texts: Understanding Rashi's resolution of an ambiguity in Parashat Vayigash

texts:
The following is based on a question I wrote in the margin of my chumash about ten years ago.

In Yehuda's speech to the Egyptian viceroy (Yosef in disguise) at the beginning of Parashat Vayigash, he says (Genesis 44:22) regarding their youngest brother Binyamin:

  וַנֹּאמֶר אֶל אֲדֹנִי לֹא יוּכַל הַנַּעַר לַעֲזֹב אֶת אָבִיו וְעָזַב אֶת אָבִיו וָמֵת

  And we said to my lord, 'The boy cannot leave his father, for if he leaves his father, he will die.

Question 1) Is it true that the brothers had said that? In the Torah's account of Yosef's two previous conversations with his brothers (Gen. 42:9-20), in Parashat Miketz, there's no mention of the brothers making any objection. Likewise, in their account to Ya'akov of their first trip to Egypt (Gen. 42:30-34), they don't mention having raised any objection.

In Rashi's commentary on this verse (based on Targum Yonatan), he inteprets the last "he" as referring to Binyamin:

  אם יעזוב את אביו דואגים אנו שמא ימות בדרך, שהרי אמו מתה בדרך

  If he leaves his father, we are worried lest he die on the way, for his mother died on the way.

Question 2) Why interpret this "he" as referring to Binyamin and not to Ya'akov - that if Binyamin leaves his father, his father will die?

See Gen. 43:38, when Ya'akov forbade bringing Binyamin down as follows:

  וַיֹּאמֶר לֹא יֵרֵד בְּנִי עִמָּכֶם כִּי אָחִיו מֵת וְהוּא לְבַדּוֹ נִשְׁאָר וּקְרָאָהוּ אָסוֹן בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ וְהוֹרַדְתֶּם אֶת שֵׂיבָתִי בְּיָגוֹן שְׁאוֹלָה

  But he (Jacob) said, "My son shall not go down with you, because his brother is dead, and he alone is left, and if misfortune befalls him on the way you are going, you will bring down my gray head in sorrow to the grave."

It sounds like he's afraid that something will happen to Binyamin, but certain that the result of such would be a heartbroken death for himself. The certain language of "he will die" seems to me to fit more with the latter.
There is similar language later that Rashi interprets differently. In Gen. 44:31, Yehuda reiterates:

  וְהָיָה כִּרְאוֹתוֹ כִּי אֵין הַנַּעַר וָמֵת וְהוֹרִידוּ עֲבָדֶיךָ אֶת שֵׂיבַת עַבְדְּךָ אָבִינוּ בְּיָגוֹן שְׁאֹלָה

  it will come to pass, when he sees that the boy is gone, he will die, and your servants will have brought down the hoary head of your servant, our father, in grief to the grave.

There is a similarly ambiguous "he will die" here, but here, Rashi says that it refers to Ya'akov:

  אביו מצרתו

  His father will die because of his calamity [of the loss of his son].

Why does Rashi intepret this ambiguity the way I would have expected, but not the previous one?


texts:
Bereishis 22:6 indicates that Avraham placed the wood for the sacrifice on Yitzchak, took something to start the fire, and the מַּאֲכֶלֶת which Rashi translates as knife.

However, in the next pasuk Yitzchak makes note of the wood and kindling when he inquires הִנֵּה הָאֵשׁ וְהָעֵצִים, וְאַיֵּה הַשֶּׂה, לְעֹלָה - "Here are the fire and the wood, but where is the lamb for the burnt offering?", but makes no mention of the knife! Why not?


texts: How pro-active must we be tracing (non) Jewishness?

texts:
In a "hypothetical" case in which an entire family is declared retroactively not Jewish from 3 generations ago, how active must the community be in tracing all the people who would have, could have and might be affected by this decision? Children, schools, relatives, community members would have been affected. It seems that most anyone affected in the past would be an anoos (but would anyone lose a schar mitzvah which was gained when relying on someone not Jewish, like for a minyan, or the blowing of the shofar?) But must a declaration be made so future communities would know a changed status, future suitors would know that the girls are not Jewish? Does a local ruling have to be disseminated to extended family which branched off 3 generations ago? Whose responsibility would that be?
Conversely, if we find that someone IS Jewish, would we have to trace all family members who are now Jewish and tell them (turning them into intentional sinners if they don't care) or let them continue to be anoosim? Whose job is that?


texts: When to Stand Friday Night by Hashkiveinu?

texts: It seems on Friday night that various people rise at various times towards the end of השכיבנו (and before beginning ושמרו). When is the actual proper moment to rise? (Sources, please.)


texts:
House renting services like Airbnb are very popular these days and I've used their services while traveling abroad. Usually, the advertisement requires pictures of the place,  but many times those are photoshopped or taken from a special angle.

Imagine one rents a flat in NY from a Jewish dealer through a phone call without seeing it only agreed on its footage and price.

What conditions in the rented apartment are the sure dealbreakers according to our Halacha?

(IIRC, the Gemmorah in B"B requires the ceiling to be higher than 10 Tfachim - 80-100cm).


texts: There are many Jews in America who publicly engage in comedy, whether as a career path or as a way of expressing themselves (blogs, art, etc.). Is there historical precedent to this? Are there any religious and/or historical texts that point us towards finding humor in life as a coping mechanism?


texts: In what order should someone face when shaking the lulav?

texts:
When shaking the lulav and etrog in 6 directions, is there a proper order?

My ArtScroll (USA) siddur says to shake FRBLUD - forwards, right, backwards, left, up, down. In my shul, many people do LFRBUD.

Is there a standard/proper order?

If it matters, facing left in my shul is east, as Yerushalayim is to the south.


texts: Are there cases of a one-time (extreme) punishment that rabbis meted for the sake of a community's commitment to Torah?

texts: I have heard about cases (during the period of the late Rishonim) where a Posek or a Beis Din meted out a harsh punishment to an individual for their breach of halacha in order to protect their community from coming close to doing the same aveirah. The case I heard about involved illicit relations, but in any case has anyone heard of such a concept and can you please provide sources/proof?


texts: Please help explain 1st Tosfot on Megillah 22a

texts:
In viewing Gemarah Megillah 22א, there is a rule that each person receiving a Torah aliyah must have at least 3 verses remaining in the parsha (paragraph) as well as starting with a minimum of 3 verses from the top of the parsha.

Tosfot (1st one on page) asks that given this rule, how can we start the laining that we do for fast days which doesn't have at least 3 before it and 4th aliyah Hol Hamo'ed Pesach which is only 2 psukim from the start of the parsha.

I checked a chumash in both places. I don't see any such problem in either place. What is Tosfot talking about? Did he have a different version of the  Torah?


texts: Is it tzedaka for someone to give a gift dependent only on his recognition?

texts: What does Rambam say about a person whose charitable donation depends on his getting recognition for it. Example: a person will donate the cost of building only if his name is on the building?


texts: Can I make a mikvah using artificial rain?

texts:
If I have a mikva which needs filling, and there is no rain, can I use the following mechanism -

I have a Mikva in a closed room. On top of this Mikva, there is a cooling system (let's say that this cooling system isn't a kli [it's recessed into the roof]). Close to this Mikva there is a pot of water on a stove. The water boils, evaporates, condenses on the cooler and then falls into the Mikva.

There is an argument whether frozen Mayim Sheuvin (drawn water) that melts are considered enough of a "panim chadashos" (lit. new face. Means here that the original thing changed form enough to be considered a totally new thing) as to loose their original status of "Mayim Sheuvin", as perhaps one can say that "ice" is water just in a frozen state (and thus frozen mayim sheuvin are pasul). However, there seems to be no panim chadashos greater than re-condensed boiled water?

If this system doesn't work (if it's not "panim chadashos" enough), what about having the cooler condense natural water vapor? At first glance, there should be no chashash since there is no mayim sheuvin involved anywhere?

Do Poskim discuss this question? Please bring sources.

EDIT

What about evaporated Mei Peiros (fruit juice)? Do we say that just like (if) evaporated mayim sheuvim changes to "mei geshamim", evaporated Mei Peiros change to "mei geshamim" or do we say that it stays "mei peiros" (lo maalin velo mordin)?


texts: Quote from the Chazzon Ish about "Mizrachim"

texts:
I was having a discussion with someone tonight who quoted in the name of the Chazzon Ish that the "problem" with the "mizrachi" community (A very large group of Orthodox Jews in Israel that are also proud Zionist have this "title" put to them) is that they don't strive for "perfection" (in their limud haTorah, Avodas HaShem, davening, middos, etc.) Did the Chazzon Ish ever say such a thing? If so, is it recorded anywhere? What did he mean by this?

It was quite surprising that these words would come from such a great chacham and seem to be at best lashon hara if not motzei shem rah on a large group of klal yisrael where you can of course find many (or perhaps if not all of them) that strive for perfection in being a Jew like many (if not all) Orthodox Jews try to do or wish for, etc.


texts: If a phone charger (or any electric adapter that is not connected to a device, for that matter) is plugged into an outlet, does unplugging it constitute any forbidden form of work, or is simply a 'muktzeh' issue? If it is a muktzeh issue, can it be unplugged and moved if the space is currently needed?


texts: How should one answer a fool asking about Torah matters?

texts:
My question comes from Shabbat 30b (Koren Talmud Bavli). Two contradictory proverbs are mentioned:

Proverbs 26:4

  Answer not a fool according to his folly, lest you also be like him.

Proverbs 26:5

  Answer a fool according to his folly, lest he be wise in his own eyes.

The Gemara concludes:

  ..this, when one should answer a fool, is referring to the case where the fool is making claims concerning Torah, whereas that, where one should not answer him is referring to the case where the fool is making claims about mundane matters."

My question is, why they took this decision. Why should I make a fool feel wise when it comes to important questions regarding Torah? Are there some other sources supporting this attitude? I'm a teacher and I mostly proceed according to the former proverb when it comes to important things.


texts: Can you open a milk container on shabbos? also what about those Orange Juie containers that have the straw can you stick them in on shabbos?


texts: Did Hashem originally intend to have a connection with everyone?

texts: Does it say anywhere that when Hashem created the world it was with the intention to have a connection with everyone, but because people sinned Hashem saw he could only have this intimate connection with Avraham's descendants?


texts: Do all Yemenites study the trope for each weekly parsha?

texts:
I have heard that in Yemenite synagogues, when a person is called for aliyah L'Torah, they read their own section. I.e., there is no "Torah reader" as there are in many other synagogues / services.

This makes me speculate that each person needs to know how to read each parsha. Do people know in advance which aliyah they will receive on Shabbat / Yom Tov so that they can study their part in advance? Or, are people called randomly, and they have to be ready for any aliyah?


texts:
I'm reading an introductory book on kabalistic topics, "Amud Haavoda" from Rabbi Boruch Kosover. At the end of the first part, question--answer, when the author says an original and deep chiddush, he writes

ואל יראנו נפלאות מתורתו בנל"כ ולאע"י

or

ודי למבין בנל"כ ולאע"י

or simply

בנל"כ ולאע"י

Can someone decode the rashei tevot?


texts: Continuing to drink a Beverage after Birchas HaMazon?

texts:
Perhaps this is a simple matter that I should be embarrassed not to know (which I am even if it isn't because I need to learn hilchos b'rachos better and always forget to look this question up) but....:

If I am drinking beverage with my meal and have decided I am finished eating but would like to continue drinking what is the proper procedure? Should I wait to bentch (say birchas hamazon) until I have finished drinking, bentch and continue drinking with a berachah achronah as necessary, bentch make another berachah (l'vatalla?) and then a berachah achronah, or otherwise?

