son override her wife's ultimatum and risk impinging on Shalom Bayit, or vice versa?

I am asking for halachic sources that discuss this priority, not advice on how to handle such situations. Undoubtedly, a number of us have had such conflicts on some level.


texts: Why does the chazzan or gabbai recite the "El malei rachamim" prayer?

texts:
Wikipedia states

  "El malei rachamim" is a funeral prayer used by the Ashkenazi Jewish
  community. The chazzan recites it, for the ascension of the souls of
  the dead, during the funeral, going up to the grave of the departed,
  remembrance days, and other occasions on which the memory of the dead
  is recalled.

I observe that the chazzan or gabbai recites it (often holding a sefer torah) when a person has an aliyah on the Shabbos before he has Yahrzeit for his departed relative.

1) Why does this prayer have to recited by the chazzan or gabbai? Could this prayer be recited privately by the relative himself?

When there are a few people with Yahrzeit in the following week, I confess to having felt irritation.

2) Is there a possible problem of “troubling the congregation” (tircha detzibura) involved?


texts: Where does Breslov teach about Rosh Hashanah?

texts: I'm looking to learn what R. Nachman of Breslov taught about Rosh Hashanah? Is there anything in Likutei Moharan? If so can you direct me to the Siman? I'm not exclusively looking for anything about Uman. Just his teachings on the Yom Tov in general.


texts: Count a Torah scroll as the tenth in a minyan?

texts:
There is a widespread perception in  non-traditional congregations that the Torah scroll can count as a tenth to make a minyan.

However, the Code of Jewish Law does not mention that.  It only says that some authorities allow a six-year-old boy to count as the tenth in a minyan, provided he holds a Chumash or Sefer Torah and understands what he is doing [Shulchan Aruch, Orach Chayyim 55:4]. Some, led by the Ri (Rabbi Isaac ben Samuel the Elder of Dampierre) reject this view. The current practice is that some permit it only in extraordinary circumstances [The Rosh and Mordechai and Hagahot Maimoni Chapter 9 of the Laws of Prayer].

So, is there any basis in our tradition for this practice in non-traditional synagogues?


texts:
Can one fairly be judged as a "bad person" or a naval bir'shus haTorah (see bottom) if he actively seeks out opportunities for shilu'ach hakan gratuitously (i.e. does not make use of the young birds)?

The G'mara seems to imply that the mitzva specifically applies to usable birds happened upon by chance. I suppose this does not preclude the possibility for a kiyum (fulfillment) of the mitzva in the absence of one or more of these conditions, but it is still not clear to me whether such activity is recommended.


texts: Should we ask a non-Jew to wear a kippa for a burial? He likely doesn't have an obligation to do so. We often ask them in a synagogue (and this answer discusses the reasons) but what about a cemetery?


texts: Are you required to make another bracha on your tefillin if you take them off to check the parshios?


texts: Where is the source for the Ezrat Nashim and Ezrat Israel in the Temple?

texts:
Sorry for my ignorance, all sources I know speak of the de-facto existence of the two Azarot in the Temple and their measures.
I would like to understand whether those parts are an intrinsic part of the original and divine plan of the temple (as some interpreters try to solve their measures) or a part of second-temple era architectural design.
Where are those this learned from? Were those present in the Mishkan or the first Temple?


texts: How G-d can be cursing His sons (and spouse)?

texts:
To continue "what-is-the-meaning-of-curses,

Traditionally we compare our relations with Hashem to three types/levels: servants, sons (אם כבנים ואם כעבדים), and spouse (שה"ש).

While I can imagine cursing and threatening a slave/servant I just can't think of cursing my beloved kids or spouse.

How the curses of the Torah can be applied to the Bechinah of sons and spouse?


texts: Why does the agreement of gender seem to change from Gmar Chatima Tova (feminine) to g'mar tov (masculine), all the more puzzling since the second is an abbreviation for the first.


texts: Source that Gr"a finished the "whole" Torah?

texts:
I heard from a friend that he read that the Vilna Gaon did a Sium on the Torah. Not just the חמישה חומשי תורה, but that he basically claimed that he finished all there is to learn in Jewish studies. Torah, Gemara, Kabala, etc.

Does anyone have a source to this? Is this a known thing?


texts: Why do we not say Avinu Malkienu on Shabbos and why is the Teffilah of Neilah the exception to this very rule?


texts: Are Jewish women permitted to use birth control that stops menstruation?

texts:
Is there any reason that a Jewish woman who has permission from her Rabbi to use birth control could not choose a pill that stops her from menstruating? Although certain birth control pills are specifically designed for this type of usage, almost any birth control pill can in fact be used this way. Using any birth control pill in this manner for any length of time is widely considered safe.

