texts:
I regularly travel to China (and other countries) for business purposes. I know there are other Jewish travelers who do the same which I sometimes meet on the way. I think that if we have the right system in place we could easily daven with a minyan. However, it is difficult to reach out to each person and make the right connections so everyone is at the same place, at the same time.

Is there anything that can be done to automate this process?


texts: Why doesn't "Yatir Bechorot Yatir" semicha exist nowadays? (ie besides "Yoreh Yoreh" & "Yadin Yadin")

texts:
The gemara in Sanhedrin 5a teaches us about 3 different levels of semicha:

“Yoreh Yoreh”- primarily in Yoreh Deah, but can also include Shabbos, Niddah etc- which allows the person to issue rulings in ritual law.

“Yadin Yadin”- inyanei Choshen Mishpat- but can also include Even Haezer- which gives the person the authority to rule in cases of monetary law.

“Yatir Bechorot Yatir”- As explained by R' Ari Enkin from TorahMusings:

  “Yatir Bechorot Yatir” semicha, which conferred upon the recipient the authority to determine matters relating to animal sacrifices. This included approving or disqualifying animals for ritual and sacrificial purposes based on the animal’s physical health or any blemishes that it might have. In many cases, a blemished animal was unfit to be offered in the Beit Hamikdash or to be used for other ritual matters. In addition to the halachic proficiency that the recipient was required to have regarding Temple and sacrificial proceedings, the recipient also underwent extensive veterinary training, as well.

While these guidelines illustrate that “Yatir Bechorot Yatir” semicha  is DEFINITELY not easy to obtain, I'm sure a very select few in the world know Hilchos Kodshim cold, and could also probably shimush to learn more about animals.

Why doesn't “Yatir Bechorot Yatir” semicha exist nowadays?


texts:
Are there any issurim involved in organizing a photo album on Shabbat?
Sources would be great if possible.


texts: Covering pictures in the house of a mourner

texts:
There is a minhag I have heard of where in addition to covering all of the mirrors in the mourner's house they would also cover all pictures of the deceased. I have long tried to find a source for this minhag, and eventually I did find a sefer discussing it, though I can't find that sefer anymore. Has anyone else heard of this minhag, and where it might be sourced?

It does not seem to be because the pictures are shiny and could be like mirrors, because all pictures would then be covered, and pictures that are not in frames shouldn't be.


texts: How to understand "If a thief steals from a friend and modifies the object..."

texts:
In an episode of "Shtisel" there is a scene where a Rabbi quizzes a Yeshiva applicant about the halacha (I think he says it is in Eruvin) "If a thief steals from a friend and modifies (the object) then he owns it. The show only gives the start of the student's answer.
Now maybe this is completely made up for the TV show, and maybe I just mis-understood the question.  But if the statement is even a little accurate, then I'd like somebody to explain what the halacha is, because it seems not to make sense.  What if I steal Ploni's wagon with the intent to pad the seats, and then I pad them (making an improvement) so I own it?  How is that right?
Now if the Gemorrah (or Mishna) says he owns it and has to pay compensation "from the best of his property" (as in some cases in Bava Kama) then it makes more sense.  But to just keep it does not make sense to me.


texts: What is the proof that HaShem's purpose in creation was to bestow good?

texts:
Rabbi M Ch Luzzatto in Derech HaShem (1:2:1) gives HaShem’s purpose in creation to “bestow of His good to another”. (Translation Aryeh Kaplan.) The translator in his notes gives several sources/references for this which I find very difficult to locate even at Hebrewbooks.com. They are: Emunos VeDeyos 2:1 end, 3:0; Or HaShem (Crescas) 2:6:2; Sefer HaYashar 1; Pardes Rimonim 2:6; Eitz Chayim Shaar HaKelalim %1

How does Ramchal (or any of the references) know that this was HaShem’s purpose?

Is the proof from Tehillim 89(3) כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה, שָׁמַיִם תָּכִן אֱמוּנָתְךָ בָהֶם?


texts:
What are the sources that would support the position that pants can be modest if:
a) they are very loose almost resembling a skirt or
b) by wearing a top that is long enough that it covers all the way down to the split in the legs.


texts: Visiting the prophet on Shabbat and Rosh Hodesh

texts:
Radak commentary on II Kings 4:23 explains that it was common for women to visit the prophet on Shabbat and Rosh Hodesh. Questions:

When did this custom begin? The question that the husband asks the Shunamite woman seems to imply that this was a common custom that was around for some time. Certainly, there were prophets such as Eliyahu and Samuel before Elisha.
Why was this a custom to do this specifically on Shabbat and Rosh Hodesh?
What did they do when visiting the prophet? What was the purpose of the visit?
Did men visit the prophet on those days, also? Did they join their wives, or was this more an occasion for women to visit on those days?


texts: May one write with a pencil or marker in the margins of a sefer Torah?

texts:
As a Ba'al Kri'ah (Torah reader), I sometimes find it difficult to locate the start of an aliyah (reading) on Shabbat, esp. in parshiot Vayetze and Miketz where both of these are one contiguous parsha (paragraph) with no breaks.

Would one be allowed (before Shabbat, of course) to mark in the side margin where the aliyot are located?

I've see sofrim sometimes mark in pencil something in the margin that indicates the place for a correction or some serial number that they need for their records (I guess when scanning). So, I'm uncertain if there is an exception for sofrim in certain occasions and, whether only an erasable marking may be used (like an erasable marker or pencil) or may one use a permanent marker as well?


texts: Magicians of Egypt (sometimes referred to as Jannes and Jambres)

texts:
Exodus 7:11 ESV

  Then Pharaoh summoned the wise men and the sorcerers, and they, the
  magicians of Egypt, also did the same by their secret arts.

Exodus 7:11 Hebrew Study Bible (Apostolic / Interlinear)

  וַיִּקְרָא֙  גַּם־  פַּרְעֹ֔ה  לַֽחֲכָמִ֖ים  וְלַֽמְכַשְּׁפִ֑ים
  וַיַּֽעֲשׂ֨וּ  גַם־  הֵ֜ם  חַרְטֻמֵּ֥י  מִצְרַ֛יִם  בְּלַהֲטֵיהֶ֖ם
  כֵּֽן

Is there any text which refers to the magicians in Egypt by name?

The only link that I can find is from the Damascus Document which I was led to from reading Moses in Biblical and Extra-Biblical Traditions by Axel Graupner, Michael Wolter.


texts:
Is Yirmiyahu 7:4 the source for the idea that there won't be a 4th Temple?
If not, what is?

  ד  אַל-תִּבְטְחוּ לָכֶם, אֶל-דִּבְרֵי הַשֶּׁקֶר לֵאמֹר:  הֵיכַל יְהוָה
  הֵיכַל יְהוָה, הֵיכַל יְהוָה הֵמָּה.
  4. Trust ye not in lying words, saying: 'The temple of the LORD, the temple of the LORD, the temple of the LORD, are these.'

Edit:
Rashi says this refers to the shalosh regalim, what is his source for that?


texts: Make a new leisheiv basucah if you go to a different succah?

texts:
If someone is eating in one succah, makes a proper leisheiv basucah, and then gets up and goes into a different succah, do they need to make another bracha?

My question is only about leisheiv basucah, not mezonot. With an ordinary food bracha, you can continue eating in a different location as long as you planned to be there (see How long does a Bracha last for if I'm moving around in a building?).
With leisheiv basucah though, it seems to be tied to the location (it's not said if you're not in a succah, for obvious reasons). That's why i wonder if it might need to be said again in the new location.


texts:
what is the meaning of "יְיָ" in "בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם
"?. Is it an actual word or is it something grammatical?


texts:
Rabbeinu Gershom issued a Cherem (ban) on unauthorized reading of private letters.

I would like to know how books which contain private correspondence or sh'elos us'shuvos between Rabbis and other people are published?


texts: How do Chazal know that the descendants of a Mamzer may never marry into the general populace?

texts:
The passuk says (Devarim 23:3-4):

  לֹא־יָבֹ֥א מַמְזֵ֖ר בִּקְהַ֣ל יְהוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹא־יָ֥בֹא ל֖וֹ בִּקְהַ֥ל יְהוָֽה׃

  A Mamzer may not come into the congregation of Hashem; even the tenth generation shall not come for him into the congregation of Hashem.

The Mishnah (Yevamos 78b) takes for granted that a Mamzer’s descendants may never enter into the Congregation:

  מתני׳ ממזרין ונתינין אסורין ואיסורן איסור עולם אחד זכרים ואחד נקבות:

  Mamzeirim and Nesinim are forbidden, and their prohibition is a prohibition for eternity, whether males or females.

The Gemara, as far as I can tell, does not justify this assertion.

What is the source for this? Perhaps the passuk means that even the tenth generation may not enter, but beyond the tenth generation is permitted? This might be justified by contrasting it to v. 4 regarding Moavites and Amonites:

  לֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמוֹאָבִ֖י בִּקְהַ֣ל יְהוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהוָ֖ה עַד־עוֹלָֽם׃

  An Amonite and Moavite may not come into the congregation of Hashem; even the tenth generation may not come for them into the congregation of Hashem forever.

Unlike the passuk by Mamzeirim, the passuk by Moav and Amon clarifies that it’s forever. Perhaps this indicates by Mamzeirim that it’s only until the tenth generation, but beyond that would be permissible?

What is the Mishnah’s source for asserting that a Mamzer is forbidden even beyond the tenth generation?


texts: Why GOD asked Jewish High Priest to have a Golden Plate with the inscription "HOLINESS TO THE LORD"?

texts:
Why is the High Priest asked to have a Golden Plate with the inscription "HOLINESS TO THE LORD" worn on his mitre  (Exo. 28:36)? is there any significant meaning in it?

In Exo. 28:38 it says "Aaron shall bear the iniquity committed in the holy things" and "they (Gifts from the People of Israel) may be accepted before the LORD."

Why is this Golden plate described with such impressive lines?


texts:
While the text explicitly states that Zeresh was involved in the plot to kill Mordechai (5:14), it never states that Haman's sons did anything wrong. If Korach's sons can end up being meritorious, why couldn't Haman's if they did nothing wrong independently?

By the end, the ten sons have been hanged and Zeresh hasn't. I know that there is the medrash that Zeresh leaves and is reduced to beggary as per this answer, but that answer indicates that 70 sons remain. So what did these 10 do which merited their death?


texts:
After paying a trip to the Natural History Museum in London I found myself wondering... would it be allowed (to any extent) to use a shofar of an animal that has kosher simanim but is extinct? There were a number of horned ram/antelope-like species that appeared to have split hooves and, given their closeness to kosher shofar animals in terms of how they were classified and appeared, would it be allowed to use their horns as a shofar? Is it too great of an assumption that they chewed the cud?

Furthermore, if timescales for fossilisation allows, would it be muttar to use a fossilised horn that is intact?


texts: For standard Oreo cookies, how many would be a kezayis by volume?  I have heard maybe 2.5 or maybe 3.


texts: What are the different types of oaths mentioned in Kol Nidre?

texts: I have a vague idea of what a Neder (an oath affecting an object's status) and a Shevuah (an oath affecting oneself) are based on cursory study of the Talmud, but what are the other 5 or so types of oath on the list?


texts: Are there any issues with blowing on your glasses to clean them on Shabbat?

texts:
Are there any issues with blowing on your glasses to clean e.g. dandruff off on shabbos? I was thinking that perhaps it is zoreh/winnowing - similar to blowing dust off old books?