(Of course I am not asking l'maaseh, but the answer will hopefully point me in the right direction, and remind me to study the topic from the sources and ask any relevant sheilos.)


texts: Is it possible to overcome Yetzer Hara without the Torah?

texts: What do our great teachers say about overcoming evil inclinations without Torah? Is it even possible? Look forward to your answers!


texts: halachic status of a mezuzah with printed scroll

texts: What is the halachic status of a mezuzah that has a printed scroll with what appears to be paper, rather than handwritten on parchment? Is it simply a "cheaper" scroll or is it the mezuzah not kosher without a proper scroll?


texts:
I ask because on the one hand he and some of Pharoh's other servants are described in the Hebrew as סריס, but the translations I've seen are usually in the vein of Lord Servant.  For instance, my IDF Tanach lists in it's footnotes סריס as just a synonym for שר.  Hirsh does mention in his commentary that this is one meaning of the word, but doesn't use this meaning in his translation.

Translating סריס as Eunuch would seem to explain allot of things.  From what I've read it was common in many societies for royal Eunuchs to marry and adopt children.  This would maybe explain why Potiphor's wife was so after Joseph. Also, I've heard that Osnat was Jewish.  If Potiphor was a Eunuch and she was adopted this would make sense.

Anyways, why doesn't this translation seem to be used, especially as this is the word's literal meaning and it makes good sense in the context of the story.

Edit

I wanted to add one more thing which I think pushes in the direction of Potiphor being a eunuch.  As far as I've noticed, all the servants of Pharoh mentioned in the parasha who would have served Pharoh in person such that they might have regular personal contact with him such as Potiphor, the cupbearer and the baker, are all described as both שר and סריס.  However the lord of the jail, who would not have direct contact with Pharoh on a regular basis is described only as שר.  This would seem to be in line with what we know about ancient practices.


texts: Why does Lubavitch eat in the Sukkah when it rains?

texts:
I have always heard that while we do not eat in the Sukkah while it rains, those of Chabad do. Why is this so?

Found it on wikipedia too:

  Though the halakha doesn't obligate one to eat or sleep in the sukkah if it is raining, Lubavitcher Hasidim will still eat there.


texts: Is bowing at the end of lecha dodi considered Avodah Zarah?

texts: Someone recentley asked me if bowing at the end of lecha dodi is considered Avodah Zarah, since we are bowing to the Shabbat Malkah and not to Hashem. I responded that it is like the way we used to bow to Malchei Yisrael. But then I began thinking, why isn't bowing to Malchei Yisrael and to the Shabbat Malkah considered Avodah Zarah?


texts: How exactly would Eliyahu resolve monetary disputes? (ie "מֻנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ")

texts:
In the beginning perakim of Bava Metzia, there are several mishnayos (see: 1:8, 2:8, 3:4, 3:5) that present cases when there is uncertainty as to who the owner of an item may be, and state:

יְהֵא מֻנָּח עַד שֶׁיָּבֹא אֵלִיָּהוּ
it should remain [ie set aside] until Eliyahu comes

Question
I understand how Eliyahu could explain Torah stalemates (ie if תיקו is an acronym etc) as Eliyahu can reveal and resolve complex halachik questions.
But I assume Eliyahu wouldn't have a crystal ball etc- so how would Eliyahu be able to determine the rightful owner of an object or a monetary case between 2 people?


texts:
It's recorded in most siddurim I've used that some people have the custom to skip tachanun on Isru Chag (the day after Sukkos), and start again the day after, while others don't resume saying it until the second day of Cheshvan.
Needless to say, those shuls are favored by many during this time. ;-)

What is special about this time period, in between Sukkos and the beginning of Cheshvan, that suggests skipping tachanun?


texts: Rambam's position regarding the unification of souls in the afterlife (Guide to the Perplexed-First Part Chapter 74 seventh argument)

texts:
In his Guide to the Perplexed-First Part Chapter 74 seventh argument, Rambam says:
You must bear in mind that those abstract beings which are neither bodies nor forces dwelling in bodies, and which in fact are ideals—are altogether incapable of being represented as a plurality unless some ideals be the cause of the existence of others, and can be distinguished from each other by the specific difference that some are the efficient cause and others the effect; but that
which remains of Zaid [after his death] is neither the cause nor the effect of that which is left of Amr, and therefore the souls of all the departed form only one being as has been explained by Ibn Bekr Ibn Al-zaig, and others who ventured to speak on these profound subjects.
https://oll-resources.s3.us-east-2.amazonaws.com/oll3/store/titles/1256/Maimonides_0739_EBk_v6.0.pdf
Now, the theory of monopshichism maintains that the individual soul is therefore not immortal in itself, but perishes together with the body, resulting in a sort of "osmosis" in the hereafter among all souls, which therefore lose their individuality. I wonder therefore: but according to Rambam, then, in what sense do the souls of the righteous live eternally at HaShem in the olam ha ba?


texts:
In the Shabbat davening there is the phrase "v'yanuchu ____ yisra'el..." The middle word, according to the Artscroll text, is "bah" in ma'ariv, "bo" in shacharit and musaf and "bam" in mincha. This is explained with a reference to the Magen Avraham (O"C 268:3) that the word refers to 3 separate items: the sabbath of creation (the feminine form), the sabbath at Matan Torah (masculine) and the sabbath of the future (plural). I don't know if this system is in use in other siddurim so I am basing my question on this text.

On A Yom Kippur that coincides with Shabbat, this phrase is inserted in the amidah. The uses follow that pattern until Ne'ilah. On pages 716 and 754, the text is given as "bo."

Does this attest to something about the nature of Ne'ilah? Is it chosen for any particular reason?


texts: Is a beracha given in writing effective?

texts: To whatever extent giving someone a beracha is effective, does a beracha given in writing have the same effect?  Is the efficacy of the beracha somehow tied specifically to speech?


texts: What class of entity are Wisdom and Death?

texts: Most Jews and Christians will only recognize the angels as being the only other spirits made by G0d, but angels are not omnipresent nor omnipotent and it seems to me that the Spirit of Wisdom in Proverbs 1:20-33 and Death are. If they are not angels, then what are they?


texts:
A pretty popular set of the Tur is the Shirat Devorah edition. It has a beautiful typeface, corrected girsaos, useful features like Seif indicators, summaries of each simman, notes from achronim, etc.

I recently saw in a shul a different set by Meor. It's also a beautiful set, and seems to have similar features. They're also around the same price.

What do people recommend? Has anyone used both? What's the difference between the two? Does one set have a must have feature the other doesn't have?


texts: What conditions must be met in order for voluntarily forgone income to count as tzedakah?

texts:
Suppose one has done work of some value for a charitable organization in exchange for money.  This organization would normally qualify as a destination for tzedakah, and perhaps you have also given this organization money in the past.  Now one of the following situations arises:

You tell the organization to keep the money as your donation to them, since this will lower your marginal tax rate (in the U.S., this donation would not count as income, but may bump you up to a higher income tax bracket, which would increase your tax liability on income from other sources).
The organization asks to keep the money as your donation to them, since this will reduce their payroll tax obligation, and you consent.
You agree ex ante (lechatchila) to accept a lower hourly wage than what you charge other non-tzedakah organizations for identical work, with the difference being an effective donation.
You agree ex ante to accept a lower hourly wage than what your peers are charging this same organization, because you are more wealthy than them and can afford to give the organization a larger donation of your time and money.  However, you do not do similar work for non-tzedakah organizations, so there is no true reference for how much the work is "worth."

In which, if any, of these situations can you count the forgone income towards your ma'aser kesafim obligation?

Note the two situations above may or may not differ in that 1-2 are ex post (b'diavad) agreements, and 3-4 are ex ante (lechatchila).


texts: Answering two people saying Kaddish out of sync

texts:
Suppose you have two people saying Kaddish and they come up the part when the congregation has to say Amen, but the two people aren't in sync.

Should you:
a) Say Amen to both;
b) Say Amen to the person who reaches that part first;
c) Say Amen to the person closest to you;
d) Do something else?

As always, please cite your sources.


texts: Why the debate on where Shlishi is in parshat Terumah?

texts:
I use "Trope Trainer" for studying my weekly parsha reading. I like it b/c I can print the pages only for one parsha instead of shlepping the entire Tikun.

I noticed that for this week's parsha, Terumah, they have two options based on where Shlishi is.

Shlishi at Exodus 25:31
Shlishi at Exodus 26:1

From what I can tell, option 1 wants to keep reading about the menorah together with the description of the mishkan's poles, while option 2 keeps the menorah's description together with that of the shulchan (table).

Essentially, it seems that the debate is related somewhow to the reading about the menorah. But, I don't understand what the debate is or why it's there.


texts: adoption and qualifying for being "officially" considered Jewish

texts:
My wife and I (no known Jewish heritage) are adopting an infant child.  The child's birth-mother was herself adopted and raised as a Jew by Jewish parents.  We do not know of any Jewish heritage through the birth-mother's biological parents.

I have heard that rabbinical authorities will recognize people as Jews under certain criteria and that one of those is Hebrew naming.  Other answers to similar questions I have found indicate that a child of a Jewish mother is automatically considered a Jew, but in the case of our child, that seems to beg the question.  In our case, it seems that for our child to be considered Jewish, it would have to suffice for either the biological or the adoptive mother to be Jewish.

Basically what I want to know is, is there something I should be doing now that would give our child the ability to be recognized as Jewish later in life if desired (for example, to qualify for the right of return to Israel)?  Or is that basically impossible in our situation?  Are there some authorities that might recognize our child as a Jew and others that would not?


texts: Why 2.5 tribes' claim wasn't considered slander against Eretz Israel?

texts:
The 2.5 tribes claimed (Num 32,4):

הָאָ֗רֶץ אֲשֶׁ֨ר הִכָּ֤ה ה' לִפְנֵי֙ עֲדַ֣ת יִשְׂרָאֵ֔ל אֶ֥רֶץ מִקְנֶ֖ה הִ֑וא וְלַֽעֲבָדֶ֖יךָ מִקְנֶֽה׃
the land that the LORD has conquered for the community of Israel is cattle country, and your servants have livestock.

G-d promised the people the land of milk and honey (Exodus 3,8 and more)- the milk of livestock, meaning inG-d's eyes/plan the land is specifically fit for it. The spies verified that claim (Num 13,27). And G-d was very angry when the spies claimed that the land is not fit (for many reasons).
However, the tribes openly suspected that the promised land is not fit for their needs, what seems to constitute slander.
Moses openly compares it to the slander of the Spies (ibid 16):

וְהִנֵּה קַמְתֶּם תַּחַת אֲבֹתֵיכֶם תַּרְבּוּת אֲנָשִׁים חַטָּאִים לִסְפּוֹת עוֹד עַל חֲרוֹן אַף־ה' אֶל־יִשְׂרָאֵל׃ כִּי תְשׁוּבֻן מֵאַחֲרָיו וְיָסַף עוֹד לְהַנִּיחוֹ בַּמִּדְבָּר וְשִׁחַתֶּם לְכָל־הָעָם הַזֶּה׃
And now you, a breed of sinful men, have replaced your fathers, to add still further to the LORD’s wrath against Israel.
If you turn away from Him and He abandons them once more in the wilderness, you will bring calamity upon all these people.”