Would the simple desire (hers or her husband's) to avoid niddah periods be a sufficient reason for her to do so, or would she need a stronger reason?


texts: How can I make my Judaism more enjoyable?

texts:
I really enjoy being Jewish, most of the time, but let's be honest, sometimes it can be difficult to enjoy Judaism. Sometimes it's the little things, like having to wait those extra minutes to eat dairy, and sometimes it's the big things, like not wanting to abide by a million rules every single day. Furthermore, as a parent, I know it's important to model exciting and enthusiastic Judaism for my kids, not just bland rule adherence. Not to mention my fear of Devarim 28:47 -  תַּחַת, אֲשֶׁר לֹא-עָבַדְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, בְּשִׂמְחָה, וּבְטוּב לֵבָב--מֵרֹב, כֹּל.

Rolling all these things up I realize how important it is to enthusiastically enjoy Judaism. But I'm also finding it harder and harder to do. What are some tried-and-true suggestions for how to combat this based on your own expertise or sourced statements from our tradition?


texts: Is one allowed to wear a head lamp on Shabbat?

texts:
On Lail Shabbat (Fri. night) Someone attends a shul that is some distance away from his home. The way home has no street lighting or other form of lighting (e.g. no full moon and few houses).

There is no eruv on his way home, and he has put on the headlamp before Shabbat began. Can he wear this handlamp to light his way home?

Consideration factors

Is the headlamp considered muktzah?
Is wearing the headlamp similar to wearing jewelry, which is permitted on Shabbat? I.e. is he violating the rule of carrying?
Other problems / violations not mentioned

Please do not factor the notion that he should stay home and not go to shul, altogether. Assume that he was a guest who went to shul and didn't know how dark it was on the road and there happened to be a lit headlamp available for him to use.


texts: Jewish mourning practices - candle cup of water salt for seven days after burial

texts:
I am looking for more information regarding the following custom or minhag excerpt:

"It was customary to keep a candle burning in the death chamber during the week after burial; one report has it that each night of the week a small wax candle and a cup of water and salt were set on the spot where the head of the deceased lay when he died. "When I read my account of this custom to R. Israel Isserlein," wrote Joseph b. Moses, his disciple, "he shrugged his shoulders, but he didn't tell me to cross it out."

Page 180 of Jewish Magic and Superstition: A Study in Folk Religion By Joshua Trachtenberg

I remember reading something similar in a book on google books called Jewish magical practices (or similar title (kabbalah?). This is what I remember:

It was customary for Jews in Italy in the fourteenth century to place a cup filled with water and salt, and a candle for a week following the burial in the room of the deceased. Rabbi (do not remember name) was asked or wrote regarding if this practice was proper to keep or whether they should be advised to stop it. Rabbi (do not remember name) responded that he did not know where this practice originated but to keep it.

Does anyone know what this book was called and where I may find it?

Does anyone know what is the source of this minhag?

My mother's family practices it to this day. They explain that the candle is placed there to guide the soul of the departed as he makes his way through to heaven for each of the seven days after he or she died. The water is placed there for the soul to drink it, and the salt, I am not sure about, but I think it is for cleansing.


texts: What do I need to know in order to properly have an aliya?

texts: What things should I know in advance in case I get called up for an aliya during a Torah-reading service?


texts: Why are the sons of Dishohn listed twice?

texts: Breishit 36:26 and 36:28 list the sons of Dishohn twice. Why is there a break of 1 verse in the middle, instead of including all the children together in one verse?


texts:
Is Ona'as Devarim considered a subset of damage?
On the one hand: you can't be forced to pay for it. As discussed in this answer:

R' Meir of Rottenburg holds that O'naas Devarim (the sin of hurting someone's feelings with words...) is actually punishable by lashes. He explains this is because money doesn't help. So, another punishment that is fitting is used instead.
The Mordechai also holds that the punishment is lashes. Those that argue with them about lashes, admit that money is no substitute either. (The Bes Yosef questions their opinion about lashes in Choshen Mishpat 1).

And, as I commented on that answer,

I'll add to that ... the Gemara in BM 58b, discussing why Ona'as Devarim is worse than normal Ona'ah, that R' Shmuel bar Nachmani's understanding is that Ona'as Devarim can't be repaid, while Ona'ah can.

If something is considered damage, you can be forced to pay for it. If it's not considered damage, you cannot be forced to pay for it. This point is brought out more clearly in the Hezik Re'iyah sugya (BB 2a-3a) and the Hezik She'eino Nikar sugya (Gittin 53a). From the fact that Ona'as Devarim cannot be punished monetarily, it must be that it's not considered damage.