In regards to zoreh applying to blowing dust off old books, I found it in the 39 Melachos book (Rabbi Dovid Ribiat) page 376:

  It would also seem probable that the following examples are also forbidden under Zoreh:....Blowing dust off an old book, bookshelf or dusty bottle.

That quote itself is referenced to a footnote - the footnote itself does not cite an exact source for that specific example, but explains why it should apply by citing many similar examples (e.g. where even blowing via mouth and not natural wind is Zoreh), and also gives rishonim sources mentioning that zoreh also applies to dust.


texts: PTIJ: All Sukkahs that are Kosher are also Passul?

texts:
If a Sukkah needs פסולת (raw organic material that can't be Mekabel Tumah and is detached from the ground) for the Schach to be Kosher, then doesn't every Kosher Sukkah have Passul-ness to it?
Which means every Kosher Sukkah has P'soles (Pasul material)? So then a Sukkah is both Kosher and Passul at the same time.
(This sounds like the Parah Adumah, making those Tahor Tamei, and those Tamei Tahor.)

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


texts: Did Yitzchak not Fulfill the Mitzvah of "Be Fruitful and Multiply"?

texts:
According to the understanding of many commentators "pru u'revu" (be fruitful and multiply) is a positive commandment which is not fulfilled unless a man has both a son and daughter as offspring. Based on this understanding it would seem that Yitzchak did not fulfill this commandment. Is this correct? Are there any sources that indicate that either:

He had a daughter
He was exempt from this mitzvah


texts: Why does earthly punishment start at 13 and divine punishment at 20?

texts:
Inspired by this question.

The age when one is obligated to keep Mitzvos is 13 (for a male and 12 for a female). (See Avot 5:21 and Bartenura)

After that age, Beit Din may punish them if they transgress the law.

Punishment from heaven starts at 20 years old (Shabbat 89B).

Why is the age when one may be punished by Beit Din 13 years old, and the age of punishment from heaven 20 years old?


texts:
In the Megila, it seems first that Jews have no specific enemies. But Haman is angry with Mordechai. Since he is angry with Mordechai, he decides the extermination of all Jews.

It seems that he knows how to play the chord. He uses old prejudices: Jews are not integrating into the nation. He has no problem convincing Achasverosh. It's known many people don't like Jews but there are not properly enemies.

Further in the Megila, we read that there was a war, Jews killed their enemies. The Megila makes it clear that there were known enemies. As if there was a kind of organized Nazi-like party, or another nation who was preparing for war against Jews.

At first reading it's obvious that the history is not clearly written. It's like there is a change of point of view in the narrative. How can we explain this?


texts:
Should you make al haeitz after a food containing a kezayis of the 7 species if it was not recognizable as such (=got a bracha rishona of shehakol) and/or there was no briyah (complete fruit)?

What if you made a shehakol because the 7 species was tofel, but you ate a kezayis?


texts: Is it considered stealing to look at mi.yodeya while at work?

texts: More generally, doing personal things like phone calls, emails, etc. while on company time. How far does the "everybody does it" rationale go? I believe there is some category in halakha that accounts for reasonable assumptions.


texts: Why is the plural form used in describing the creation of man?

texts: When man is being created, it is Betzelemenu Kidimutenu, why is this in plural form? Is this implying that the oneness of God Echad is somehow contradicted?


texts: What is the correct way to write refuah shleimah, רפואה שלמה or רפואה שלימה?

texts: What is the correct way to spell refuah shelimah in Hebrew. Is it with a שלמה or שלימה?


texts:
We have a  tradition that Torah is sweet, and learning it brings immense joy.
I have found this to be true, and indisputable.

However, the question is if this is
a) nature or nurture or
b) meant to be specifically nature or nurture or
c) is actually nature or nurture.


texts: PTIJ: Two apostates in your Mishloach Manot?

texts:
I've heard many people talking about making sure you include two מינים, apostates, in your Mishloach Manot gifts on Purim.
Why is it important to include two apostates in your gifts to friends, and how does that improve the gift?

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


texts:
The Gemara in Berachos 12b says "They sought to establish [various passages] in the Shema" and "they establish[ed] the passage of tzitzis in the Shema" (Artscroll trans.)

I had thought that the obligation to recite the Shema was biblical.  Who established the passage of tzitzis in the Shema, and if only this passage was established - with Shema and V'haya being biblical requirements - does this make Vayomer derabanan?


texts: Should I say the morning blessing on head covering even if I don't cover my head?

texts: Should unmarried women--and all those who do not cover their heads for whatever reason--still say the morning blessing "otayr yisro-ayl b'siforo" ("Who crowns Israel with splendor"), referring to head covering? Or would this be a bracha levatala?


texts:
I've seen two expressions used by Chazal:

Hashem judges a person מידה כנגד מידה, measure for measure, for example Nedarim 32a

במידה שאדם מודד בה מודדין לו, by the measure a person uses They use to measure him, for example Sotah 1:7

I'm wondering if they're the same thing or is there a nuanced difference between them.


texts: Rosh HaShanna glossary: What do hain, hesed, and rachamim mean?

texts:
There are many words in the siddur and in the machzor for Rosh HaShanna that seem central to the prayers for the season including hain, hesed, and rachamim, and also words translated as: help, save, pity, redeem, pardon, forgive, console, hamol (heb. - also translated as pity), charity, tear up evil decree, gracious, mercy, aid, heal, rescue (hatzlianu), chapar (grant tonement), and return.  (Surely this list is not complete.)

Some of these terms seem similar.  Some of the translations have Christian overtones.

I am looking for a glossary or discussion of the various terms for repentance, etc.  Can anyone point me toward such a document.  If not, might anyone provide some ways to understand which of these terms are absolute synonyms, which are similar terms, and which are completely different?


texts: Why do we read Leviticus 22:26-32 on the first day of Sukkot?

texts:
I'm wondering what explanations are offered (preferably by the various Rishonim), if any, as to why we read Lv. 22:26-32 on the first day of Sukkot. The latter part of the reading (23:1 and on) is easier to understand as it deals directly with the festivals. But the opening piece doesn't, discussing the details of minimum age and some other requirements for sacrifices.

  וַיְדַבֵּר יְהוָה, אֶל-מֹשֶׁה לֵּאמֹר.  שׁוֹר אוֹ-כֶשֶׂב אוֹ-עֵז כִּי יִוָּלֵד, וְהָיָה שִׁבְעַת יָמִים תַּחַת אִמּוֹ; וּמִיּוֹם הַשְּׁמִינִי, וָהָלְאָה, יֵרָצֶה, לְקָרְבַּן אִשֶּׁה לַיהוָה.  וְשׁוֹר, אוֹ-שֶׂה--אֹתוֹ וְאֶת-בְּנוֹ, לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד.  וְכִי-תִזְבְּחוּ זֶבַח-תּוֹדָה, לַיהוָה--לִרְצֹנְכֶם, תִּזְבָּחוּ.  בַּיּוֹם הַהוּא יֵאָכֵל, לֹא-תוֹתִירוּ מִמֶּנּוּ עַד-בֹּקֶר:  אֲנִי, יְהוָה.  וּשְׁמַרְתֶּם, מִצְוֺתַי, וַעֲשִׂיתֶם, אֹתָם:  אֲנִי, יְהוָה.  וְלֹא תְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי, וְנִקְדַּשְׁתִּי, בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:  אֲנִי יְהוָה, מְקַדִּשְׁכֶם.  לג הַמּוֹצִיא אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם לֵאלֹהִים:  אֲנִי, יְהוָה.
  And the LORD spoke unto Moses, saying: When a bullock, or a sheep, or a goat, is brought forth, then it shall be seven days under the dam; but from the eighth day and thenceforth it may be accepted for an offering made by fire unto the LORD. And whether it be cow or ewe, ye shall not kill it and its young both in one day. And when ye sacrifice a sacrifice of thanksgiving unto the LORD, ye shall sacrifice it that ye may be accepted. On the same day it shall be eaten; ye shall leave none of it until the morning: I am the LORD. And ye shall keep My commandments, and do them: I am the LORD. And ye shall not profane My holy name; but I will be hallowed among the children of Israel: I am the LORD who hallow you, that brought you out of the land of Egypt, to be your God: I am the LORD.

What is the relevance to Sukkot? Do the Rishonim offer any explanations as to the relevance of this to Sukkot?


texts:
Where can I found the discussion regarding the permissibility of using the hotwire/highwire (the electric wire which is all the way at the top of the utility pole) as part of the Eruv? Thanks
The issue is as follows:
The high wire doesn't pass directly above the utility pole, rather there is an extension that continues upward along the side of the pole and reaches pass the top of the pole, and it is that extension which is holding the high wire.
as this

The high wire is on top of that extension. To be clear, the extension continues parrralel along the pole and continues above the pile, the extension is not perpendicular to the pole.The issue is whether the amud of the tzuras hapesach has to be straight, or could the abutment be considered as part of the amud.
Adding a lechi along the hight of the pole to end under the abutment is not an option, being that it is so high up and the city does not allow anyone to get anywhere near the hotwire. I'm asking in a case of a shas hadchak, if bideved one can rely on the hotwire.


texts: Translation please Yiddish and roshai taivois about getting married fast

texts:
Please help me translation (understand)
Igres kodesh 24 pg 227 (second paragraph)

I understand the last line that

  "whoever shortens the time between the decision (to get married) and the marriage it is praiseworthy"

But I do not understand

  בימינו אלה הנה מכמה טעמים (כולל גם - דיר''ש) אינו ענין צו בינדען זיך ועאכו''כ א צווייטן - באם התכנית שהחתונה תהי' לאחרי זמן רב.


texts: what sources discuss dipping challah in both salt and honey or only honey during rosh hashanna?

texts: Many people dip their bread in only honey over rosh hashanna but I was under the impression that one should dip in both salt and honey. What sources discuss either dipping in both salt then honey or only in honey?


texts: Reason for different punctuation of the prefix vav?

texts: In the Siddur, the prefix vav is seen with various punctuations (e.g., shva, kamatz, patah, shuruk).  When is each of these different punctuations used with a prefix vav and how does each affect the meaning of the prefix vav?


texts: Why does Rashi call tzeirei and segol "kamatz katan" and "patach katan"

texts:
Rashi often refers to tzeirei as "kamatz katan" and segol as "patach katan".  Why?  In what sense are they smaller versions of kamatz and patach?

I understand that kamatz and tzeirei are תנועות גדולות, while patach and segol are תנועות קטנות, which has some consequences for sheva na and dageshim.  Rashi's classification is going in a different direction.  Does it also have grammatical consequences?

             Tenuah gedola       Tenuah ketana
Rashi big    Kamatz              Patach
Rashi small  Tzeirei             Segol


texts: Why did the Persian Empire bury Esther with Mordechai?

texts:
I find it hard to believe that as a royal queen, the Persian Empire buried Esther with Mordechai, instead of with the other monarchs.
Yet there are 2 locations in Iran, both claiming that Mordechai and Esther are buried there.
Did the Jews petition for it? Did they move her grave later?
I know that Mordechai was elevated into power as well, but Esther was the queen and Achashverosh's wife! How'd they pull that off?


texts:
How old is the world 1) from the creation of the first day and then 2) from the creation of Adam?