However, Moses' critique seems only to address the fact of the conquest, not the settlement, which Moses agreed very quickly. But for me, the very fact of the settlement outside Israel seems like an act of distrust of G-d and His promise.
Why 2.5 tribes' claim wasn't considered slander against Eretz Israel and they weren't punished?


texts: Parah Adumah water: different names used in the Torah ("mei niddah") and Chazal ("mei chatas")

texts:
When discussing the mixture of the Parah Adumah ashes & water, the Torah calls it "mei niddah" (see: Numbers 19:13, Numbers 19:20, Numbers 19:21).
However Chazal use a different phrase and refer to this water as "mei chatas" (see: Parah 5:5, Parah 6:5, Parah 8:2).
Why is there this difference of names in how to refer to the Parah Adumah water?
NOTE: This OU torah article says an answer can be found in Aruch Hashulchan Ha’atid, Taharot 76:8, the book on laws which will eventually come into use by author of the famed Aruch Hashulchan, but I don't have access to it.


texts:
As most of us know, each month has a combination of the holy name YHWH - that's 3 letters YHW  times 4 places gives 12 combinations. It is intended to be kept in mind while saying the Brocho of Musaf for every Rosh Chodesh.

The reverse name (ונהפוך הוא) is HWHY and a Pasuk it is learned from is "זה איננו שווה לי" - that's the last letters abbreviation - the Posuk from Meggilat Ester.

We would all expect those letters would stand for the month of Adar but... No, it stands for Tamuz instead.

Please explain how it relates to Tamuz and not Adar.

Here's a page of an "Ar"i Siddur":


texts: How to say go-al Yisroel before Shacharis Amida

texts:
When the leader gets to just before the Shacharis Amida, how should he say the blessing

go-al Yisroel:  aloud or saying the word Yisroel so the end of it cannot be heard?


texts: Sefer Devarim not part of the original Torah?

texts:
I've been told by a few separate people that Sefer Devarim (as evidenced by historians' accounts and the stylistic differences between it and the other 4 books of Torah) was in fact written at a later time than the rest of the Torah. I have heard many Rabbis say this is untrue but without backing it with any evidence while the people who pose this contention quote various historians who mention parades in the Jewish community after Sefer Devarim was "found."

Does anyone have any information on this topic or references to shed light on the matter?

Edit:
This is unlike the other article and question that people think this is a duplicate of. That is going down a theological and philosophical wormhole I have no interest it. I am merely asking about Devarim and the contention that it is not part of the original Torah. I dont see how the other question answers mine.


texts: Can someone convert to "Messianic Judaism"?

texts: Is "Messianic Judaism" considered to be a legitimate sect of Judaism? Could someone (gentile) convert to "Messianic Judaism"?


texts: Texts of Currently Used Prayers for a Monarch

texts: I am looking for the texts of currently used prayers for monarchs/royal families around the world.  I was able to easily find the  text of the British Jewish community's prayer for the royal family (linked here), but there are many longstanding Jewish communities in various monarchies, in Europe and the Commonwealth realms particularly (as well as in more far flung monarchies, like Bahrain).  If a prayer does not exist for the royal family of a monarchy with a longstanding Jewish community, I would be interested to know that as well.


texts: Why were the 42 journeys needed to cross the desert?

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Seemingly, the travel to the promised land could necessitate only one two stops - Crossing the Red Sea and at Mt Sinai to receive the Torah. Theoretically, the next stop would be Arvot Moab, before crossing Jordan.

Factually, acc to WIKI, there were 2 extra stops before the Red Sea, 7 stops before Mt Sinai, and 29 stops before reaching Jordan.

IIRC, G-d provided all the conditions for a safe and enjoyable stay at any time. So from people's view, all places were/felt the same, if they stayed inside the cloud.

According to Pshat (taking it physically and not metaphorically), Why dragging millions of people across with their houses and livestock the wild desert through 42 places, journey after journey, was important in G-d's eyes needed?


texts: Mishloach Manot must be "ready to eat" - from whose perspective?

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From here:

  Every adult is required to send on the day of Purim at least two ready to eat food items to at least one friend.

Is this requirement dependent on the sender or the recipient?

In other words, if the recipient cannot eat the food sent to him, has the sender fulfilled his obligation?

For example, if the recipient is allergic to peanuts, and the Mishloach Manot consists of peanuts, has the sender fulfilled his obligation (since the food was ready to eat). Or, has the sender not fulfilled his obligation, because the food cannot be eaten by the recipient, and one of the reasons for Mishloach Manot is to ensure everyone has something to eat to celebrate the holiday.
What if the sender is allergic to peanuts?
What if the sender and the recipient have different standards of Kashrut, and the recipient doesn't eat something that the sender sent him (although the sender himself does eat it).
What if the two items cannot be eaten together. For example, a block of 6 hour cheese and a piece of meat?

This may possibly indicate that the obligation is indeed dependent on the recipient, although one might argue that in this case, it is no good because it was never received, not because the recipient wasn't able to consume it:

  If one sends Mishloach Manot to another individual and the recipient is not home and does not receive it until after Purim, that gift can not be considered as Mishloach Manot.


texts: Priorities: Tefillah & Tachanun vs Tefillah w/o

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In my synagogue, Mincha ketana is always right before sunset.By the time the Sh"tz finishes, it is past sunset and there is no Tachanun.
I can go to Mincha gedola with Tachnun at a different place.
I do know there is a pro for Mincha ketana, being at the time of Kurban Ha'Tamid.
However, I have never heard of an importance of having Tachanun.

Similarly, 2 synagogue have Tefillah, one with Tachanun and one w/o for whatever reason, is there a preference to go to the one with?


texts: What happens to the obligation of rivai when a new fruit tree reaches its third or fourth year during Shmitah?

texts:
We learn in Leviticus 19:23, 24 that the fruit of a new tree is forbidden (orlah) for benefit for its first three years, but all of the fruit from the fourth year is sanctified (revai) and [when the Temple existed] would be brought to the Temple for the Kohanim.  Since during shmitah or yovel, the fruit tree owner must declare the fruit that grows on his tree to be hefker (abandoned) and permit the citizens to take fruit to the extent of their personal needs.  Accordingly, whould a tree be exempt from the mitzvah of revai if its fourth year fell on a shmitah or yovel year?

Also, since we do not have the Temple anymore, but we still observe shmitah and yovel (well at least some farmers do), what is the practice for dealing with the fruit of a four-year-old tree in a normal year?  Is it considered hefker?


texts: Why do we say כן יהי רצון in response to each blessing of Birkat Kohanim?

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In most congregations (as far as I know), when the chazzan recites Birkat Kohanim (Priest's blessing) as part of the repetition of Shmoneh Esreh, after each of the 3 blessings, the congregation responds כן יהי רצון . What is the origin of this expression? Since it's a blessing (true, it doesn't have the format of a "standard" blessing (shem umalchut)) shouldn't we say אמן, instead, or perhaps, both?

Also, I noticed that when the Cohanim duchen, the cong. responds just אמן. Why the difference?

I am dealing with Nusach Ashkenaz in a shul outside Israel, as in Israel, they duchen every day.


texts: "man seduces a woman for the sake of marriage"

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Rambam isurai bia 21:13 (Chabad , sefaria , Hebrewbooks , mechon-mamre)

  Whenever...a man seduces a woman for the sake of marriage...all of the children born in these situations will be rebellious and sinful. (Chabad translation)

Is this true that  that a man should not seduce a woman for the sake of marriage?

Are there groups of Jews careful with this?
Do later rabbis bring this law?
What is the source of this law?
What is the definition of seduce in this case does it include persuasion (warning YouTube link)?
If not, is persuasion permitted/preferred/ avoided?

Sources on subject will be greatly appreciated


texts:
I was wondering if some people fast on Yom HaShoah or Yom HaZikaron. After all, these are somber days and hit close to home for many people.
Do some people fast on these days? Why or why not?


texts: Why don't we blow the shofar on Rosh Hodesh?

texts: In the psalm for Thursday, Psalm 81 there is a command to blow the shofar at the New Moon.  We no longer follow this practice, but presumably they did when the psalm was written, during the era of either the First or Second Temple.  Why did this custom fall out of practice?


texts: How many people are needed to (virtually) eliminate a person's sickness?

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(Alright, how many ben gilo's.)

The Gemara in BM 30b says that each ben gilo visitor to a sick person eliminates 1/60 of their sickness by taking it upon himself. Presumably this means 1/60 of what's left after previous visitors took their portions, not 1/60 of the original. Thus, the disease can't fully be eradicated in this method. But it can get pretty close. How many visitors are needed to get to this point?


texts: Is the Koren Sacks Nusach Sefard truly nusach ha'Ari?

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Koren came out with a KSS version in 'nusach Sefard.'

Is this the nusach of ha'Ari? I'm not too familiar with nusach Sefard/nusach ha'Ari. I like Koren's layout and aesthetics, and I've used their nusach Chakhmei Maroko (Avoteinu) siddur and love it. I've used both sefardi and azkenazi siddurim (family is moroccan and lithuanian) and am interested in the Ari's concept of a 13th gate for people like me, but I want to make sure I'm using his nusach. If the Koren edition isn't the Ari's nusach, is his available anywhere?


texts: Is there a chazakah (halachic presumption) that an Eruv is down after a blizzard?

texts: I remember, I was once at shul Friday night, and it was just starting to snow and it was predicted to be a huge blizzard. The Rabbi got up and announced that tomorrow people should work under the assumption that the Eruv is down, because there is a strong chance that the snow over night will knock it out, and therefore one should not carry unless Bi'shaas Edchak. Another Rabbi from Yeshiva I later spoke to disagreed with the ruling and felt that unless you know the Eruv was down there is no issue. Could anyone gives sources supporting if there should be a Chazakah (halachic/legal presumption) that the Eruv is still up or a Chazakah that it is down in such a conditions?


texts:
I was recently told that Amaretto isn't Kosher for Passover (as I never drink it, I don't much care, but it got me very curious, as to the best of my knowledge there is nothing in its ingredients that would be Chametz or Kitnyot?)

Interestingly, some articles (e.g. WSJ's Passover coctails) listed Amaretto.

But CRC's list does NOT have "Kosher for Passover" against Amaretto (but does against other wines).

Is Amaretto Kosher for Passover, and if not WHY specifically?


texts: Was Laish (A.K.A Leshem) under the rulership of the Jewish people?

texts:
Note: The following question is for those who have a relative understanding of the following incident in Tanach. If you think you can help answer my question but need the necessary background I embedded the links that will take you to material discussed (Via Sefaria). Thanks in advance!
My Question:
In regard to the incident of the פסל מיכה in Sefer Shoftim (See פרקים י"ז-י"ח), one of the last verses (the second last, to be exact) in  פרק  י"ח reads:

וַיָּקִ֧ימוּ לָהֶ֛ם בְּנֵי־דָ֖ן אֶת־הַפָּ֑סֶל וִ֠יהוֹנָתָן בֶּן־גֵּרְשֹׁ֨ם בֶּן־מְנַשֶּׁ֜ה ה֣וּא וּבָנָ֗יו הָי֤וּ כֹהֲנִים֙ לְשֵׁ֣בֶט הַדָּנִ֔י עַד־י֖וֹם גְּל֥וֹת הָאָֽרֶץ׃
The Danites set up the sculptured image for themselves; and Jonathan son of Gershom son of Manasseh, and his descendants, served as priests to the Danite tribe until the land went into exile.