On the other hand: Ona'as Devarim is a subset of Ona'as Mamon. It's derived from the fact that Ona'ah is written twice (Vayikra 25:14,17, as derived in BM 58b). Ona'ah, in turn, could have been derived from Gezeilah, were it not for specific details of Ona'ah that don't exist by theft (BM 61a). Otherwise, though, Ona'ah might as well have been the same as Gezeilah. Thievery, in turn, is a type of damage (BK 4b). As we just said Ona'as Mamon is a subset of Gezeilah, it, too, is a type of damage. And as Ona'as Devarim is a subset of Ona'as Mamon, it, too, must be a type of damage.
Again, if something is considered damage, you can be forced to pay for it. And yet, Ona'as Devarim cannot be forced to be paid for. Does this not leave us with a paradox? What is wrong with these lines of reasoning, as both cannot possibly be correct?


texts:
I realize that the Rambam indicates that there is no particular significance to which animals were designated by the torah for korbanot. I further realize that many of the mystical commentaries, Ramban chief among them, take umbrage with Rambam's approach.

My question is are there any commentaries who speak specifically about why there were no korbanot brought from fish or other (kosher) sea creatures


texts: I remember reading an answer here saying that it was forbidden (even for men) to drive a car. That one Rabbi used to forbid it. I tried to search it but I did not find it. Maybe someone can help.


texts: What powers and responsibilities do wives of Jewish kings have in relation to the public?

texts:
It is known that a Jewish king has to be male, as quoted by an answer to this question.

What halachik powers did the queen (i.e. wife of the king) have within the kingdom?

Also, what historical documentation is there on this topic?


texts: Is there an "official" or reliable shidduch guide or "manual"?

texts:
My boys are approaching the "shidduch" stage. I am very new to this area and other than the bits that I have red from various M.Y. questions and some items that I read in local Jewish papers, I profess huge ignorance regarding proper protocols and terminology.

Some things that I DO know within the Orthodox community in NY area (and I assume that other U.S. communities have little, if any, differences):

Use of a shidduch "resume"
"New" terminology (for me, at least) such as FTP and "in the parsha"
A boy should not compliment the girl on anything during the shidduch (something I saw on a M.Y. question. I don't agree with it, but, I guess that's protocol.)

Has someone compiled a guide or manual regarding proper behavior / protocol for boys and girls? It doesn't matter if it's a paper guide (preferred) or online source. However. I'd like it to come from reliable source(s), based on halacha from a respected rav - not merely hearsay or something coming from a shadchan, I haven't heard of.

I'd prefer a compilation rather than having to hunt through a number of sources all over the web.


texts:
A recent article (here) was written by Rabbi Hoffman. He writes that the Mishnah lays out a detailed process for tanning klaf, which was held as the only kasher form of parchment by nearly all sages for StaM until Rabbeinu Tam, who ruled that the intention of the halakha was to create a surface suited for writing.

The article calls into question the acceptability of untanned (white) hides that are commonly used and encourages us to adapt the Gevil/Gewil.

Must we stop using untanned klaf, or is untanned klaf kosher/acceptable?


texts: Relighting Chanukah lights that extinguish

texts:
In light of this answer (no pun intended) which directs you to never pass your hand over a light without lighting it, what happens when the lights extinguish before you've lit fully.

There are several cases to consider (let's assume it's the eighth night):

Light candle 8, then 7, then candle 7 goes out before you light 6.
Light candle 8, then 7, then candle 8 goes out before you light 6.
Light candle 8, then it goes out before you light 7.
Light candles 8 through 6, then 7 goes out before you light 5.

(The primary reason for the last two cases is to see if there's a distinction between the first light and the remaining ones.  Are there other variables that matter?)


texts:
Atzeret (עצרת) comes from the root עצר which means (nifal, as a verb) to stop, be delayed or to be arrested.

But I also heard that R.S.Hirsch explains it means 'to collect, to store or to gather' as in the root עוצר

But I can't find the source for this, so I would like to ask if anyone knows the right source or any other commentary which explains it as such.


texts: I recently attended a college graduation, and one of the parents decided to recite shehecheyanu to celebrate the occasion. I have never heard of someone doing this -- is there any basis for saying it?


texts: Can you answer amen to a non-Jewish blessing or prayer of a gentile?

texts:
Is a person allowed to answer amen to a prayer or blessing of a gentile? I would assume you can unless the prayer specifically of an idolatrous nature. For example in Christianity saying grace before eating or the Lord's Prayer neither of which refer in any explicit way to Jesus. I would furthermore assume it is permitted to answer amen to the phrase allahu akbar (God is the greatest) as Rabbi Froman himself uttered this phrase in an effort to make peace.

Note: I am asking about a non-Jewish prayer only


texts: What is the Halacha if one shechted a sacrifice on Shabbos and found it to be a Treifa?

texts:
I've seen three types of "Shogeg":

You don't realize it was Shabbos - for this you bring a Chatas.
You don't realize what you're doing is assur - for this you bring a Chatas.
You don't realize what you're doing altogether (you think you're picking up a detached blade of grass but it turned out it was attached, in other words, you didn't realize you were Kotzer) - nothing, it's Misasek.

What about if one Shechts a Korban (Tamid/Mussaf) and it turned out to be a Treifa (so one needs to bring another one)?

You know it's Shabbos, you know it's assur to Shecht, and you know what you're doing, yet to call it Meizid is kind of hard. What's the halacha?