If Adam and then each of his descendents lived for around 1000 years, and then Noach and his descendents, and then Avraham and his descendents, then isn't this world older than we think it is?


texts:
Midrashim says that Batya got tzaraat, so she use to go to the river nile to feel better after washing.

why did she get tzaraat?


texts: Are you allowed to wear old Shabbos clothes during the week?

texts: If you have a garment that was specifically designated to be worn on Shabbos (or Yom Tov) are you allowed to start wearing it during the week if it has become worn out from repeated use and thus no longer proper for Shabbos?


texts: Why does a Chabad tallit katan have silk corners?

texts:
All wool tallitot katanim I have ever seen have reinforced corners, usually made from a square of cotton cloth. This prevents the tzitziyot from tearing through the hole from daily "wear and tear" and rendering the tallit katan passul (unusable).

However, aside from the usual differences that distinguish a Chabad tallit katan from others (two diagonal holes; tzitzit tying mehtod; round neck), a Chabad tallit katan has reinforced corners with silk squares, rather than cotton. I have been told this is the Chabad minhag. I am inclined to believe this is specifically a Chabad minhag, as I have never seen a non-Chabad tallit katan with silk corners, only with cotton corners.

Why is the Chabad minhag to have corners reinforced with silk? In the comments to this question before I edited, people didn't understand that I know that the silk is there to reinforce the corners and keep the hole from tearing through. But why specifically silk, when other tallitot katanim have cotton corners? Cotton seems to me a better material to reinforce with anyway, as silk is a delicate cloth and can easily develop tears, holes, etc.

For those who were unfamiliar with this aspect of a Chabad tallit katan, please refer to these pictures, courtesy of Ben's Tallit Shop:

As you see above, the Chabad tallit katan has silk corners...

...Whereas a regular tallit katan has cotton corners.


texts:
I found this quote from Bereshit Rabbah 84:4: Ya'akov,  his  father,  made  many  converts in Egypt. And another in Shemot Rabbah 18:10 G-d made a joyous occasion for Israel, since He redeemed them - God said, "Anyone who loves My son should come and rejoice with My son." The proper ones of Egypt came and made a Pesach sacrifice with the Jews and went out with them, as it is stated (Exodus 12:38), "And also a mixed multitude went out with them."

Often these groups are later depicted as not sincere and troublemakers like the Erev Rav for example.

But are there also commentators or sources who teach anything about those who actually converted completely? Who during the time that the Israelites lived in Egypt got connected/attached somehow and through all the miracles and plagues they witnessed got to the insight that there's only one G-d (they came to know that HaShem is Lord (Shemot 7:5, 14:18, 29:46; see also Shemot 18:8-12 what such a witness could mean). Where there people who truly accepted G-d and joined the Israelites in their servitute to Him?

Did any of the good which befell the Israelites, also befell other righteous persons living in Egypt at the time?


texts: Difference between וַהֲשִׁיבְךָ and וֶהֱשׁיבְךָ

texts:
Bereishit 40:13

  בְּע֣וֹד ׀ שְׁלֹ֣שֶׁת יָמִ֗ים יִשָּׂ֤א פַרְעֹה֙ אֶת־רֹאשֶׁ֔ךָ וַהֲשִֽׁיבְךָ֖ עַל־כַּנֶּ֑ךָ וְנָֽתַתָּ֤ כוֹס־פַּרְעֹה֙ בְּיָד֔וֹ כַּמִּשְׁפָּט֙ הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיִ֖יתָ מַשְׁקֵֽהוּ׃

Devarim 28:68

  וֶהֱשִֽׁיבְךָ֨ יְהוָ֥ה ׀ מִצְרַיִם֮ בָּֽאֳנִיּוֹת֒ בַּדֶּ֨רֶךְ֙ אֲשֶׁ֣ר אָמַ֣רְתִּֽי לְךָ֔ לֹֽא־תֹסִ֥יף ע֖וֹד לִרְאֹתָ֑הּ וְהִתְמַכַּרְתֶּ֨ם שָׁ֧ם לְאֹֽיְבֶ֛יךָ לַֽעֲבָדִ֥ים וְלִשְׁפָח֖וֹת וְאֵ֥ין קֹנֶֽה׃

Why the difference in nekudot?  The Minchat Shai in Vayeishev mentions it (and gives a siman, וָוֵי העמודים, meaning the first one is a patach which is the small version of kamatz, and the second one is a segol which is the small version of tzeirei) but doesn't elaborate.

The Artscroll Chumash's Onkelos also writes the nekudot differently: וִיתֵיבִנָּך in Vayeishev, וְיָתֵיבִנָּךְ in Ki Tavo.  The second is consistent with what they have for והשיב in Bamidbar 5:7.  (Mechon Mamre's Onkelos is the same for both, וְיָתִיבִנָּךְ.)


texts: Between a siddur (prayer book) and Tehilim (or other book of Nach), which should go on top? also, is there a distinction between printed or handwritten?


texts:
The great mysteries of Shabbat and Olam Haba.

Why is Shabbat connected to Olam Haba (afterlife) and how?

Is it because the afterlife is a place of rest from creative work?
Is it because there will be one day of rest in Olam Haba?
How is Mashiach connected to Shabbat?

In the Mishnah, Rabbi Yaakov says: "This world is like a lobby before the Olam Ha-Ba. Prepare yourself in the lobby so that you may enter the banquet hall." (Pirkei Avot 4:21)

Similarly, the Talmud says: "This world is like the eve of Shabbat, and the Olam Ha-Ba is like Shabbat".

So why is Shabbat connected to Olam Haba and how?


texts:
The Talmud does not consider Jacob's "other" two wives, Zilpah and Bilhah, to be "matriarchs":

תָּנוּ רַבָּנַן: אֵין קוֹרִין ״אָבוֹת״ אֶלָּא לִשְׁלֹשָׁה, וְאֵין קוֹרִין ״אִמָּהוֹת״ אֶלָּא לְאַרְבַּע. -- The Sages taught in a baraita: One may only call three people patriarchs, [Abraham, Isaac, and Jacob, but not Jacob’s children.] And one may only call four people matriarchs, [Sarah, Rebecca, Rachel, and Leah.] [Berakhot 16b]

Why not?  They had the status of wives and were mothers of some of the tribes.  I found only one source that refers to them as "matriarchs", a popular 17th-century Musar work:

Thus I have seen it written in the name of one great scholar that Dovid Hamelech was asking the Holy One Blessed is He to break and destroy Israel’s oppressors in the merit of the twelve tribes [shevatim] who were born to the four Matriarchs. For the acronym of the names of the Matriarchs is the word barzel — “iron”: Bilhah, Rochel, Zilpah and Leah. The merit of the Matriarchs stands by us to deliver us from the harsh judgments alluded to by the word “blood” because these derive from the female aspect of the Sitrah Acharah..  [Kav HaYashar 47:2]

Are there others?  Is there a dispute?  What are we discussing here?  Why does it matter whether a progenitress of Israel is called a "matriarch" or not?
Note: This archived answer only confirms what I found: Only the mystics consider Bilhah and Zilpah as "matriarchs". My questions above are not answered.


texts: During the three weeks, may parents put on music that helps their children sleep? Perhaps there is a difference between before Rosh Chodesh Av and after Rosh Chodesh Av.


texts: I remember hearing from Rabbi Yosef Mizrachi that HaShem created two Torahs, one the Oral and Written and the other the natural world. My question is, when is it a positive mitzvah to study science and philosophy? I know that it can be justified vis-a-vis earning a parnassah, or saving a life. That is, in order to fulfill a primary mitzvah. I have also heard that it is a mitzvah when used for a holy purpose, e.g. to defend and support Torah ideas. But is that where the obligation to learn science, i.e. HaShem's creation, ends? Sometimes, learning science for its own sake helps to acquire greater depth in understanding.


texts:
There is a custom to blow the shofar from the right side of the mouth. 585/6; Rama 585/2 in name of Minhagim; Shlah brought in M”A 585/4; Kaf Hachaim 585/29
Is there a benefit of having a shofar that is bent specifically to the right hand side?
If so, is it to the right of the shofar blower or right side of the animal that it came from?


texts: Why teaching kids Torah is the only forbidden profession for singles Yihud-wise?

texts:
The Mishnah in Kiddushin (4,12-14) outlines the laws of Yihud. While the Toseftah provided in #14 warns in general about teaching "his son a woman’s trade", the only profession that is explicitly prohibited for singles is teaching the written Torah to kids in #13:

  לֹא יִלְמַד אָדָם רַוָּק סוֹפְרִים
  An unmarried man must not learn to be a teacher.

I understand that many professions require/allow for Yihud in a woman's house (a peddler) or a man's house (a carpenter). But for a teacher the kids always present, so there can be no Yihud anyway.

Is teaching Torah the worst profession Yichud-wise? What was so special/dangerous about it in their times? Does it still hold Halachicly?

Note, I don't question the Mishna's ruling, I ask why teaching is worse than others.


texts:
Are men and women permitted to play volleyball against each other, with each team only one gender?

Does it make a difference if they are separated by an opaque wall or a regular net?


texts: An uncertain end for an uncircumcised baby?

texts:
According to this article, a circumcised person cannot enter Gehinnom. It is for this reason that a stillborn baby is circumcised.
So what happens to a stillborn baby that is buried without circumcision?


texts: May non-kasherable items be put into kosher service if they arrived new-in-box?

texts: I understand that glass and ceramic are not kasherable but they still are by far the most convenient and least expensive materials for dishes and cups.  If these vessels were purchased new-in-box, it would seem they would not need kashering as they made no contact with food yet.  On that basis, may non-kasherable items that arrive in such condition be used in a kosher kitchen?


texts:
Are oaths prohibited or only discouraged?

And is there a difference between swearing what happened in the past versus swearing what one will do in the future.   One can't be sure he will live up to his oath to do something in the future, but at least on things one can actually remember, that can't get him into trouble, he ought to be able to remember much of the past (and when he can't, for example as a witness in court, he can just say he can't remember.)


texts: I have tried to read up and understand why shell fish aren't kosher, but the reasoning for scales/fins seems to be able to apply to shellfish as well. Is there any logical explanation?


texts: Mishloach manot must be two foods. Is it acceptable to be one food which is often served as a condiment to the other? For example, sending a roll and chummus.


texts: When in the history, did people begin to have 8 threads in Tzizit?

texts:
Rambam (Tzizit 1;1) says that "No definite number of threads is prescribed in the Torah for the fringes".
Then my question is:
When did the tradition of having 8 threads start?


texts: Saying Bircat Hamazon after the end of Shabbat

texts:
good afternoon.

In my question book for the giur I found the following question ...
If you eat the third meal and the time for Shabbat has already passed, do you still say the additions of Shabbat to Bircat Hamazon?
(Asked for clearification ... I mean there is a difference between interrupting your meal and interrupting your bircat hamazon)
I do not know the answer.

I "guess" you will not say the addition as this one is not essential for the normal weekday bircat hamazon except in the rare situation that shabbat has ended during one's prayer (the case one has to interupt his bracha for an urgent reason). But I am not sure at all.

Thanks for the help.


texts:
For the first time I seen in Tosfot Yevamot 57b הרב רבי יום טוב מיוני

I didn't find in Wikipedia about him.

Does someone know who is this Chacham, what is his place in Tosfot constellation?


texts: Why was Rabbi Isaac Luria called "G-dly"?

texts:
R' Luria's acronym is the AR"I. The Hebrew of that roughly translates to Godly Rabbi Isaac. Why is he called Godly, and many other great rabbis are not?