Rashi elaborates that שבט דן continued this idolatrous practice until the first exile of Sancheireb.
If it is said of Kings like Chizkiyahu (and presumably even before then [i.e. David and Shlomo]) who cleansed the land of all idol worship, how could have this continued?
Is possible to say that Laish (or Leshem)-The land which the Danites conquered in that incident- was not a part of Eretz Yisrael? If so how could the claim be that the Danites worshiped idolatry until the exile of Sancheireb despite the implication  of other times in Tanach that the Jewish kings were able to totally cleanse the land of it?


texts: The New Artscroll Mishnayos: Product Recommendation

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In addition to their (rather expensive and extremely expansive) Yad Avraham series, Artscroll is now publishing a Schottenstein Edition of the Mishna.

Both versions (Yad Avraham and Schottenstein) exist in a Hebrew edition as well as in an English edition.

I have been using the English Schottenstein Edition of the Talmud Bavli lately, and find that it has been of inestimable value in improving my study (and chazorah) of gemara. Has anybody here used either of these Artscroll Mishna commentaries?

What I would like is (if at all possible) a comprehensive breakdown of Artscroll's "Mishnayos", for the purposes of comparison. Are they comprehensive? Easy to read? Easy on the eyes?

Effectively, would you recommend one of them over the other, and why?


texts:
Is one's Jewish birthday a day of עת רצון (time of will) regarding prayer?
Is there a source for giving berachos to people on one's birthday?


texts:
May a man remove hair from his body through any of the following methods:

Electrolysis
Tweasing
Plucking

I am asking specifically about hair between the eyes (unibrow) but I would be interested if there are halachot that apply to other parts of the body as well.  Does this fall under "Lo Tilbash"?

similar topic is discussed here


texts: Rambam's method for calculating the conjunction of the moon (and sun)

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I think I'm missing something basic here...

The Rambam, in Hilchot Kiddush Hachodesh (6:3) says that the interval between one conjunction to the next is is 29 full days, 12 hours of the 30th day, and 793 units of the 13th hour. This, he says, is the length of the lunar month.

But later, after making the point in 6:5 that dividing a lunar month into groups of seven (i.e. weeks) yields a remainder of 1 day, 12 hours, and 793 units, he then goes on to say (6:6) that

  When you know the time of the conjunction [of the sun and the moon] for any particular month, and add 1 - 12 - 793, you will arrive at the time of the conjunction of the following month.

Again, I think I'm missing something basic here: why do you have to add that remainder to calculate the next molad? I don't understand, why, in the first place we're dividing a lunar month into groups of seven? Seems arbitrary to me. So, if the interval from one molad to the next is 29 full days, 12 hours of the 30th day, and 793 units of the 13th hour, then why does he later to say to add 1 - 12 - 793?


texts: PTIJ: Spontaneous Combustion on Erev Pesach

texts:
Mishnah Pesachim 1:5:

וְעוֹד אָמַר רַבִּי יְהוּדָה, שְׁתֵּי חַלּוֹת שֶׁל תּוֹדָה פְסוּלוֹת מֻנָּחוֹת עַל גַּג הָאִצְטַבָּא. כָּל זְמַן שֶׁמֻּנָּחוֹת, כָּל הָעָם אוֹכְלִים. נִטְּלָה אַחַת, תּוֹלִין, לֹא אוֹכְלִין וְלֹא שׂוֹרְפִין. נִטְּלוּ שְׁתֵּיהֶן, הִתְחִילוּ כָל הָעָם שׂוֹרְפִין. רַבָּן גַּמְלִיאֵל אוֹמֵר, חֻלִּין נֶאֱכָלִין כָּל אַרְבַּע, וּתְרוּמָה כָּל חָמֵשׁ, וְשׂוֹרְפִין בִּתְחִלַּת שֵׁשׁ:
Further did R' Yehudah say: There were two disqualified loaves of a Todah placed on the roof of the portico. Whenever they were placed, the entire people could eat. One was taken, they hang: they don't eat, and they don't burn. Both were taken: the entire people would begin to burn. R' Gamliel says: Chullin was eaten all the fourth hour, and Terumah all the fifth, and they would burn at the beginning of the sixth.

I assume the connection between eating and spontaneously combusting is that the people would begin to fast in preparation of their imminent demise. But why would they suddenly burn in the first place? Was there a way for them to protect themselves, so that they would survive the ordeal?

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


texts: Were there backups for the Temple tools?

texts:
We all know the importance of backups. Many Temple tools were [seemingly] crucial for everyday tasks: Menorah, Table, Gold Altar, Ash of the Red Heifer, etc.

It would take (probably) days to replace it and therefore would lead to canceling or endangering the availability of important Mitzvos (please add examples).

Did [some of ] the tools of the Temple have backups ready?


texts:
We read in Bnei Yissaschar: “From where do we know that gematriot that differ by 1 are considered equal?  We learn this from Yaakov's statement that Ephraim and Menashe (gematria of 726) are equivalent in his eyes to Reuven and Shimon  (gematria of 725).  And when did Yaakov say that?  On the occasion when he reversed his right and left hands.”

But this implies that two gematriot that differ by 2 are also the same, because each is equal to the number between them, from which they differ by only 1.  Likewise if they differ by 3, etc.  So, by transitivity, they are all alike.  Is there a response to this argument among the commentaries?


texts: Who was Shabsai Tzvi and why was he considered evil?


texts: Who are the Kutim, and what happened to them?

texts: In the Yerushalmi Pesachim on daf Bet amud Bet, it talks about the "Kutim" and how whenever they keep a mitzvah, they are more exacting/cautious about it than the Jews. Who are these Kutim, why does it say this about them, and what happened to them over time?


texts: Why HaShem repeats the same word twice sometimes?

texts:
For example in Artscroll Tanach,

Bamidbar 7:11

"HASHEM said to Moses, "One leader each day, one leader each day shall they bring their offering for the dedication of the altar"

Bamidbar 8:16

"For presented, presented are they to Me from among the Children of Israel:....."


texts: Men: how do you control your reactions to women in immodest dress if you can't avoid them?

texts:
A question on The Workplace from a man uncomfortable with the dress of some of his new, female coworkers got a highly-voted answer saying that you get used to it and he should just wait it out.  That might be true for people who are exposed to a lot of immodesty in general, but I don't think it works as well for those who've carefully avoided immodest situations, as is common practice for observant Jews.  I think we're more challenged because we don't see this all the time.  As a woman I haven't had related experience; immodestly-dressed men in the office aren't all that common in my experience.

We have a long tradition of men and women taking extra measures to avoid these kinds of situations, but that breaks down outside of our own communities.  Most of us will come into contact with many people who do not meet our expectations of dress, so my question is: what are some practical things that men can do for themselves when forced, e.g. through work, to be in regular contact with women whose dress they find distracting?  What are your halachically-compatible coping mechanisms, in other words, if you can't just avoid the situation?  I'm not asking how you might discuss it with your coworker; I'm asking if there are things you can do on your own to make this easier?


texts: If אדם מועד לעולם is even by oness gamur , Why is a katan (minor ) not liable for damages.?

texts:
The Ramban (Baba Metzia 82b) proves that the rule of Adam muad L'olam bein B'oness bein b'ratzon (sanhedrin 72a), [freely translated: A human is always liable for damages, whether the damage was done unintentionally or intentionally, whether by unavoidable accident or whether it was done willingly.] is applicable even by Oness Gamur, (completely and toally unintentional), from the Gemara (Baba Kama 27a) which says "נפל מראש הגג ברוח שאינה מצויה והזיק חייב על הנזק -, If one fell from a roof due to an atypical wind, such that it could not have been anticipated in advance that he would fall, and while falling he caused damage, he is liable for the damage. (Tosfos disagrees with Ramban).

The Chelkas Yoav (vol.1:1) says that the reason why a katan (minor) is not punished for aveiros which he does is since he is unresponsible for his actions he is considered an oness (acting unwillingly).

If so, why, according to the Ramban, is a katan not liable for causing damages to others, according to the above ruling of the Ramban that even an oness gamur is liable?


texts: Why is it called a דבר שאינו מתכיון. Since twice in Gemara Shabbos Rashi understanding and explaining to us what forgetting is when one leaves a rock on top of a barrel says this first on Shabbos 125b  uses the word מתכיון then on Shabbos 142b he uses the word מדעת. So seemingly the words are the same, so why did Chazal find it fit to use דבר שאינו מתכיון and not דבר שאינו מדעת?


texts: Can you make Birchas Ilanos at night? (sources)


texts: How much time is the Tekia of Shofar supposed to take?

texts: When one blows Shofar on Rosh HaShana, how much time is the Tekia supposed to take in order to be Yotzei the Mitzva?


texts: When does counting 100 Brochos per day start and end?

texts:
There's a Halacha/Mitzvah to say at-least 100 Brochos a day.

My question is: what does the term "day" mean in this regard. Does a day start at night, and end the following night (as is the case in most of Judaism), or is there a different time-period used for this count?

Also, assuming it starts at night, does it start at sunset or nightfall (tzeis)?


texts: Nusach Askenaz in siyum kaddish - vayatzmach purkanei?

texts:
I've noticed that the kaddish printed in most editions of the gemara and mishnayos includes ויצמח פורקניה ויקרב משיחיה (vayatzmach purkanei vikareiv meshichei), without annotations such as "nusach sefard".

Is it possible that Nusach Ashkenaz, which omits this phrase in other versions of the kaddish, includes it specifically for the kaddish said at a siyum?


texts: Which Chasidic group departed the least from Ashkenazi minhag and nusach?

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Chasidic groups vary in terms of their siddur's differences from nusach Ashkenaz, as well as their general minhagim and hashkafic approaches.

Is there a Chasidic group which most closely matches the regional customs prior to the advent of Chasidus?

Edit: I confess I have no idea how there could be one selectable correct answer to this question.


texts: Will reading Questions and Answers on Mi Yodeya gain a Jew entrance into Olam Haba?

texts:
"One who learns Halachos every day is a Ben Olam Haba"  (Babylonian Talmud Niddah 73a)

If a Jew reads the halachic questions and answers on this forum everyday, does that guarantee he or she will gain automatic entrance into the (pleasant) Afterlife?


texts: If a blood avenger somehow gets into a city of refuge and kills the killer, is he subject to the death penalty?

texts:
We know that a Goel haDam (blood avenger) has a special allowance to kill the rotzeach who accidentally killed his family member. The accidental rotzeach can avoid this fate by fleeing to an ir miklat, one of the designated cities of refuge.

But what if the Goel haDam is a shrewd/sneaky guy who is somehow able to gain access into this ir miklat and kills the rotzeach.

1) Do we say that he's a murderer, and thus subject to the death penalty, since the special allowance to kill expired once the rotzeach entered or is in the ir miklat?

OR

2) Do we say the allowance to kill only expires when the Kohen Gadol dies and the ir miklat is more of a "home base" (like when playing tag) and it would be the ir miklat at fault for not preventing this/having better security?