Related: Why refer to Isaac Luria as the Arizal, and not Arizatzal?


texts: Lo Yiyheh is the first of the Ten Commandments?

texts:
The Ten Commandments, or more accurately the Ten Statements (עשרת הדברות), are pretty well known. The first is (I believe universally) understood as the statement אנכי השם אלקים, I am the Hashem your G-d (Exodus 20:2). The second is לא יהיה לך אלהים אחרים על פני, Don't have other gods before Me (Exodus 20:3).

This is why I was surprised to see Rashi to Horayos 8a s.v. תורה אחת bring from the Sifrei Bamidbar § 112 the following statement:

  כי דבר ה' בזה שבזה על דיבור ראשון שנאמר בו אנכי ה' אלהיך ולא יהיה לך אלהים אחרים על פני

  "For he has scorned the word of Hashem" (Numbers 15:31). For he scorned the First Statement (of the Ten Commandments), as it says I am Hashem your G-d; don't have other gods before me.

Why is the second commandment being quoted here? Is it לאו דוקא, meaning, not to be understood literally as considered the first of the Ten Commandments?


texts: The Rambam in his Hakdama to his Pirush on Perek Chelek in Mesechtas Sanhedrin mentions the points of belief a Jew must have. To the best of my knowledge these are the basis of the well-known formulation known as "Ani Maamin" before the first words in each phrase. Who authored this wording of the principles?


texts: Receiving an Aliyah/Dukhening While Wearing a Catheter

texts:
Can a man wearing a catheter Dukhen (say the priestly blessing) or get an Aliyah?

ADDITIONAL INFORMATION: The catheter drains urine through tubing to a bag attached to the body. Everything is hidden under clothing. The catheter must be emptied and cleaned on a regular basis (which can be done prior to the Aliyah or Dukhening) but it is possibly (likely?) that some remnant of urine would remain in the tubing.

Would potential answers differ depending upon whether or not the person can control his urine while engaged in the holy acts? How about if it is certain that the entire system can assuredly be 100% clean?

Thank you.


texts: Askinu Seudasa and Azamer Bishvachin before Kiddush

texts:
There is a variety of placement in siddurim which include Askinu Seudasa and Azamer Bishvachin.  Some (Tefila Yeshara, Artscroll if memory serves correctly) put both before Kiddush.  Some (Tehilas Hashem) put Askinu Seudasa before Kiddush and Azamer Bishvachin is placed after Hamotzi as a zemer.  I have also heard that some say both as zmiros, although I haven't seen a siddur which evidences this practice.

There also seems to sometimes be a variance in practice between evening Kiddush and morning Kiddush.

What are the reasons behind the differing placements?  Which groups follow which opinion?


texts: What is the meaning of 'Tishbi' in 'Eliyahu haTishbi'?

texts: I've heard the theory that it's a place, but have never heard of a place with a similar name...


texts: I have seen people daven chazaras hashatz after a minyan  has just ended out loud,and they expect everyone to answer their kedusha and then they continue the rest of their shmoneh esri quietly. Is there any mekor for this,did I miss something in the Shulchan Aruch?


texts: I would like to start learning Nach yomi (one or two perakim a day) but I don't just want to read the Hebrew/English since I will not end up with a proper understanding as to what is actually taking place (according to the Torah shebe'al peh). I also don't want to learn with one of the perushim as this will take too long for the amount of time I can dedicate to this. That leaves me looking for a resource that can give me the highlights without taking too much time to go through. Perhaps a perek by perek summary with essential explanations would help alot. Any suggestions?


texts: Why did Yaakov ask Yosef to swear in the way he did?

texts:
Inspired by this question

In Bereshis 47:29 Yaakov asks Yosef to "put his hand under his thigh" (a euphemism) and swear not to bury him in Egypt. Here, unlike by Avraham, there is no indication that the mitzvah of milah is more important to Yaakov than any other (such as learning torah or gid hanasheh). Why then did he ask Yosef to swear in that way?


texts: if a convert later finds out she was Jewish anyway through her mother's mother, does she need a new ketubah?

texts: If a convert (orthodox) later finds out she was Jewish anyway through her mother, does she need a new ketubah since the one she has says bas Avraham and giyorta? Would the answer be different if the biological father was Jewish or not Jewish?


texts: What Hebrew font should I use for my English sefer?

texts:
I'm writing a sefer on sugyos of the Gemara in English. There is a lot of Hebrew mixed in with the English. The problem with the font(s) I'm using currently (calibri for english, frank ruehl for hebrew) is that the transition from English to Hebrew isn't smooth, it's jarring when the eyes of the reader go from the left-to-right English to the right-to-left Hebrew, and it ruins the immersion.
So, what Hebrew font can you recommend that will have a smoother transition when going from the English to the Hebrew parts of the paragraphs?


texts: Sukkot is z'man simchatenu -- the season of our rejoicing.  But the megilla associated with it is Kohelet (Ecclesiastes), which is a downer and somewhat depressing.  Why?  Sources say it is to provide a counterweight to unbridled rejoicing.  Perhaps so, but the problem is that the Torah says: Vesamachta bechagecha, vehaita ach sameach -- You will rejoice in your holiday, you will ONLY rejoice. [Deuteronomy 16:14-15] The word "only" seems to exclude "counterweights".  So what is the resolution? (Note: Most Sephardim don't read Kohelet on Sukkot.)


texts: Prerequisites for attending Yeshiva as a middle aged Baal Teshuva

texts: What are the prerquisites for attending yeshiva for the first time as a middle aged man without a strong background in Yiddishkeit? The yeshiva graduates I've meet seem very intelligent, does one need to be at that level to study at a yeshiva, particularly as concerns yeshivot geared towards baalei teshuva?


texts: Does the shat"z or congregant have to say the correct Song of the Day?

texts:
Let's say on Tuesday a congregant or the Shat"z said the Shabbat mizmor, accidentally. Does either one need to repeat it saying the correct one for that day of the week?

I know that this is "just Tehillim", and one can say any Tehillim at the end of tefilla. (I've seen many shuls add one or two esp. Shir Hama'lot. It's usually done for the ill or so that someone can say Kaddish, etc.) But, perhaps because one introduced the mizmor of the day with the phrase, e.g.:

"Today is the 3rd day of the week which on it the Levi'im would say in the Bet Hamikdash"

And then, he says the wrong mizmor. In a sense, it seems to be a misleading statement, perhaps, as the Levi'im did not say the Shabbat mizmor that day.


texts: Did any of the early Rabbis encounter Mohammed?

texts:
Mohammed, the prophet of Islam, lived in Saudia Arabia, mainly in Mecca and (later) Medina. He lived from 570-632CE.

According to this wikipedia article there were Jews in Saudia Arabia at that time:

  The first mention of Jews in the areas of modern-day Saudi Arabia dates back, by some accounts, to the time of the First Temple. Immigration to the Arabian Peninsula began in earnest in the 2nd century CE, and by the 6th and 7th centuries there was a considerable Jewish population in Hejaz, mostly in and around Medina...

This would be placed around the times of the Savoraim or early Geonim.

Is there mention in the writings of the Savoraim, Geonim, or early Rishonim of any encounters between Jewish leaders/scholars of the time and Mohammed?


texts: Why was the knowledge of good and evil embodied in the fruit of a tree?

texts: In the story of creation man is forbidden from eating from the tree of knowledge of good and evil. Why was the knowledge of good and evil embodied in a tree and fruit specifically?


texts: Shechting a goose during teves and shevat

texts:
The Rama in Yoreh Deah 11:4 cites a custom that some shochtim (ritual slaughterers) won't slaughter a goose during Teves or Shevat unless they eat from the heart of the animal.

  הגה: מקצת שוחטין נזהרין שלא לשחוט שום אווז בטבת ושבט אם לא שאוכלין מלבה, משום שקבלה היא שיש שעה אחת באותן חודשים: אם שוחט בה אווז – ימות השוחט אם לא אוכל ממנה. ונוהגין לאכול מן הלב (תשב"ץ בשם רבי יהודה חסיד).

Is this still practiced today? That is, do shochtim refrain during these months if they don't eat from the heart?

It's also sourced somewhere (though I don't remember where) that eating an animal's heart makes one forget his learning. How/why, then, would shochtim slaughter geese and eat of the hearts?


texts: I'm looking for the place in Mishneh Torah, I believe in Hilchot Avoda Zara V'Chukot Goyim, where it lists the prohibition on stealing ( genivah ) from a non-Jew, but I can't seem find it.


texts: The Mishna in Avos says that one should get married at 18 , is there a reason for this particular age ?


texts: Can one use ma'aser money to pay for shipping a donation to charity?

texts:
If one orders an item to donate to a charitable organization, such as a shul or Yeshiva, and wants to deduct the value of the item from his ma'aser money, can he deduct the shipping costs?

Does it make a difference if he could have picked the item up in the store and saved on shipping, but for his own convenience (or time constraints) chose not to?


texts: Is Daniel healthy and wise in spite of his diet, or because of his diet?

texts:
Does Jewish tradition understand that Daniel's vegetarian diet in chapter 1, assumedly due to not having a source of clean meat, was healthy and hence thats why he looked good following this diet?

I recently discovered that there is an alternative view: Daniel's health is essentially a demonstration of a miracle, that they were able to look good in spite of their restricted diet.


texts:
My question about nail-cutting is whether each of the following is halacha, minhag, or old-wives' tales.

Not cutting both fingernails and toenails on the same day.
Not cutting nails at night (is this after shkiah, tzeis?).
Not cutting the digits in order.
Not cutting nails on Thursday (so they won't start growing on Shabbos).

I'm pretty sure #3 and #4 are halacha (Shulchan Aruch), but I wonder about the other two. Are there any other rules I'm forgetting?


texts: What beracha do you make on Golden Puffs?

texts:
Golden Puffs is a honey glazed puffed wheat cereal.
I'm looking for the sephardic minhag.
Preferably an answer from Rabbi Ovadia Yosef.
I've narrowed it down to either adamah or mezonot.


texts: Lighting the first Chanukah candle after the first Brachah

texts:
There's an interesting way of lighting Chanukah candles that I've seen some people do. On the first night, the lighting is similar to the 'standard', wherein all three blessings are said before the lighting. However, from the second night and onwards, after saying the first Bracha (Lehadlik Ner Shel Chanukah), the person lights the first candle, and after saying the second Bracha (Sheasah Nissim), lights the remaining candles.

Has anyone else seen this before, and if so, does anyone know a source for this?


texts: Putting on Tefilin one month before Bar Mitzva

texts:
Rabbi Shimon Eider Zatzal brings in his Sefer that the Minhag is to put on Tefilin from one to three months before the Bar Mitzva.

To the best of knowledge there are three different schools of thought as to when one should begin putting on Tefilin. On the day of the Bar Mitzva, one month prior, or three months prior. What is the reasoning and source for these different Minhagim?


texts: What is the logic underlying the Mishna's chapter breaks

texts:
The Mishna was separated into chapters by R Yehuda HaNasi.

I see that at times there is a chapter break in the middle of a topic (today's example: Menachot chapter 1 & 2 - more examples here). It doesn't really "make sense" according to how we would likely break chapters ourselves.

Is there an underlying logic to why chapters were cut this way by R Yehuda HaNasi? Are there rules written somewhere or that someone extracted? I didn't find them in the Rambam's introduction to the Mishna.


texts:
Shemot/Exodus 12:24 quotes the following words: ושמרתם את הדבר הזה לחק לך ולבניך עד עולם - Translated something like: You shall observe this thing (word/matter) as an institution/ordinance for you and for your descendants for all time..

What I would like to know is what the words את הדבר הזה - Et HaDavar Hazeh - this thing/word/matter is refering to: to the putting of the blood on the lintel and doorposts, the korban Pesach, or keeping the celebration of Chag HaPesach (the meal, with it's teachings for the children), or something else?


texts: Rashi's explanation of why we are told that Avram was 86 at the birth of Yishma'el

texts:
Bereishit 16:16:

  וְאַבְרָ֕ם בֶּן־שְׁמֹנִ֥ים שָׁנָ֖ה וְשֵׁ֣שׁ שָׁנִ֑ים בְּלֶֽדֶת־הָגָ֥ר אֶת־יִשְׁמָעֵ֖אל לְאַבְרָֽם׃

  Avram was eighty-six years old when Hagar bore Yishma'el to Avram.

Rashi comments:

  לְשִׁבְחוֹ שֶׁל יִשְׁמָעֵאל נִכְתַּב, לְהוֹדִיעַ שֶׁהָיָה בֶּן י"ג שָׁנָה כְּשֶׁנִּמּוֹל וְלֹא עִכֵּב:

  This is written to Yishma'el’s credit, pointing out that he was thirteen years old when he was circumcised and yet he raised no objection.

I don't understand what Rashi is saying here. We have an explicit verse (Bereishit 17:25) that tells us that Yishma'el was thirteen years old when he was circumcised.

What is Rashi inferring from Bereishit 16:16 which we would not know from Bereishit 17:25?


texts:
A Toch K'dei Dibbur is the amount of time (~3s) that one has to fix a bracha, renege on a deal, etc. The phrase used for this time frame is a machlokes between the Mishnah Berurah (206:12) and the Taz (206:3) whether "U'Mori" is included.

What exactly is the nekudas hamachlokes between these opinions? Why does the Chafetz Chaim leave it out while the Taz includes it?

Related: Shalom Alecha Rebbi (u'Mori) and How far can I back up in a bracha?


texts: Can a King execute Kohen Gadol that he thinks is מורד במלכות?

texts:
While Kohen Gadol is a citizen, he belongs to a different "authority" that a King is obligated to respect (see Rambam Melachim 2, 5):

  "אבל כהן גדול אינו בא לפני המלך אלא אם רצה ואינו עומד לפניו
  אלא המלך עומד לפני כהן גדול שנאמר ולפני אלעזר הכהן יעמוד"

While we read that factually Saul killed the city of Nov (thnks Joel) but can a King Halachicly execute Kohen Gadol that he thinks is מורד במלכות?


texts: Source for "There is no evil without good"

texts: Who knows the source for the following saying please? "There is no evil without good." I have seen Bereshit Rabbah cited without a page number.


texts: Mah inyan Shmita eitzel the price of tea in China?

texts:
I saw some red peppers in an American grocery store labelled "Product of Israel".  I have never seen that before, and my guess is that since it's a shmitta year, there is less of an Israeli domestic market and it makes Israeli produce in the US relatively cheap.  Is that a thing?

What is the effect of shmitta on the price of Israeli exports?  Does this impact the availability of shmitta-year Israeli produce in American markets such that I should be on the lookout, or was this a fluke occurrence?


texts: Fulfilled the Mitzvah of writing a Sefer Torah then lost the Sefer

texts: Suppose a person had a Sefer Torah written in order to fulfill the Mitzvah (Devarim 31:19) and then the Torah got lost, has he still fulfilled his mitzvah, or is he required to write another one?


texts: Do non-toxic, biodegradable kitchen/dish cleaners pose a Kashruth problem?

texts:
In certain instances, I've heard rabbis allow soaps and harsh cleaners to be used to make food and food-residue "Pagum" (ruined), which then removes any prohibition that might otherwise result when the taste of the food is transferred to other objects.

But how harsh does the cleaner need to be?  If I have non-toxic, biodegradable soap for my dishes, do I need to be more careful when washing the dishes to ensure that the food residue doesn't transfer taste, via the hot water I'm using to wash the dishes, to the sink or other utensils that might be nearby?

Is there a difference between meat/milk/Issur and Ḥametz?

This occurred to me at work, where there is a sink I can use to wash my dishes, but I noticed that the cleaners are specially designed to not harm the environment.  I exclusively use disposable dishes and utensils at work, but the thought crossed my mind that this could pose a problem if I washed anything under hot water in the sink.

I've also learned that pouring hot liquid (oil from a frying pan, for example) into the trash can be a Bishul problem if there are edible milk and meat residue in the trash, but that the Pagum principle can be used to obviate this problem.


texts: Which Books in English Go into Kabbalistic Depth of the Beit Hamikdash?

texts: Looking for a reference book in English from the mekorot on every aspect of the Beit Hamikdash.


texts:
Should we be careful for zugos (eating or drinking an even number of foods) today?
Although I initially thought we were not careful for zugos based on the fact the Beis Yosef OC (170:7) questions the Tur (170) for bringing zugos and the Shulchan Aruch doesn't mention anything, the Aruch Hashulchan YD (116:17) writes

ובזמנינו לא שמענו מקפידים בזוגות רק אם יש מקפידים יתנהגו כמ"ש
Nowadays we haven't heard people are strict for
zugos, but if there are [people] who are careful...


texts: What is the inheritance of the righteous gentiles in olam-ha-ba?

texts:
In olam-ha-ba (the world to come) if righteous jews inherit the land of Israel and if the righteous gentiles shall rule with the righteous Yehudim
in olam-ha-ba (the messianic age) do the righteous gentiles inherit their own respective land, i.e ... China, India, Japan,  Africa, Europe ,etc...?

In olam-ha-ba (the messianic age) do righteous gentiles inhabit/ rule their respective land under Melech Hamashiach? For example will a righteous chinese man inhabitting china recieve his alloted inheritance in china in olam-ha-ba? Or would his inheritance be in the land of Y'srael among the Yehudim?


texts: If someone is missing the middle finger of their non-dominant hand, how would they wear tefillin?  Just skip the 3 wraps around the middle finger?  Wrap 3 times around another finger?


texts: Living teachers of the Slabodka approach

texts:
The Alter of Slabodka died in 1927. Suppose someone today wanted to learn the unique "Slabodka approach" as embodied and taught by the Alter. Are there any remaining students of the Alter alive today (they would presumably have to be over 100 years old) that one could learn from? If not, are there any second generation students that are known** to represent the Slabodka approach?

(Note, Wikipedia has a partial list of famous students of the Alter who went on to become influential in many of the modern day yeshivos. I am not simply asking for a list of students. My question is specifically if there is someone alive today who is known** to accurately represent the Alter's approach and can give it over to a student.)

** This is obviously somewhat subjective. The closer to objective the better (e.g. the Alter is recorded as saying that So-And-So follows his path).


texts: Why wasn't Yosef's wife counted in the 70 people of Yaakov's family that went down to Egypt?

texts: Some say that they were 66 and that the missing 4 are: Yocheved, Yosef and his 2 sons. How about Osnas (Dina's daughter, Yosef's wife). If Yosef and his children were counted why not Osnas?


texts:
Is there a scientific way to understand the effect that the Sotah water has on a Sotah?
Relevant verses below (Bamidbar chapter 5):

יז: וְלָקַח הַכֹּהֵן מַיִם קְדֹשִׁים, בִּכְלִי-חָרֶשׂ; וּמִן-הֶעָפָר, אֲשֶׁר יִהְיֶה בְּקַרְקַע הַמִּשְׁכָּן, יִקַּח הַכֹּהֵן, וְנָתַן אֶל-הַמָּיִם
17: The kohen shall take holy water in an earthen vessel, and some earth from the Mishkan floor, the kohen shall take and put it into the water.
כז: וְהִשְׁקָהּ אֶת הַמַּיִם וְהָיְתָה אִם נִטְמְאָה וַתִּמְעֹל מַעַל בְּאִישָׁהּ וּבָאוּ בָהּ הַמַּיִם הַמְאָרְרִים לְמָרִים וְצָבְתָה בִטְנָהּ וְנָפְלָה יְרֵכָהּ…
22: He shall make her drink the water, and it shall be that, if she had been defiled and was unfaithful to her husband, the curse bearing waters shall enter her to become bitter, and her belly will swell, and her thigh will rupture.…


texts: Answering "Brich hu" to the kaddish before shemone esrei at maariv

texts: In light of the answers given here Responding to kaddish in pesukei dezimro can anyone explain why the popular minhag is to answer brich hu at the kaddish before shmone esrei at maariv? There is semichat geulah letefilla which seems to be at least as serious as pesukei dezimra. Sources always appreciated.


texts: Where is the text of Friday night Kiddush from?

texts:
There is a fairly uniform text for Kiddush Friday night.  There are some differences between the Ashkenazi and Sfardi versions, but they are mostly very similar.

What is the source for the text?  As far as I know, it isn't in the Talmud anywhere.  The Tur comments on certain phrases, but he doesn't include the text of the bracha; neither do the Beit Yosef or the Bach.

So where can I find the earliest version?


texts: Is there any source for the practice of not only dipping one's fingers into the Havdalah wine that was used to extinguish the fire and rubbing the eyes with it, but also spreading it around onto other parts of the body, and/or clothing, such as the forehead, the back of the neck, pockets, and any place with aches and pains?


texts: Are we required to use the Hebrew pronunciation of our minhag?

texts:
Are we required to use the Hebrew pronunciation of our minhag in tefilah and for brachot? What is the source for this?

I'm of Yekke Ashkenazi background but as a baal teshuva learnt Hebrew with a modern Israeli pronunciation. I recently studied an online Aish course on brachot which said that we must use the pronunciation of our minhag.

I've been trying to relearn brachot and tefilah with an Ashkenazi pronunciation but of course this is easier said than done, particularly with words and brachot I've been saying for years now, and at the moment I'm saying some brachot with one pronunciation and some with the other. Is this worse?


texts: Bar Mitzvah and reading curses (tochicha)

texts: Should a Bar Mitzvah--who is reading the rest of the parsha-- read the curses (tochicha) in Ki Tavo? I have heard of some traditions that suggest someone else should read it, but I'm beginning to think it might be a tradition that is no longer around much, much like the "problem" of who to give the aliyah to.


texts: How the areas of the tribes were possibly equally valued?

texts:
I base my question solely on the WIKI of the division of the Land of Israel between the 9.5 tribes (the final division by Yehoshua).

I'm not a big of a geographer, but I live in Israel, and I know the country a bit, but I see no way those areas can be valued proportionally equally (compare Dan and Menashe and Ephraim, for example).
The Torah evidently prescribes to divide the land according to the relative value of the land (Num 26,54):

לָרַב תַּרְבֶּה נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט נַחֲלָתוֹ אִישׁ לְפִי פְקֻדָיו יֻתַּן נַחֲלָתוֹ׃
with larger groups increase the share, with smaller groups reduce the share. Each is to be assigned its share according to its enrollment.