Basically, I'd like to better understanding of the parameters for this unbelievable exception of allowance to kill that the Torah grants a person.


texts: Why are oil to flour ratios different for different animals?

texts:
Bamidbar 15:4-10 relates the menachot and nesachim for each animal:

Sheep: 1 issaron of flour, 1/4 hin of oil (and 1/4 hin of wine)
Ram: 2 issarons of flour, 1/3 hin of oil (and 1/3 hin of wine)
Bull: 3 issarons of flour, 1/2 hin of oil (and 1/2 hin of wine)

I.e.,

for both bull and ram, "oiliness" is 1/6 hin per issaron,
while for sheep the "oiliness" is 1/4 hin per issaron.

IOW, the minchah for a sheep is 50% more oily (fatter/richer/tastier?).
Why do sheep require a different oil/flour ratio?


texts: If women are holier than men and naturally closer to Hashem, which is why they aren't obligated in as many mitzvos, why is there at its least a minhag and at its most a prohibition barring them from positions of leadership? On the contrary, wouldn't it be more appropriate for them to be consulted on matters of growth and hashkafas hachaim.


texts: Can a hot water urn that is used throughout the year be used for Passover? If not, what is the reasoning why, if it is only used for water (i.e., not coffee).  Would the same reasoning hold for a SodaStream dispenser?


texts: How did the trees deviate from God's command?

texts:
In Bereshis 1:11 God commands  עֵץ פְּרִי עֹשֶׂה פְּרִי לְמִינוֹ however in the next pasuk where it happens we find וְעֵץ עֹשֶׂה-פְּרִי אֲשֶׁר זַרְעוֹ-בוֹ, לְמִינֵהוּ. This discrepancy is explained by Rashi

עץ פרי: שיהא טעם העץ כטעם הפרי, והיא לא עשתה כן, אלא (פסוק יב) ותוצא הארץ עץ עושה פרי, ולא העץ פרי, לפיכך כשנתקלל אדם על עונו נפקדה גם היא על עונה ונתקללה:

How can inanimate objects "choose" not to follow the will of their creator?
Why didn't they just do what God commanded?
If they really didn't do what God commanded how can the pasuk say:  וַיְהִי-כֵן or וַיַּרְא אֱלֹהִים, כִּי-טוֹב if that isn't true?


texts:
I came across this word קָטֹנְתִּי in Gen 32:11.
On page 295 of Artscroll's Davis edition of the Baal HaTurim's commentary there is a footnote which says that there are 83 bent Yod in Torah, of which this is one.
I found this very intriguing.
Can anyone tell me the other 82?


texts: Are there sources that discuss the proper role of mood-altering substances?

texts:
I am curious if there are any sources (halachic or hashkafic) that discuss the use of mood or personality altering substances. From Caffeine or Chamomile tea all the way to psychiatric medication, are they tools for serving Hashem, or were we created a certain way and should focus our efforts on managing that reality using our own forces?
[Edit: Specifically, I'm curious about substances that make a person more functional and makes their perception of reality more accurate, like substances with anti-anxiety properties for someone who is anxious, as opposed to hallucinogens, which are a different subject. Should we accept our personality extremities as G-d-given and work to direct them psychologically, or do substances have a role to play in that management.]
Thanks!


texts:
Today  in schul (erev Rosh Hashana) there is a procedure done after hatarat nedarim that seems to release people from cherem.

The beit din's saying in the hatarat nedarim process removes one from cherem so why is this procedure needed?
If someone is really in cherem, can this process remove that?


texts:
For those of us who weren't born into religious households, it's a very emotional and often gut-wrenching process making the transition to a religious lifestyle and world-view.  At the same time a lot of very funny situations can arise from the dichotomy involved in this process.

As a way of supporting each other through the process of becoming more Jewishly involved, I invite you to share some of your funnier moments in your baal teshuva experience!


texts: If there are ants in the sink on Shabbat, can I use the sink even though they'll drown?

texts:
If there are ants (or other creepy-crawlies) in a sink on Shabbat, what is permitted to do with them when using the sink? Here are some things i can think of:

Intentionally avoid pouring water on them
Don't think about it at all
Pour water in their general area, but not specifically on any ant
Pour water directly on them to get rid of them

1 is obviously good, but what about 2 and 3?


texts: What is a good place for an American to learn Zohar in person (anywhere internationally)? (This question is for a friend who is much more learned than I am).


texts: PTIJ: Should I worry about AI (Artificial Intelligence) taking over?

texts:
I recently read a most troubling Talmudic passage:

זרעו של יוסף אין עין הרע שולטת בהם
The evil AI will have dominion over the seed of Joseph I.e. the Jews.

I did some searching and found some kabalistic definitions of this Evil AI.
Pardeis Rimonim 27:

אין עין הרע שהוא מסטרא דשמאלא שולט
The evil AI rules from the [evil] left side.

Ibid. 10:

כי אין עין בחכמה אלא או עינא פקיחא שהוא למעלה בכתר ושם הוא עינא חיוורא בזולת גוון.
AI with such knowledge is only an open eye which is above all. And crown is its name. This clear eye is without any form.

Does one have to be worried that AI will take control? What precautions should one take if any?

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


texts: Some years have a siman, what does it mean?

texts:
I saw on a calendar that each year has a siman, for example 5772 has the siman 517.

Here are the simanim for the next few years:

5773: 203
5774: 1523
5775: 517
5776: 1217

Does anyone know the meaning of the siman? I was thinking about a description of the year but I can't find relevant things.


texts: What differentiates the Artscroll Talmud compared to other translations?

texts:
The Artscroll Talmud, translated with copious notes into both English and Modern Hebrew, has received wide approval from all sectors of the orthodox world.  In fact, I am not aware of any opposition, although if any exists it would certainly be relevant to this question.

Other translations, most notably the Steinsaltz and the Soncino, have not received anywhere near the same levels of support.  In fact, it would seem that these editions are even specifically rejected by many who support the Artscroll.

What causes for rejection of these were not present in Artscroll, and/or what causes for support of the Artscroll were not present in these earlier editions?


texts:
Children are not supposed to call their parents by their first name because it implies a casual rather than respectful relationship.

My daughter attends the school where my wife is a teacher. The teachers each have their preference for how students should address them, and my wife is Morah Kareen (her first name).

When a child is in her mother's class, is it appropriate for her to refer to her mother as "Morah ____," like the other children, or must she avoid saying her mother's name altogether, even with a title?


texts: Why is Techiyas HaMeisim not explicitly mentioned in the Torah?

texts:
Since believing that Techiyas HaMeisim is part of the Torah is a fundamental of Judaism (Mishna Sanhedrin Perek HaChelek, although the Rambam Hilchos Teshuva Chapter 3 doesn't emphasize the believing it is part of the Torah per se), why is this not in a clear verse in the Torah? Instead the Talmud in Sanhedrin works very hard to find a usable source at all.

I have heard of the Rambam's answer in Moreh Nevuchim, that the slaves leaving Egypt couldn't relate to the idea properly, but I'm wondering if there is another answer?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is Tumah an intellectual idea or a physical/spiritual idea

texts:
This is a difficult question to ask since it is hard to define each term adequately,but will try my best.

Is tumah an intellectual idea, meaning that if something is rendered tamei (impure)  such as a dead body. Do we say that really the dead body has no physical or spiritual effect on anything rather its an intellectual halachic idea (that solely takes place in ones brain) that a dead body is impure and can make other things impure?

The gemara in Beitzah beings a machlokes between Bais Shammai and Bais Hillel concerning a dead body in a house with many closed doorways. In such a case we say that all doorways are considered tamei and make any utensil in the doorway impure as well. However, the gemara notes that if the person decides to take the body out a specific door than retroactively all other doorways will be rendered pure through the concept of breirah (clarification of intent). Bais Shammai argues on this idea. Rava ends off by saying that according to Bais Hillel retroactively everything indeed becomes pure. So according to this opinion how can something become impure and then pure again just based off someones decision (breirah), doesn't a real purification process need to take place?

To me it seems from this gemara that tumah may be an intellectual factor as opposed to a physical taint. I have no proof one way or the other, but this idea came to mind after that piece of gemara and I wondered if anyone ever discussed tumah in these terms.

I vaguely remember seeing that the Rambam believes that many mitzvos are intellectual (in ones mind) as opposed to spiritual changings. Does anyone have any info on this. I apologize in advance if this wasn't so clear.


texts: According to sforim chitsoynim, Matisyahu murdered an unarmed villager in Modin. I believe this tale is repeated in Rabbinic sources, perhaps the Medrash, because I was taught it in Yeshiva. My question is what right Matisyahu had to murder the villager in cold blood. Even if he was chayav miso, wouldn't you need a full besdin to judge dinei nefashos?


texts: Which major gedolim have said Hallel on Yom Haatzmaut and Yom Yerushalayim?

texts:
Which major gedolim, especially at the times at which the events occurred, but in general too, have said Hallel for Yom Haatzmaut and Yom Yerushalyim?

The definition of a major gadol is, of course, highly subjective, and left up to the answerer.


texts:
As an extension of this question:

When I daven and am still davening when the shaliach tzibbur repeats shmoneh esrei, I know I am supposed to stand quietly during kedusha and continue with my davening after it is done. But when is it "done"? On the yamim nora'im, the bracha which seems to close kedusha (hamelech hakadosh) is not said until many paragraphs after what is usually the end, yimloch hashem l'olam. Does that mean that during the year, I may resume my davening after the "yimloch" line is said, or that on R"H and Y"K I should wait until the bracha is said before resuming?


texts:
Does any text/source indicate that Shlomo HaMelech was a prophet?
I ask because according to Muslims he was a prophet.


texts:
During the Three Weeks, Sefira, and perhaps even year-round, listening to music is forbidden.  What constitutes music varies in its definition, but for the past century or so artists have been creating sound-based work with little or no melodic or even rhythmic content.

Would something like this be forbidden at any time?


texts: Earliest source for teaching Torah in secret to hide from the Romans

texts:
A number of online sources (such as this article by Rabbi Ari Enkin, or this article by Rabbi Yair Hoffman) mention the tradition that rabbonim used to go out into the woods and teach Torah while pretending to do something that the Romans considered innocuous (like playing with bows and arrows).

So far, I have yet to find an article that mentions a source for this claim.

What is the earliest source that rabbonim used to teach Torah in secret, out in the woods, using a ruse of this nature?


texts: How do we know precisely what foods fall under the "King's Table" exemption to the rule against Bishul Akum?  It is obvious that foods like potato chips probably won't be served at a state dinner, and foods like steak would, but what about foods in between?  I'm curious because considering how fancy the menu is for state dinners, it would seem like most foods would fall outside the prohibition.  Is there any list of what is allowed to be cooked by a non-Jew under the state dinner exemption, or should I call the White House (or Israeli president's residence or Buckingham palace) each time I have a question?


texts:
Is it permissible to make a hot toddy drink on Shabbat? If so, are there any special considerations to take into account to do so Halachically?

Wikipedia describes the drink, generally, thus:

  A hot toddy is a mixture of a spirit (usually whisky, rum, or brandy), boiling water, and honey (or, in some recipes, sugar). Additional ingredients such as cloves, a lemon slice or cinnamon (in stick or ground form) are often also added.

Obviously, one may not boil the water on Shabbat. Assume that already-hot water is available. What other issues are there, and can they be overcome? Some possible issues to consider:

Cooking the other ingredients by combining them with water
Measuring
Coloring the water.


texts: What is the reasoning for the level-of-obligation requirements?

texts: I remember learning that the reason for the rule that a non obligated person cannot do a mitzvah on behalf of an obligated person is because it's more difficult for the obligated person. What is the source for this?


texts: Rashi (Genesis 19:1, "BaErev") asks rhetorically, וכי כל כך שהו המלאכים מחברון לסדום , implying that it's close from Chevron to Sedom.  But if we assume that Sedom was located where the current Dead Sea is (or thereabouts), it's a distance of some 20 miles, so it would take from morning until evening to walk there. If they visited Avraham "Kechom hayom" that implies sometime between 10-2, so how can we say that's tarrying?


texts: Earliest halakhic sources for wearing both Rashi and Rabbenu Tam tefillin simultaneously?

texts:
Orach Chayim brings that pious men should wear both Rashi and R. Tam tefillin at once when davening (34:2-3). Do we know what the earliest halakhic sources recommending this are, and their reasoning?

The Bavli mentions somewhat ambiguously that there is space on the head for two sets (Menakhot 34), but this in itself doesn't constitute a rule or minhag.

I understand that the Tikkunei Zohar (101d) recommends both (and one answer to this question comments that "Putting on two pairs of tefillin is mostly prevalent among Hasidim and Sephardim, for Kabbalistic reasons summarized by the Lubavitcher Rebbe" -though Chabad typically wear one set after the other rather than simultaneously), but I am looking for halakhic rather than kabbalistic sources. The Chabad site's discussion on the topic does not go into historical detail.


texts: How old were the Sages in Megillah 27b-28a?

texts:
The Gemara, starting in Megillah 27b, starts describing various situations where different sages were asked how they merited to reach a long life. Presumably, this was because, at the time they were asked, they were considered to be 'old'. Do any of the sources discuss how old they were when they were asked (or alternatively, when they passed away)?

Based on this handy chart from Wikipedia, average life expectancy from those times seemed to be in the 20-50 range, so does that mean someone in their 60's would be considered 'having merited old age'? On the other hand, there are the numbers found in biblical sources (which weren't that far back from those days...) and I seem to recall various midrashim speaking about Amoraim in the few-hundred-year range, so that would imply at least 100+ years for for someone to be notably old.


texts:
There are times in the Gemara that laws are derived from Psukim in Nach. They are called "Divrei Kabbalah".

What status do they have (are they considered like Torah Laws or like Rabbinic laws).

For example, when in doubt, can one be lenient (like Rabbinic laws) or must one be stringent (like Torah laws)?


texts: What practices are affected by a belief in demons?

texts:
Inspired by R' Slifkin's new monograph, Wrestling with Demons, and acknowledging the fact that the existence of sheidim and other things magical in nature is an age-old dispute, I am wondering about the following question:

What halachic and/or customary practices would be affected by one's belief in demons? That is: I am looking for examples of halachos or minhagim that people observe that are dependent on the literal existence of sheidim, such that if one denied their existence, these laws/customs would be irrelevant.


texts: Rashi Comment on Twins Tube with Pebbles

texts:
Rashi to Genesis 25:26

  ואחרי כן יצא אחיו וגו’ צֵא וּלְמַד מִשְּׁפוֹפֶרֶת שְׁפִּיהָ קְצָרָה, תֶּן לָהּ שְׁתֵּי אֲבָנִים זוֹ אַחַר זוֹ, – הַנִּכְנֶסֶת רִאשׁוֹנָה תֵּצֵא אַחֲרוֹנָה וְהַנִּכְנֶסֶת אַחֲרוֹנָה תֵּצֵא רִאשׁוֹנָה; נִמְצָא עֵשָׂו הַנּוֹצָר בָּאַחֲרוֹנָה יָצָא רִאשׁוֹן וְיַעֲקֹב שֶׁנוֹצַר רִאשׁוֹנָה יָצָא אַחֲרוֹן, וְיַעֲקֹב בָּא לְעַכְּבוֹ, שֶׁיְּהֵא רִאשׁוֹן לְלֵידָה כְּרִאשׁוֹן לִיצִירָה, וְיִפְטוֹר אֶת רַחֲמָהּ וְיִטּוֹל אֶת הַבְּכוֹרָה מִן הַדִּין

  After that his brother came out, etc. Go and learn this from a narrow tube, insert two stones, one behind the other. The one inserted first will come out last and the one inserted last will come out first. Consequently, Eisov, who was conceived last came out first and Yaakov, who was conceived first came out last.  Yaakov, thus, attempted to hold him back so that he [Yaakov] would be born first as he was the first conceived and be the first out of the womb so that he would rightfully gain his birthright.

Rashi (stating that he's quoting a Medrash to explain the pshat) seems to be implying that when twins are born, the "bechor" is really the second one to emerge.  But (as far as I know) we don't consider that to be true according to Halachah. How does this jive with his explanation that Yaakov is "really" the bechor?


texts: Can a Gentile "transfer" part of your chametz during Hol Hamo'ed Pesach?

texts:
Natan uses his Rav as an agent to sell his chametz before Pesach. The rav sells the chametz to Jose.

On the 1st day of Hol Hamo'ed, Jingram stops by Natan's home and says that he is really hungry and needy and has no food for his family. Natan says, "I have a lot of stuff in my basement. The problem is that Jose owns it, so you have to ask him if he will sell it to you."

Jingram goes to Jose, and Jose says to Jingram, "I will give you the chametz for now, since you don't have money, but you need to pay me for this when you are able."

I assume that there is no problem with Jose selling Natan's chametz to whomever he wants even without notifying the rav, as Jose owns it and can do what he wants with it.

Pesach is over, and the rav buys the chametz back from Jose, and pays him back the amount for all the Chametz. Problem is that Natan's chametz was given to Jingram, and Jose should be paying that part back to the rav.

Jose tells the rav that he gave Natan's chametz to Jingram and Jingram hasn't paid him back. Jose is short on cash, too, so he can't pay back the rav that part either.

Now that Pesach is over, can Natan use his chametz if it hasn't technically been bought back? Can the rav excuse the debt completely or "postpone" the debt saying, "I'll deal with Jingram separately and he can pay me when he is able." Would that scenario allow Natan to eat his chametz?


texts: The Rambam lists waiting for Moshiach as one of the 13 principles of faith. We have a tradition that there will be two Moshiachs, Ben Yosef and Ben David, which one was the Rambam referring to?


texts: How to sell a Pregnant Kosher Bechor Animal to a Non Jew to avoid a Bechor

texts: what is the correct way for it to be sold? do you need a shtar, (assuming the animal cannot be picked up). or is kinyan kessef enough? like if the non Jew pays you $2.00 cash are you fully covered?


texts:
Recently I got a pleasureful reading of the Ramban's dispute.

I think it a great source for "דע מה להשיב" (know what to answer to heretics).

I'm sure there were similar disputes by other great Rabbis like Ramban in different times. Can anyone direct me to some of them?


texts: Do you need to use the same chanukia for all eight nights of Chanukah?

texts: The answers to Do I need a menorah? say that according to some I need to use a chanukia of some sort to hold the lights.  Does it need to be the same one for all eight days, or can one use different chanukiot on different nights of the festival?


texts: Do some parents hide Jewish ancestry from their children? If yes, WHY?

texts:
My parents told me I'm British, Welsh, French, Acadian French, German and Native American... but never Jewish. I recently found out I have Jewish ancestry as well.

Is this a common occurrence: to hide such ancestry?  I'm not trying to be Jewish by religion.  I'm just talking ancestry.  (I'm happily and logically Agnostic and will be until I'm dead and gone.)  I sincerely hope I didn't say anything offensive, I don't even know what offends y'all.


texts: Birkat Kohanim in entirely israeli minyan in chutz laaretz

texts:
According to the book hilchot tzava by Harav Zecharya Ben Shlomo a minyan of entirely israeli soldiers in chutz laaretz should have the kohanim go up and duchan. What is the halachic rationale for that since the ashkenazi practice in chutz laaretz is that kohanim do not ascend the duchan except for on yom tov.
Here in the army's actual halachic book that it itself puts out is what they say.
כא. מנהג קהילות האשכנזים בחוץ לארץ שאין נושאים כפיהם
אלא במוסף של יו״ט, הנמצא בשליחות בחוץ לארץ ינהג כמנהג
המקום ולא ישא כפיו )אלא אם כן מתפלל במנין ספרדי(. כהן
הנמנה על משלחת קצינים העורכת תפילה לעצמה במקום שאין
בו קהילה יהודית, רשאי לדעת מקצת פוסקים לשאת כפיו.


texts:
Hebrew beginner, here. I was asking why the prefix for "not" was usually לא but occasionally אל. Some kind Hebrew students told me אל was only used for future tense, saying not to do something.

One example is in Proverbs 4:6 -

אל-תעזבה

Could that be written like this?

לא-תעזבה


texts:
In the piece on music on "Strange Side of Jewish history" from the Yated it says "“It has been said that the only [original] tune that remains to us is the niggun ‘L’Dovid, Hashem tzuri,’” he writes. “There are two reasons to say this, first, because it is a fast tune, rising in tempo, like a real martial song, and secondly, it is amazing that every Jew, everywhere, whether in Africa, Asia, or Europe, uses the same tune for this psalm. This is amazing, because they do not share any [other] tunes of prayer or avodah, since in Arab countries all the prayer tunes are Arabic, and in the lands of Edom the tunes are of Edom, whereas for this psalm they all use the same tune.
“I traveled in many of the large countries of these places, investigated the matter, and found that it was true. This is a major indication that this tune is the only inheritance left from our forefathers and there is nothing else.”

What song is "L'Dovid, Hashem tzuri"?  I know of L'Dovid, Hashem ori, which is Tehillim 27, but what is "L'Dovid, Hashem tzuri"?   Thanks.


texts: Were all future Torah innovations taught to Moshe at Har Sinai?

texts:
Pirkei D'Rabbi Eliezer Ch. 2-------פרקי דרבי אליעזר פרק ב

  אמר לו, (רבי יוחנן לרבי אליעזר) אמשול לך משל למה הדבר דומה, למעין זה
  שהוא נובע ומוציא מים, ויש בכוחו להוציא מים יותר ממה שהוא מכניס. כך
  אתה יכול לומר דברי תורה יותר ממה שקבלו מסיני.

  [Translation by Seferia]:  (R. Yochanan) said to him (R' Eliezer), I
  will (also) tell thee a parable. To what is the matter like? To this
  fountain which is bubbling and sending forth its water, and it is able
  to effect a discharge more powerful than what it secretes; in like
  manner you are able to speak words of the Torah in excess of what
  Moses received at Sinai.

How can this be reconciled with:

Talmud Yerushalmi (Peah 2:4 - page 13a):---תלמוד ירושלמי פרק ב הלכה ד - דף יג עמוד א

  ריב"ל אמר... אפי' מה שתלמיד ותיק עתיד להורות לפני רבו כבר נאמר למשה
  בסיני מה טעם (קוהלת א) יש דבר שיאמר אדם ראה זה חדש הוא וגו' משיבו
  חבירו ואומר לו כבר היה לעולמים

  R, Yehoshua Ben Levi says... Even that which a senior student will
  lecture in front of his master, was already said to Moshe at Sinai.
  What is the reason (source) of this? [From the passuk: (Koheles 1:10)
  Sometimes there is a phenomenon of which one might say say, “Look,
  this one is new!”— And his friend will respond and say to him "it
  occurred long since, in ages that went by before":

Summary: In the Pirkei D'Rabbi Eliezer R' Yochanan tells R' Eliezer that he is able to speak words of the Torah in excess of what was received at Sinai. The Yerushalmi says that everything taught by students in foront of their masters was already said to Moshe at Sinai?