Rashi ibid.:

וְלֹא נִתְחַלְּקָה הָאָרֶץ בְּמִדָּה, לְפִי שֶׁיֵּשׁ גְּבוּל מְשֻׁבָּח מֵחֲבֵרוֹ, אֶלָּא בְשׁוּמָא, בֵּית כֹּר רַע כְּנֶגֶד בֵּית סְאָה טוֹב, הַכֹּל לְפִי הַדָּמִים:

Did anyone make a research on the truthfulness of this claim, because it does not seem so from the chart?


texts: Blessing for indistinguishably unrecognizable corn

texts:
Halachic authorities rule that very similar products, such as different brands of Corn Flakes, have different blessings.  See, e.g., Rabbi Dovid Haber, writing for the Star-K, and citing Rav Moshe Feinstein, z"l:

Rav Moshe Feinstein, zt’l,20 explains if the grain has not been ground down to flour, but only popped (e.g., popcorn, or the grit is rolled into corn flakes), it retains its Hoadama status. Kellogg’s Corn Flakes and Frosted Flakes cereal are made from recognizable corn pieces (called grits) that are not ground into flour, so the brocha is Hoadama.  However, Kemach Brand Corn Flakes is made from corn flour; therefore, its brocha is Shehakol.  The same is true regarding Corn Chex; therefore, the brocha is Shehakol.21
If a corn flake cereal is not on the brochos list, how can one tell if
the brocha is Hoadama or Shehakol?  If the cereal lists corn flour,
the corn has been ground and reformed into pellets so the brocha is
Shehakol (if wheat and oat flour are not present). If the cereal lists
corn or milled corn, it may be a whole grain product and the brocha is
Hoadama, or it may be ground and the brocha is Shehakol.  To determine
the brocha, one must look carefully at various flakes.  If they have
jagged edges, the surface of the flake is bumpy, it comes from a
grit22 and the brocha is Hoadama.  If the corn flakes are relatively
smooth (very small bumps), and the edges are smoother, the corn flakes
are from a more uniform pellet (made from corn flour) and the brocha
is Shehakol.

The corn flake on the left is Shehakol because it is made from flour
that is reshaped into uniform pellets.  Note the smooth edges.  The
corn flake on the right is Hoadama, as it is made from corn grits.
Note the jagged edges – especially on the upper-right hand side.
Also, note the bumpier surface.
Kellogg’s Corn Pops is manufactured differently in various facilities
worldwide. In the United States, the corn is not ground into flour,
and corn pieces are used; therefore, the brocha is Hoadama.

Choveres Torah V’horaah 5733.

It is interesting to note that the “corn” in Corn Chex is different than the corn in Crispix cereal (despite the fact that the finished
product looks similar).  In Corn Chex, the corn used is no longer
nikker (noticeable as corn), and in Crispix it is still nikker; hence,
the difference in brocha.

The shape of the natural grit is not as uniform or smooth as a manufactured pellet; hence, the rougher edges and bumps.

I am having some trouble understanding the reasoning behind this distinction and was unable to locate the article by Rav Moshe to see if he explains it further.  Why would the relative identifiability ("nikker" - "noticeable as corn") at an intermediate stage of production be relevant to whether the final product is identifiably corn?  Is the idea that an expert would even be able to detect the identity of the final product, even if a layperson would not?


texts: To what degree were Rabbi Akiva's five students responsible for preserving the Oral Law?

texts:
The gemara in Yevamos 62b says:

  They said by way of example that Rabbi Akiva had twelve thousand pairs of students in an area of land that stretched from Gevat to Antipatris in Judea, and they all died in one period of time, because they did not treat each other with respect. And the world was desolate of Torah until Rabbi Akiva came to our Rabbis in the South and taught his Torah to them. This second group of disciples consisted of Rabbi Meir, Rabbi Yehuda, Rabbi Yosei, Rabbi Shimon, and Rabbi Elazar ben Shamua. And these are the very ones who upheld the study of Torah at that time. Although Rabbi Akiva’s earlier students did not survive, his later disciples were able to transmit the Torah to future generations.

I have heard people suggest that Rabbi Akiva essentially rebuilt or preserved Judaism through his five students. Is that correct? What is the proper understanding of this gemara? Were there not other Torah teachers who would have carried the torch? Is it saying that Judaism has a bottleneck in (at least parts of) the Oral Law?


texts: As a little kid, I was always told that a Hamantasch is representative of Haman's three cornered hat. Is there an actual source that says Haman wore a three cornered hat or is it just Folklore?


texts: Saying "emes toraseinu ha'kedosha vehatehora"

texts:
There is a minhag of the tzibur saying the above phrase while the one who is oleh la'Torah says the second brocho.
This was the minhag of my father z"l who was born in Satmar. I have been asking people who say it and it appears that the minhag originates from the Satmar region - but NOT Satmar chassidus.
Does anyone know a possible source for this minhag and where it originally comes from?


texts: Was Haman rewarded for supporting Torah learners and building the Beis HaMikdash?

texts:
The Midrash Shochar Tov (22:25) writes

לשלשה חלקים נחלק ממונו של המן. שליש למרדכי ואסתר. ושליש לעמלי תורה.
ושליש לבנין בית  המקדש - Haman's money was divided into thirds: 1/3 was given to Mordechai and Esther, 1/3 was given to those learning Torah, and 1/3 was given to build the Beis HaMikdash.

Was Haman rewarded for supporting Torah and the Beis HaMikdash? (The Gemara Gittin (57b) says Haman's grandchildren reportedly learned in Bnei Brak - Shmaya V'Avtalyon who taught all of Klal Yisroel - but the Gemara doesn't say that was his reward per se)


texts:
I was wondering what the difference in meaning (and thus, in the interpretation of Pesukim in the Megillah, as well as various Pesukim in Tanach) between למלכו and למלכותו, specifically according to Rashbam (Esther 1:3), who says:

למלכו – למלך הוא

I will add an answer from another source, but I would like to know if someone can find other explanations, especially one that would explain this Rashbam, or ones that help me understand the Dikduk of these two words.
To be clear, I am looking for this to help me interpret Esther 1:3 and 2:17.
Edit:  Some other occurrences of each word:
למלכו:

וַיֵּצֵא יְהוֹיָכִין מֶלֶךְ יְהוּדָה עַל מֶלֶךְ בָּבֶל הוּא וְאִמּוֹ וַעֲבָדָיו וְשָׂרָיו וְסָרִיסָיו וַיִּקַּח אֹתוֹ מֶלֶךְ בָּבֶל בִּשְׁנַת שְׁמֹנֶה לְמׇלְכוֹ (Melachim B 24:12)
בִּשְׁנַת אַחַת לְמׇלְכוֹ אֲנִי דָּנִיֵּאל בִּינֹתִי בַּסְּפָרִים מִסְפַּר הַשָּׁנִים אֲשֶׁר הָיָה דְבַר י"י אֶל יִרְמְיָה הַנָּבִיא לְמַלֹּאות לְחׇרְבוֹת יְרוּשָׁלַ‍ִם שִׁבְעִים שָׁנָה (Daniel 9:2)
וַיְהִי בַשָּׁנָה הַתְּשִׁעִית לְמׇלְכוֹ בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחֹדֶשׁ בָּא נְבוּכַדְרֶאצַּר מֶלֶךְ בָּבֶל הוּא וְכׇל חֵילוֹ עַל יְרוּשָׁלַ‍ִם וַיַּחֲנוּ עָלֶיהָ וַיִּבְנוּ עָלֶיהָ דָּיֵק סָבִיב (Yirrmiyahu 52:4)

למלכותו: (actually, only in Esther and Divrei Hayamim B, I think)

וַ֠יָּ֠חֶל לִבְנ֞וֹת בַּחֹ֤דֶשׁ הַשֵּׁנִי֙ בַּשֵּׁנִ֔י בִּשְׁנַ֥ת אַרְבַּ֖ע לְמַלְכוּתֽוֹ (Divrei Hayamim B 3:2)
וַיֶּחֱלֶא אָסָא בִּשְׁנַת שְׁלוֹשִׁים וָתֵשַׁע לְמַלְכוּתוֹ בְּרַגְלָיו עַד לְמַעְלָה חׇלְיוֹ וְגַם בְּחׇלְיוֹ לֹא דָרַשׁ אֶת י"י כִּי בָּרֹפְאִים (Divrei Hayamim B 16:12, note that in the next Passuk, about his death, it uses Lemolcho)


texts:
Hilchot Tumat Tzara'at 14:8:

הַלְּבֵנִים וְהַשַּׁיִשׁ אֵינָן חֲשׁוּבִין כַּאֲבָנִים
Bricks and Marble aren't considered stones.

What is the reason for this decision?


texts: Looking for source of story about the Noda Beyehuda and the Baal Shem Tov

texts:
I'm looking for a source of a supposed conversation between the Node Beyehuda and the Baal Shem Tov regarding the reliablitiy of a mystical 'halachic sixth sense' in halacha. It involved the Baal Shem Tov being able to tell the kashrus of a chicken without examining it, merely by 'feeling' that it wasn't kosher. The Node Beyehuda retorted with a proof from a Tosfos about Yosef and the Shevatim dining together that it is forbidden to rely on such a 'feeling'.
Can anyone shed any light about the validity of the story, a source for it, or any missing details?


texts:
I've heard many Judaism-related witticisms attributed to the Satmar Rebbe over the years, often without sources. This has led me to wonder whether a compendium, preferably sourced, of R' Yoel Teitelbaum's bons-mots exists.

Does it and if so, where could it be found?


texts: May a child make a Berachah on a Pasul set of 4 species?

texts: May a child make a Berachah on a Pasul set of 4 species that their parents gave them to learn how to make the Berachah and do the Mitzvah?


texts: Can a shul be said to have a second Bimah?

texts:
Here is a picture from a shul that has a raised platform by the Ark.  They also have the Bimah where the chazzan davens from, in the centre of the shul.

Is that raised platform near the ark, also called a bimah?

If so, I suppose it could be called the aron hakodesh bimah, but then what'd the "other" bimah be called.

I suppose the bimah that the chazzan is at, and where leining is done, is the proper bimah. The main bimah.  Does it have a better name, or is it that that is The Bimah, and the raised platform near the ark, is just a raised platform and not really called a bimah?


texts: Eating after Kiddush Friday Night without Motzi?

texts:
In many synagogues, it is common to have an informal food gathering after services on Shabbat morning. This is very rarely, if ever, done Friday night. On Shabbat morning the way it's done is usually to have one person make Kiddush for everyone, and then everyone eats, although generally there is no Motzi made and no bread served. Some are careful to eat Mezonot so that the Kiddush has a Makom Seudah status. There are instances when this is done, along the same lines, at home.

Can one eat after Kiddush Friday night along the same lines? If not, why is it different?


texts: In the story about Eliezer searching for a wife for Yitzchak, why does the Torah alternate terminology about him between "slave" and "man"?

texts:
In viewing the story in Breishit 24, regarding Eliezer searching for a wife for Yitzchak, we see that the Torah first calls him עבד - slave (starting from the point that Eliezer leaves Avraham's home) in:

verses 10 and 17

Beginning in verse 21, he is called איש - man, and we find this also in:

verses 22, 26, 30

I have excluded verse 34's use of עבד as Eliezer is talking, and he is describing himself and his "job title" (he was a civil servant :-)

Then, beginning in verses 52, 53, 65 and 66, he is, again, called עבד.

Verse 58, Rivka's parents call him איש, and I assume that's proper here in terms of asking Rivka the question of whether she will follow the "man" rather than asking "Will you follow this slave?" (I guess it would be less of an incentive for her to go with a slave?)

verse 59, similarly uses the term ,  עבד אברהם  and I'm disregarding this example, as it  seems to describe his relation to Avraham in a similar way that verse 34 does.