Suggested reconciliation:

The words in the Pirkei D'Rabbi Eliezer read: "יותר ממה שקבלו מסיני" more than they received at Sinai, which may be understood to mean that which the B'nei Yisrael learned at Sinai. And the Yerushhalmi says "נאמר למשה בסיני" was said to Moshe at Sinai, so it may not be a contradiction, because Maybe Moshe was taught everything, but not B'nei Yisrael, and R' Eliezer taught that which had not been learned by B'nai Yisrael at Sinai.

But, see Orchos Tzadikim - Ways of the Righteous, Sha'ar Hatorah which cites the Pirkei D'Rabbi Eliezer, and he says "

  וכן מצינו ברבי אליעזר הגדול: מתוך שעסק בתורה הרבה, העידו עליו רבותינו
  זכרונם לברכה שנתגלה לו מה שלא נתגלה למשה מסיני

So we find with R' Eliezer the Great: since he studied much Torah our Rabbis testified that it was revealed to him even that which was not revealed to Moshe at Sainai".

So according to the understanding of The Orchos Tzadikim R' Eliezer taught  words of Torah in excess of even what Moshe received at Sinai. Thus we are back to our question of how to reconcile Pirkei D'Rabbi Eliezer with the Yerushalmi.


texts: When (if ever) are converts still related to their relatives?

texts:
It is my understanding that when a person converts to Judaism, certain halachic relationships are severed.

So I have a couple questions about this.

Which relationships are severed?
Is a convert related to their Jewish (from birth) father?
If a person and their close relative convert together, are they still related? If so, what does "converting together" mean?


texts: Is everything in the Talmud considered Jewish Law? Can something be in the Talmud but not be considered Halacha?


texts:
In Hilchos Channukah (OC Siman 675 Sif 1 -- see also there Mishneh Brurah Sif-Katan 3) we learn that if one lit Channukah candle(s) (for the mitzvah) for one day and they stayed lit until the following day, he must nonetheless extinguish the candles and re-light them now for the sake of the mitzvah (of ner channukah) since each day is a mitzvah in and of itself.

What about in regards to Shabbos? That is, if someone lit Shabbos candles Erev Shabbos Parshas Chayeh Sarah (for example) and they stayed lit until Erev Shabbos Parshas Toldos and would easily burn well into the night, is this enough? Or must new candles be lit in honor of this Shabbos?  The main reasons for Shabbos candles is for Shalom Bayis — in order that one may see around the house — as well the enjoyment one has by eating by the candles. Seemingly these two things are fulfilled with the candles that remained lit from the previous Shabbos.


texts: What do our Rabbis say about wearing a poppy in the button-hole on Armistice Day?

texts:
The British Legion appeals for funds (called the Poppy Appeal) around Armistice Day (11 November) each year. People donate to the activities of the Legion and are given a paper/plastic poppy to wear.

The Legion says:

  Our 2015 Poppy Appeal campaign has launched with a stunning
  advertising and poster campaign across the country. Our posters,
  billboards and print ads are designed to show that when you wear a
  poppy you're not just remembering those who've lost lives in conflict,
  you're also helping the Legion to provide assistance to today's Armed
  Forces community.

My question is not  about giving money to the Legion.

I want to know what our Rabbis think about wearing the poppy in the button-hole.

Is it for example:

not a Jewish thing to advertise that you gave charity,

not a Jewish thing to wear a button-hole?


texts:
I sometimes hear mention of certain days being called a "hidden yom tov." Examples include Rosh Chodesh, Hoshana Rabba and Erev Yom Kippur.

I have a few questions related to this:

What does it mean that a day is a hidden yom tov, and what is the purpose?
What is the source of this concept, and how do we know what days these are?
What are all of the days that we know are hidden yamim tovim, and might there be additional days that we don't know about?
Will there come a time when hidden yamim tovim are "revealed"? What will be different then?


texts: Looking for a sefer with a collection of interesting/fundamental Rishonim on the Parsha

texts:
I'm looking for a sefer which is a collection of interesting, original and fundamental pieces from the Rishonim on the weekly Parsha. I prefer if they are quotes [the original wording], but also happy if they paraphrase what the Rishonim write.

Any recommendations?


texts: Jewish alternative to a Christian self-help book

texts:
I had a bad psychological trauma some time ago and I felt the urgent need to review myself. I found that reading self-help books helped me.

I tried to learn Mussar books (Mesillat yesharim, Chafetz Chaim) but my problem is boredom. I am ashamed to admit this, but while I could not make it till the third chapter of Messilat Yesharim, I could not stop reading a book like "Crucial conversations", a very insightful secular self-help book.

Somebody suggested me the book "Everybody's Normal Till You Get to Know Them". I did not read it but I am very fearful that Christian messages could make their way into my head if I read it, since it is written by a Christian. It is a book that, from its description, should speak of community, acceptance and tolerance and mentions the story of Jesus.

What I am looking for is:

A Jewish alternative

or

Some advice to how to deal with potential "spiritual danger" that could come from reading this book. Now I'm not familiar at all with anything that is related to Jesus or Christianity. Therefore, I believe that something like a Jewish strong, clearcut perspective on the story of Jesus, could make reading this book safer for my sanity and my faith (I don't want beetles in my head).


texts: Is the word 'Yahweh' (יהוה) ever uttered in jewish worship

texts:
I know very well that the word Yahweh (יהוה) is considered so holy by orthodox Jews that they do not dare to utter it. Even in Torah, they substitute it with either Adonai (יְהֹוָה), Hashem (השם) or Elohim (אֱלֹהִים). Furthermore, if one is well-versed in Hebrew Linguistic, significant difference in syllabus interpretation can be spotted throughout numerous passages where this word is mentioned.

This incredible respect and discipline got me interested. My main question is:

Is there a Jewish worship ritual where this word (Yahweh) is procedurally uttered?

Because of the significance of the name both for Jews and Christians, this question is very dear and important to me. Furthermore, the almost mystical power ascribed to it by Jews fascinates me.

Thank you for your answers in advance!

P.S.: I'm sorry if I offended any Jewish believers by writing the Holy Name down.


texts: What is the din with regards to kilei hayerek in chutz la'eretz? I see that many people have gardens in their backyards with vegetables right next to each other of different types.


texts:
What is the best design for a do it yourself portable Succah?
(just focusing here on walls, Scach will be a mat)
I am thinking something I can take to the park, and set it up right over the existing picnic tables. Most are about 5.5 feet wide with the seats, so a 6' by 4' Succah with 3 walls can cover a good portion of one. I dont need to stand it it, but should be able to move around, so 5 ft tall should be enough.
Requirements would be:

Easy to assemble
Can fit in the back of a mininvan
Walls that will not sway in the wind (can use 'lavud' walls)
Extra points for light weight and for low cost.


texts: Shir HaMa'aloth or 'Al Naharoth Bavel on Rosh Hodesh Av?

texts: When Bentching on Rosh Hodesh Av, do you say Shir HaMa'aloth for Rosh Hodesh or 'Al Naharoth Bavel for the Nine Days?


texts:
In Bava Metzia 59b, the rabbis are discussing a matter of halacha, and at some point a Voice from Heaven (bat kol) interjects an opinion.  The rabbis reply that the Torah is out of God's hands (they say "lo bashamayim hi", quoting the Torah itself) and that they will interpret it among themselves.  They then decide against the opinion of the bat kol.  God approves the process.

I remember reading that later Sages said that the bat kol's opinion was the logically correct one, and the rabbis' decision was logically incorrect.  Is this accurate and what is the reference?

The 12th century sage Nachmanides (the Ramban) commented that Sages will make mistakes, but it is better to let them make mistakes a few times and render decisions applicable to all, rather than have different Jewish communities follow different rules. (His comment may not have been about that episode.)


texts:
Many (most?) piyyutim have some sort of rhyme to them. Unlike alphabetic acrostics, for example, rhyming does not appear in Tanach. What is the earliest source of rhymes in Jewish texts?

(If R' Elazar HaKalir was the son of R' Shimon bar Yochai, as some maintain, he was probably the first to use rhyming. But there are many who argue with this claim.)


texts: What's the Juxtaposition of the two sections?

texts: In this week's parasha, Emor, we have at the beginning of it talking about what the Kohanim can and can't do. Next, we have later in the same parasha details of the Yomim Tovim. What's the connection: why is the topic of Festivals together with the Halachos of Kohanim Gadolim?


texts: Why does "ateres roshi" mean "my parent"?

texts:
The phrase "עטרת ראשי" (ateres roshi == my head's crown) appears in many Hebrew texts to refer to respectable individuals. I heard in a shi'ur recently that it specifically refers to the father of the writer, and some Googling later, it seems to be used in Modern Hebrew discourse to refer to mothers as well.

The connection to respectability is clear, due simply to the meaning of the words, and possibly the phrase's appearance in parallel to "my honor" in the pasuk "כְּבוֹדִי מֵעָלַי הִפְשִׁיט וַיָּסַר עֲטֶרֶת רֹאשִׁי" (Iyov 19:9). But what is the connection to parents? It almost seems disrespectful to refer to one's parent as an object generally used to aggrandize oneself and one's own image.


texts: Why does M'nachos 61:2 have only three of six kal vachomer arguments?

texts:
Bavli, M'nachos 61:2, quotes the tana Rabbi Shim'on (in my own loose translation):

  Three types [of offering] have three commands to them [all told]: each has two, but not the third. They are personal sh'lamim, communal sh'lamim, and a m'tzora's asham. Personal sh'lamim requires leaning while it's alive and waving once it's slaughtered, but not waving while it's alive. Communal sh'lamim requires waving while it's alive and once slaughtered but no leaning. A m'tzora's asham requires leaning and waving while alive, but no waving once slaughtered.

The g'mara then tries to derive that the third rule, the one that doesn't apply to each type of offering, should apply to it. How? By kal vachomer (argument a fortiori). The argument in each case goes like this: Offering A lacks command X but has command Y, so offering B, which has X, should, a fortiori, have Y. For example, communal sh'lamim lacks leaning but has waving while still alive, so personal sh'lamim, which has leaning, should a fortiori have waving while it's alive. And in each case the g'mara refutes the argument.

There are six possible such arguments, for the six possibilities of values for "A" and "B". (Any offering can be "A", and any other can be "B".) Yet the g'mara only goes through three of these: where "A" is the personal sh'lamim and "B" the communal (whose refutation I outline below), where "A" is the communal sh'lamim and "B" the personal (whose refutation is a pasuk that proves live waving can't be extended by derivation from "A" to other offerings), and where "A" is the personal sh'lamim and "B" the m'tzora's asham (whose refutation is a pasuk that proves slaughtered waving can't be extended by derivation from "A" to other offerings). It omits the other three possible arguments.

Now, one of the arguments it omits — where "A" is a m'tzora's asham and "B" is a communal sh'lamim — is dealt with by the argument it gives for another case, where "A" is a personal sh'lamim and "B" is a communal sh'lamim. In the latter case, the g'mara says the argument a fortiori is valid but we have a tradition (halacha l'Moshe miSinay, it seems) that a communal sh'lamim does not have leaning. Very well: once the g'mara's offered that response to the argument from personal sh'lamim, there's no point in trying to make the same argument from the m'tzora's asham.

But why are the other two arguments — where "A" is a communal sh'lamim and "B" is a m'tzora's asham, and where "A" is a m'tzora's asham and "B" is a personal sh'lamim — omitted?


texts: Feelings of mourning during Sefirat Haomer

texts:
Between Passover until Shavout, the Torah tells us to count seven weeks. The Rabbis added to this saying that because 24,000 students of Rabbi Akiva died during these seven weeks, we spend the majority of this time in a period of mourning (no listening to music, no weddings and no haircuts to name a few restrictions).

Why did the Rabbis decide that these 24,000 deaths warrant a period of mourning, but not other large numbers of Jewish deaths, namely 6 million during the Holocaust?


texts: Are there any records of the Beis Din's decisions regarding the Hebrew Calendar (e.g. to add months, how long the month would be), before Hillel Hakatan established the fixed calendar?


texts: Are there any dinim of aveilus for a child that was adopted when his adoptive parents pass away? Are there any poskim that spoke about this?


texts:
Who knows two hundred sixty-four?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.

Chodesh Tov!


texts: Ibn Ezra vs. Hachamim in Regards to Piyyutim

texts:
In Kohelet 5:1 (Al Tibahel), Ibn Ezra has a lengthy, harsh critique of R. Eliezer HaKalir and other Paytanim for their poetry's components (in short: flowery language, the use of allegory/metaphor/simile, mistakes in Hebrew, the use of Aggadic material) and their insertion into prayer.  However, the Rosh Hashana and Yom Kippur Machzor includes the statement beginning with "Misod Chachamim U-Nevonim" as a justification for inserting Piyyutim.  Based on this, I ask the following:

1)  Are there any communities that are strictly opposed to the recitation of Piyyutim in Chazarat HaShatz or for that matter in Davening across the board? (Excuse my ignorance)

2)  When did the recitation of Piyyutim in Davening become the accepted norm, at least in Ashkenazi communities?

3)  Can anyone recommend a work on the subject?


texts: Is 'them' in Psalm 12:7 about people, or is it about God's words

texts:
I've provided the King James Version translation of the entire Psalm 12 below:
>
1. {To the chief Musician upon Sheminith, A Psalm of David.} Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.

  They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.
  The LORD shall cut off all flattering lips, and the tongue that speaketh proud things:
  Who have said, With our tongue will we prevail; our lips are our own: who is lord over us?
  For the oppression of the poor, for the sighing of the needy, now will I arise, saith the LORD; I will set him in safety from him that puffeth at him.
  The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.
  Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.
  The wicked walk on every side, when the vilest men are exalted.

I'm particularly interested in the two times that verse 7 says them:

7Thou shalt keep them, O LORD, thou shalt preserve them from this generation for ever.

It seems to me that verse 7 speaks about the words of God at least once, perhaps with the first instance of them, but many translations render it as speaking about people twice. To me, that seems to make no sense because verse 6 clearly speaks about the words of God. But the majority of Psalm 12 does seem to speak about people, and the context also leaves it unclear to me.

I'm certain that the definitive answer can be found in the Hebrew, but I can't read Hebrew yet. I've provided a link to the Hebrew here.


texts: According to Wikipedia, which cites a sefer of takanot by the Toldot Aharon Rebbes, chassidim of that sect do not wear wool, for fear of shaatnez. If this is the case, what material are their tallitot and tzitziot made from?


texts: Was the fact that Moshe broke the Tablets Halachicly stealing from the Jewish people?

texts:
Famously when Moshe came down from Sinai the first time and saw the Jews sinning he cast down the tablets of the law given to him by God. My question works on the basic assumption that these tablets were not given to Moshe personally, but that he was in fact working as an agent to accept them on behalf of the Jewish people as a whole. I do not have a source for this assumption but it stands to reason as it is clear that the second set of tablets were given to the Jewish people as a whole and kept in the ark (along with the first set).

My question then is if the tablets were not Moshe's to break, was he guilty of stealing or otherwise causing a loss to the Jewish people for breaking them?

I realize there is a statement in the Gemarah where cause affirms Moshe's choice to break the tablets, but I don't believe that bears on this discussion as that gemarah is not speaking from a legal perspective.


texts: Can you use a "kosher" called microwave at work?

texts:
Let us assume there is an  workplace environment which has Jewish and non-Jewish employees and there are multiple microwaves, some designated clearly as "for kosher food only" and others that are for any type of food. These microwaves are in a public area which anyone can access.

Under what conditions may a Jew use the 'kosher' designated microwave to warm up food?


texts: Depilatories- creams or "shaving powders" on Shabbos

texts: Is it permissible to use Depilatories (creams or "shaving powders" which chemically dissolve hair) on Shabbos? and if not- why?


texts: Can one charge coffee to one's room on Shabbos?

texts: If one goes to a Hotel for Shabbos, can he order a coffee and charge it to his room, or is that forbidden, like other methods of buying food on Shabbos are?


texts: Can one establish a minyan in a nursing home?

texts:
SA O.C. 90:26 mentions that one cannot say amidah in an area where there is a bad odor such as from feces.

There is a nursing home near my home that has a minyan. Occasionally, the hallway gets a bad odor from patients. On the other side of the shul wall is a dialysis center, and while most of the time there is no problem, occasionally a foul odor passes through the wall.

Some of the patients that join the minyan may have "accidents" during davening. We had this a few weeks ago, and we had to end davening prematurely. (Someone proposed continuing outside on the patio, but we couldn't move about 5 patients all in wheel chairs.)

Considering all these factors, there's a fairly high possibility of having a foul odor occur during the services, esp. on Shabbat or Yom Tov when services are longer (as quickly as we try to make it, anyway.) With this consideration can one still establish a minyan in such an environment in the first place?


texts: In Sephardic tradition Selichot is said from the second day of Elul through to Yom Kippur.  I did not practice all this growing up and am trying to understand now.  What tefilot make up Sephardic Selichot?  Are the same tefilot said everyday?  Does it change day by day?  Please help.


texts: Does the Torah Address the Issue of Circumcision on the Sabbath?

texts:
Question - a Reference Request from Scripture:

Does the written Torah, (or Scripture), ever address the issue of Circumcision on the Sabbath?
Does Scripture indicate whether Sabbath Restrictions override the requirement to Circumcise on the 8th day, or if the 8th day requirement overrides the Sabbath Restrictions?
Consequently, Did the Sadducees or Karaites handle this issue differently from Pharasaic Judaism which relied on Oral Law?


texts: In Vezos Habracha where Rashi says on Perek 33:18 that the last 5 tribes he doubled over, Moshe did this because these tribes were weak so he wanted to strengthen them. However Rashi later on, on Perek 33:21 says on these words, being, ראשי עם, Rashi says that the reason why they would go ahead first is because they were mighty. So were Gad strong or weak?


texts: Why did Nadav and Avihu specifically not wear the Me'il?

texts:
The Midrash Tanchuma Acharei Mos (6) records one of the mistakes of Aharon's sons was

וְעַל יְדֵי שֶׁנִּכְנְסוּ מְחֻסְּרֵי בְגָדִים, דִּכְתִּיב בָּהֶן
מִיתָה, שֶׁנֶּאֱמַר: וְהָיוּ עַל אַהֲרֹן וְעַל בָּנָיו בְּבֹאָם אֶל
אֹהֶל מוֹעֵד וְגוֹ' (שם כח, מג). וּמֶה הָיוּ מְחֻסָּרִים. אָמַר רַבִּי
לֵוִי, מְעִיל הָיוּ מְחֻסָּרִים - they entered the holy area without
wearing the necessary clothes. What were they missing? The Me'il.

What was unique about the me'il above any other bigdei kehuna that Nadav and Avihu didn't wear it?


texts:
In Kiddushin 41a we read that if the wife is/becomes repulsive to her husband he [might be] overriding/transgressing the Mitzvah of ואהבת:

  "דאמר רב יהודה אמר רב אסור לאדם שיקדש את האשה עד שיראנה
  שמא יראה בה דבר מגונה ותתגנה עליו
  ורחמנא אמר "ואהבת לרעך כמוך"

  Rav Yehuda says that Rav says: It is forbidden for a man to betroth a woman until he sees her, lest he see something repulsive in her after the betrothal, and she will become repugnant to him, which will cause him to hate her. And the Merciful One states in the Torah: “And you shall love your neighbor as yourself”

Rambam Ishus 3,19: "עַד שֶׁיִּרְאֶנָּה וְתִהְיֶה כְּשֵׁרָה בְּעֵינָיו" seemingly did not have the addition of "ורחמנא אמר" and didn't bring it to Halachah. On the other hand he wrote (Ishus 15):

  "וְכֵן צִוּוּ חֲכָמִים שֶׁיִּהְיֶה אָדָם מְכַבֵּד אֶת אִשְׁתּוֹ יוֹתֵר מִגּוּפוֹ וְאוֹהֲבָהּ כְּגוּפוֹ."

But this is learned from the Gemmorah in Yevumos 62b:

  "תנו רבנן האוהב את אשתו כגופו והמכבדה יותר מגופו עליו הכתוב אומר וידעת כי שלום אהלך ופקדת נוך ולא תחטא:"

The questions:

What Rabbis learn that the Mitzvah of ואהבת applies to one's wife, based on that Gemmorah in Kiddushin?
Did Rabbis set additional precautions/rulings for a man toward his wife while already married, in order to prevent him from overriding ואהבת?


texts: Here in Eretz Israel, many figs have wasp larvae on them. Are wild figs kosher? Or kosher if you inspect them? I find it hard to believe that one of the shivat haminim is treif.


texts: What is the difference between simcha and oneg?

texts: The Mishna Berura (529:16) notes there is a difference between "simcha" and "oneg" regarding Chol HaMoed and Yom Tov, but doesn't seem to elaborate. I always assumed they were relatively interchangeable, but clearly there is a clear delineation - what is the difference between "simcha" and "oneg"?


texts:
In Gemara Gittin 57b we find a story about Nebuzardan "taking revenge" for the murder of Zechariah Hanavi.

To make a long story short, after he literally slaughters thousands of Jewish men, women and children, he runs away and converts to Judaism.

My question is who and why would anyone convert such a man to Judaism?


texts: Why is polygamy permissible on a Torah level?

texts:
As discussed here, polygamy is permissible on a Torah level, though not encouraged. As discussed in the latter question, Rabbeinu Gershom instituted his ban because

  It was instituted to prevent people from taking advantage of their wives.

  It was intended to avoid potential infighting between rival wives, which may also lead to the transgression of a number of biblical violations.

  Rabbi Gershom was concerned lest the husband be unable to provide properly for all his wives (especially during the difficult times of exile).

  The ban is intended to avoid the inherent rivalry and hatred between rival wives.

  There is a concern that a man may marry two wives in different locations, which may lead to forbidden relationships between offspring.

  ...

  It would seem that polygamy is not, and never was, an ideal state. The mystical works are replete with references to husband and wife being two halves of one whole.

(Sources removed, and grammar edited. See there for original version.)

According to all of this, if polygamy isn't encouraged and is far from ideal, why was it ever permissible in the first place?