Verse 61 is a curious mix. First it calls him איש and then it calls him עבד .

Why does the Torah alternate between these two terms? I couldn't quite notice a pattern, here.


texts:
As an extension of this question, I guess.
Tehillim 94 discusses the vengeance asked of Hashem to repay the evil done to the downtrodden. It asks "until When, Hashem, will you put up with this" and then explains the "this". Pasuk 6 reads

אַ֭לְמָנָה וְגֵ֣ר יַהֲרֹ֑גוּ וִֽיתוֹמִ֣ים יְרַצֵּֽחוּ׃
they kill the widow and the stranger; they murder the fatherless,

Is this a technical passage, or one balanced with two phrases and two verbs simply for literary reasons? Is the category of death caused to the widow and stranger different from the category (seemingly "murder") brought upon the orphan?
The meforshim I read connect the two verbs but don't really explain why the 2 categories are needed in the verse -- that is, why list the groupings of people separately and then use different verbs which might import different meanings if the ultimate meaning brings them all back together.
Any help in understanding the choice of two technically different verbs and the creation of two groups would be appreciated.


texts: Is a Torah that does NOT have the (rabbati) large and small letters (keti'ah) still kosher?

texts: I have a Torah in my shul that does not have any large or small letters where required (e.g. - the 1st letter in the Torah, "Breishit", is written larger than the rest.) Is this Torah still considered "kosher"?


texts: Where can I find the Rif's commentary on tractate Niddah?

texts: Where inside tractate Nidda can I find R' Isaac Alfasi's commentary on the tractate? I looked in hebrewbooks.org's 685-page tractate-Niddah PDF but couldn't find it.


texts: "The Sophisticate and the Simpleton" story by Rabbi Nachman- where is the earliest mention of "the Devil" in Jewish Literature?

texts:
In his story The Sophisticate and the Simpleton Rabbi Nachman mentions the Devil
(Source from Wikisource)

Meanwhile someone came and said, "The Devil [Yid. Toivl, Heb. Azazel] has sent for you [plural]." The simple man trembled severely and ran and told his wife with great fear that the Devil had sent for him. She gave him an advice, that he should send for the baal shem. He sent for him; the baal shem came and gave him kame`as [amulets containing holy names] and [other] protections and told him that now he need no longer fear at all. He had great faith in this.

Rabbi Aryeh Kaplan in his book The Lost Princess & Other Tales of Rabbi Nachman of Breslov comments:

Devil 'Teivel' in Yiddish; 'azazel' in Hebrew. The term 'azazel'  is found in the Torah, relating to the place where the Yom Kippur scapegoat is sent (Leviticus 16:10). In general, it denotes the forces of evil (Rimzei Maasioth)

My Question:
Where is the earliest mention of the Devil (or azazel connoting the Devil) in Jewish Literature?


texts: What is the reason behind Sin offerings being specifically requested to not have blemishes?

texts: Why was it commanded that sin offerings and peace offerings had to be without blemish? Does this mean someone with moles is of lower value and less holy?


texts: If something is not explicitly prohibited, is it permitted?

texts:
I had this disagreement with someone. I said that everything is 'b'chezkas' heter, and is mutar unless there is a source that assurs it. He said that everything is assur unless you find a source that its mutar.

Can you provide a source or proof one way or another?

(According to him, I would think that fruits like mangos or avacados should be assur to eat.)

edit - it seems that he was joking, but I'm still curious if there is a source in gemara or mefarshim about this. (One can argue that no source is needed, as it is logical, but like I said, I'm curious.)


texts: How common was polygamy in Biblical times?

texts:
How prevalent was polygamy among Jews in Biblical times?

I can only think of five Jews in Tanach who had multiple wives: Avraham, Yaakov, Elkanah, David, and Shlomo (although I probably missed a few). However, Avraham didn't marry Hagar until Sarah asked him to do so because of her infertility, and David and Shlomo were kings, so maybe they were unique in this regard.

Other well-known figures like Yitzchak, Yosef, Amram, Moshe, and so on have only one wife mentioned.

So was polygamy the exception or the rule in Biblical times? Did many or most Jewish men have multiple wives, or was this a rare, though permitted, occurance?


texts: Why did Yaakov buy the Bechora from Esav?

texts:
This question came up recently, and the immediate answer that I got from people around me is that Yaakov was securing the brachos which are due to the bechor.

However, the problem with this answer is that ultimately, having bought the bechora did not actually help in obtaining the brachos. After all, instead of doing any trickery, Yaakov could have simply went over to Yitzchak and told him that he had bought the bechora and was therefore entitled to the brachos.

Others mentioned the idea of being entitled to bring korbanos. Once again, I don't see the connection between being a bechor and bringing a korban. After all, all the avos brought korbanos as well, and none of them were a bechor.

So my question is, why was Yaakov so interested in acquiring the Bechora from Eisav? What did he ultimately gain (or attempt to gain) from the purchase?


texts: תעבנו, תעינו, תעתענו Why three things that begin with a ת?

texts: The Vidui that is said during the days of Selichos, and on Yom Kippur, and by Nusach Sefard on days that Tachanun is recited, starts with Ashamnu and goes letter by letter through the Aleph Bais. At the end it includes three words that begin with a Taf. Why was this set up this way, when no other letter is repeated?


texts: Can a robot count in a minyan? This answer brings that a robot is not Mechuyav in Mitzvot. I'd like to know if there are sources stating any other reasons (if any).


texts: What is the halacha regarding the expulsion of a student deemed a "nuisance student"?

texts:
Are there Halachic sources regarding the expulsion of a "nuisance student"? Or Halachic sources of not expelling a "nuisance student"? (Is this issue ever addressed as a real halachic issue?)

Below are some examples of what I mean by a nuisance

1) an actual disturbance in class

2) a student who doesn't take school seriously

3) a bad influence

4) a student suffering from a Mental disorder which interferes with school


texts: Why did Bigtan and Teresh want to kill the king?

texts: I am very puzzled by the whole episode with Bigtan and Teresh (Esther 2:21-23). What exactly made them so mad that they wanted to kill the king? The gemarah (megillah 13b) says they were complaining of not getting any sleep because the king was sleeping with Esther every night. Which I assume means their job was to guard the door? So on a night that the king didn't sleep with the queen they weren't guarding the door? Do they not get to sleep during the day? And if their job was to guard the door how were they planning on poisoning the king? Wouldn't the king summon some other servant to bring him food and drink? see Pirkei D'Rebbi Eliezer 50 for full description of their plot.


texts:
Who knows three hundred thirty?
?שלושים ושלוש מאות - מי יודע
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 330? The more significant within Judaism and the more intrinsically dependent on the value 330, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
We do not need answers of lazy gematria.


texts: Relationship between Chabad and the Malachim today

texts: These days, what is the relationship between Chabad and the Malachim? How close are they -- do members of the groups marry each other, participate in each other's mosdos at all, etc.? Do Chabad consider the Malachim "their own," or members of a totally different group?


texts:
Israel is currently (March 20th, 2020) under lockdown, shuls are closed, and most people will not pray in a minyan or hear the Torah read. I've seen recent psakim about shutting down shuls, but are any poskim recommending ways to observe at home, from kabbalat shabbat until motzei shabbat?

For example, should individuals read the parasha and haftara aloud after shacharit? What tefillot should not be said? Some of this might be obvious (e.g., eliminating parts requiring a minyan), but it would be helpful if people had clear directions.


texts:
Who knows seventy?
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 there a mnemonic device (like an acronym, acrostic, notarikon, poem etc) to remember the Hebrew names of all the parshiot in the order they appear?


texts: Staying Up Shavuos Night and Yom Tov Halacha

texts:
There is a Halacha in Shulchan Aruch Orach Chaim Siman 529:1 that one is supposed to break up his Yom Tov into halves: Half to Hashem and half to himself. The Mishna Berura there elaborates and gives a detailed schedule as to how one should do this. He says that one should wake up and go to shul, daven, learn, Daven Mussaf, go home to eat, come back to shul and Daven Mincha.

Does staying up all night to learn on Shavuos contradict this Halacha? I ask since after Davening the next day, people go to sleep, not learning like the Mishna Berura says one should do.


texts: If for whatever reason you happen to be in your underwear (just woke up, just took a shower, etc), are you allowed to say berachot (such as asher yatzar or shehakol on water) before getting fully dressed?


texts:
If I fly westward on a fast day, and travel through one/several time zone/s, thereby going back in (clock) time, must I then fast until it ends in my current time zone? What if I fly eastward, thereby "skipping" several hours?

Essentially the question is, do I end my fast after a certain period of time, or at a certain time of day?

(Bonus: If I end the fast according to where I currently am (in the west), may I eat in public, even though others around me are still fasting? (I strongly suspect that the answer to this is no.))


texts:
For those who hold that leaving water out uncovered is an issue (Cf. The Gr"a), the same stringency applies to any water-based beverage - like tea, coffee, sugary drinks etc.  However, the halacha applies equally to milk and wine (Cf. Kashrus, by R. Fuchs).

Question 1: The source for keeping this stringency is the Gr"a but I can't seem to find it.

Question 2: Does anyone know if the other Shaar Mashkin are equally forbidden (olive oil, honey, blood - not for eating, but for sprinkling on the mizbe'ach) and the source for this?

Question 3: It would seem that any liquid should be forbidden - since the main argument is that a snake may drink from it and cause the water to be poisonous.  In such a case then, why should it matter whether it's only water, wine and milk? Perhaps it's simply practical - snakes don't drink olive oil, blood or eat honey?


texts: What is the difference between the words "tzur" and "selah" (which both mean rock)?

texts:
Beshalach (Shmot 17:6):

  ... you shall strike the rock (tzur) and water will come forth from it ...

Chukat (Bamidbar 20:8):

  ... speak to the rock (selah) before their eyes and it shall give its waters ...

Is the difference between the words tzur and selah significant here?

I heard these two episodes contrasted and discussed at length but no one ever mentioned that the Hebrew words for rock used in these two passages are different, and when I asked the speakers about it, they had nothing to say off hand.


texts: Does anyone know of midrashim on the number of times the word "or" (light) appears during Creation?

texts: I'm reading a work by a contemporary Jewish author who has some midrashic inspiration, however vague. I came across a passage that attempts to impute significance to the number of times "light" is referenced in Genesis before it is named "day" (5 times). I can't think of an echt midrashic source that explores this issue, which leads me to believe that the interpretation in the aforementioned text, while loosely rabbinically-evocative, is in fact original. I'm curious if anyone else can think of precursors in the tradition itself.


texts: PTIJ: What did Rav Yehuda say that caused Rav Zeira to become Haredi?

texts:
The Gemora in Brakhot 53b says:

  אָמַר רַבִּי זֵירָא: מֵרֵישׁ הֲוָה מְהַדַּרְנָא, כֵּיוָן דִּשְׁמַעְנָא
  לְהָא דְּרַב יְהוּדָה אָמַר רַב, אֲנָא נָמֵי לָא מְהַדַּרְנָא.

  Rav Zeira said: Initially I was modern [orthodox], once I heard this teaching
  that Rav Yehuda said in the name of Rav, I am no longer modern [rather, I am haredi]

What was it that caused Rav Zeira to change his ways?


texts: Gentile coming to fix a fridge in a store on Shabbos

texts:
Consider the following theoretical case.

A Jew owns a number of supermarkets where he pays a set monthly fee to a service company that has non-Jewish workers come by and make regular check-ups on the refrigerators used in the store. The workers will come of course if something is broken and are called for it; however, they also come from time to time to check how things are working, whether anything is broken, etc. They can even come by when the store is closed: they have the key to the store. Their instructions are that, if they discover something broken on one of these inspection visits, they should fix it on the spot. The fridges obviously run all the time, including on Shabbos when the store is closed, and if they stopped working then the food stored within would go bad, resulting in a big hefsed (loss).

Is it okay to have the non-Jewish workers lichatchila come by on Shabbos, even if they might have to fix something if they discover a broken fridge? Could a reason be since they are paid a set amount on a monthly basis? Or perhaps the fact that if they don't come inspect and fix the fridge it would lead to a big loss?

(I'm asking only with respect to laws of Shabbos. Ignore laws of, for example, kashrus.)


texts: Proof from Arvos Moav to Har Sinai regarding who was there

texts:
גמרא שבת קמו עמוד א

  ישראל שעמדו על הר סיני פסקה זוהמתן גוים שלא עמדו על הר סיני לא פסקה
  זוהמתן אמר ליה רב אחא בריה דרבא לרב אשי גרים מאי אמר ליה אף על גב
  דאינהו לא הוו מזלייהו הוו דכתיב (דברים כט, יד-טו)ואת אשר ישנו פה עמנו עומד היום לפני ה׳
  אלהינו ואת אשר איננו פה וגו׳

Gemara Shabbos 146a

  When the Jewish people stood at Mount Sinai, their contamination
  ceased, whereas gentiles did not stand at Mount Sinai, and their
  contamination never ceased. Rav Aḥa, the son of Rava, said to Rav
  Ashi: What about converts? How do you explain the cessation of their
  moral contamination? Rav Ashi said to him: Even though they themselves
  were not at Mount Sinai, their Mazal [guardian angels?] were present, as it is written: “It is not with you alone that I make this covenant and this
  oath, but with he that stands here with us today before the Lord our
  God, and with he that is not here with us today” (Deuteronomy
  29:13–14), and this includes converts.

Question: The passuk which the Gemara cites as proof that the Mazal [guardian angels?] of the geirim, (converts) were at Har Sinai, is not discussing Har Sinai at all, but rather the gathering at Arvos Moav at the end of the 40 years in the desert. So how can the Gemara use this as proof for what took place at Har Sinai?


texts: Using an Esrog that has on it Kedushas Shvi'is

texts: There will be a question this coming Sukkos (as there was somewhat last sukkos as well -- according to some opinions) because the esrogim will have kedushas shvi'is (the ones grown in Israel) If there is an "inyun" or if one should make it a "point" to use an esrog that has on it kedushas shvi'is. Is it at all a "hiddur" in the mitzvah? Better to use? Better not to use? Obviously there is a question about selling them however this is generally taken care of as they are sold with otzer beis din and a standard price is set.


texts: How can we make berachos after drinking during the Pesach Seder?

texts:
The Shulchan Aruch OC (99:1) writes

שתה יין כדי רביעית אל יתפלל עד שיסיר יינו ואם שתה יותר אם הוא יכול
לדבר לפני המלך אם התפלל תפלתו תפלה ואם אינו יכול לדבר לפני המלך אם
התפלל תפלתו תועבה וצריך לחזור ולהתפלל כשיסיר יינו מעליו ואפי' אם עבר
זמן התפלה משלים אותה בתפלה שאחריה כדין שוגג: הגה ודין ק"ש כדין תפלה
אבל שאר ברכות יכול לברך אע"פ שהוא שכור - Someone who drinks a reviis
of wine shouldn't pray until the wine leaves him, and if he drank more
than a reviis then if he is able to speak before a king then his
prayer works, but if not then his prayer is an abomination and he must
pray again when the wine leaves him - even if the time to pray will
pass. Rema: The same halacha applies to Shema, but other berachos can
be made even when drunk.

On the last note, the Mishna Berura (99:11) writes

שהוא שכור - עיין בביאור הגר"א ולפי דבריו יש להחמיר לכתחילה בשיכור
שאינו יכול לדבר לפני המלך אף בשאר ברכות וכ"כ הפמ"ג יו"ד סימן א' ס"ק
ל"ה במשבצות זהב - According to the words of the Biur Gra, one should
be strict lechatchila not to say any berachos if he is drunk enough
not to be able to speak before a king. And the Pri Megadim agrees.

According to those who are strict, why is it not a problem to make berachos near the end of the Pesach Seder after drinking a few reviis of wine?


texts: Heter, esp. from R' Moshe, for shaving with a machine?

texts:
I have asked this question to many people without every getting an answer. Perhaps someone on this forum has some information.

All of the achronim that I have found, who address the issue in writing, write that shaving with a machine is prohibited. (See Sefer Hadrat Panim Zakan for a compilation of many of them.) Nevertheless it is extremely common amongst Orthodox Jews to shave with an electric razor. When I have asked people what the heter is, they almost universally quote a Heter of Rabbi Moshe Feinstein. I have challenged dozens of people over the years to produce this heter for me. Nobody has.

My question is, is there any written heter from Reb Moshe, and if there isn't how do so many Orthodox Jews justify going against the written psak of dozens of Achronim based solely on a "shmuah" that Reb Moshe gave a heter? Especially since this is a question of an issur deoraisa.

Any insight would be greatly appreciated.


texts:
At the beginning of the weekday Maariv prayer service, we say a verse from Psalms 78:38.
The Artscroll translation reads:

"He the Merciful One is forgiving of iniquity and does not destroy frequently withdrawing His anger not arousing His entire rage"

We learn from here that G-d does not destroy frequently, but I want to know:

how often DOES G-d destroy?

Who/what is He destroying?

What does G-d's infrequent destroying have to do with the Maariv prayer serivce?

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


texts: Perhaps someone can summarize the idea of "Torah im Derech Eretz" as endorsed by R' Samson Raphael Hirsch.


texts: כְּהַיּוֹם vs. כַּיּוֹם

texts:
Why does the word sometimes appear as כַּיּוֹם and sometimes as  כְּהַיּוֹם? As a general grammatical rule, a heh with a patach gets subsumed into the preceding kaf, so why are these cases different? Is there a difference in meaning or some sort of pattern? (As far as I know, כְּהַיּוֹם appears only 8 times in Tanach, while כַּיּוֹם appears much more often.)

One example of כְּהַיּוֹם appears in Breishit 39:11. Other examples appear in Devarim 6:24, Shmuel I 9:13, Yirmiyahu 44:22, Ezra 9:7, Ezra 9:15, Nechemia 5:11, and Nechemia 9:10.

For examples of כַּיּוֹם see Breishit 50:20, Devarim 2:30, Devarim 8:18, Shmuel I 22:8 etc.


texts: Why do we bow down in the direction of the ark?

texts:
This is a question I've had for many years, to which I've never received a satisfactory answer:

In Hebrew school, we were taught that idolaters bowed to a idol of their god. They would claim that the idol itself wasn't thought to be physically their deity, but rather a representation of it so they could direct their worship at the statue. We were also taught that Jews don't bow to idols.

Fast-forward to modern-day synagogue judaism. The room where services are held includes an ark for the torah scrolls, and we pray facing it. The congregation even bows in the direction of the ark. I've asked several rabbis about this informally, and I usually get the answer that we're not bowing to the ark but the ark as a representation of God.

My question is: How is this any different from non-Jews bowing to an idol? If Judaism has God who is everywhere, why do we need to bow towards a physical object that's a stand-in for God? Or is this simply human nature, to need to physically see a thing in front of us?

(Please let me know if I can make this clearer, or if I'm stepping on anyone's toes here. Have tried to phrase this respectfully while maintaining clarity.)


texts: Why is there no decree against bathing in Chamei Teverya?

texts:
Gemara Shabbos says that originally one was allowed to bathe on Shabbos in pre-heated bath-houses.

However, (in short) due to the fact that the bath-house directors would violate Shabbos (by heating up the water on Shabbos), the Rabbis forbade all forms of bathing (including hot-water bathing, steam bathing, and Chamei Teverya bathing).

However, some time later the Rabbis canceled the decree against Chamei Teverya, since people wouldn't be able to survive Shabbos without some form of bathing.

I don't understand. There is one hot spring in Israel (TTBOMK), which is in Teverya. Somehow, the rest Jews in the rest of Israel were able to survive without bathing.

Why couldn't the Teveryans?


texts:
In a discussion I overheard, I seem to understand that there is a Halachic Issue of mixing Coleslaw into the Cholent in my plate on Shabbos. I also heard, but it may be a separate topic, that the croutons placed in the soup are a Halachic problem.

What are the issues involved and what do the current day Halachic decisors say?


texts: Can I sell a dollar from the rebbe that was given to someone else?

texts: The Lubavicher rebbe had a practice of giving out dollar bills to people.  If I were to have one originally given to someone else would it be permissible to sell such a memento?


texts: Looking for daf yomi app recommendations

texts: Are there any good daf yomi apps? I saw the video for the artscroll app but it doesn't seem to be out yet. Any recommendations?


texts:
If someone touches something while wearing gloves (i.e. waterproof rubber gloves), does that halachically count as touching? Practical examples include:

Touching a neveilah, whether or not you become contaminated.
Touching a niddah b'derech chibba.
A non-Jew touching wine.
And more.

Do these constitute "touching" to the extent that a violator would get malkus?


texts: Do the Five books in Avinu malkeinu have any connection to the book of righteous/sefer Tzadikim?

texts:
In Avinu Malkeinu we mention five books,
ספר חיים טובים, - book of good life
ספר גאולה וישועה, - book of redemption and salvation
ספר זכויות, - book of merits
ספר פרנסה וכלכלה, - book of income and sustenance
and ספר סליחה ומחילה. - book of forgiveness
The Gemara in Rosh Hashana 16a only mentions three books, צדיקים, רשעים, and  בינונים - Rightious, wicked and in between.
Are the five from avinu malkeinu all part of the book of of rightious/Tzadikim?
{According to Tosfos the sefer Tzadikim is regarding the world to come, so we could ask: Is there a separate judgment for this world, and these are the five categories we are being judged about?}
Also, what is the book of Merits/Sefer "Zechuyos"?


texts: Do Jewish historians consider the destruction of Jerusalem in 70 CE on par with the Shoah/Holocaust?

texts: I'm trying to get a sense for how devastating it was to Jews at the time relative to the Shoah of modern times.


texts: Before taking eggs from the hens, does the farmer have to chase the hens away?

texts:
Devarim 22:6-7 mentions that if you find a mother bird sitting on eggs or chicks, you must chase away the mother before you can take the eggs or chicks.

Does this imply that the farmer who collects chicken eggs (for resale, e.g.) must he chase away all the chickens before he collects the eggs?


texts:
The Al Chet that we say four times on Yom Kippur - the long list of sins that we list and ask to be forgiven for - is a double-acrostic (in nusach Ashkenaz).  Each letter is represented twice in a row (aleph, aleph, bet, bet, etc.) except for samech (ס), which is replaced by sin (שׂ).  I would say it's a cute pun in English (sin/sin), but there must be a more believable reason for this.

Why do we replace samech with sin in the Al Chet?


texts: How does one explain to a non-Jew why we wash our hands 3 times after using the bathroom?

texts: How would you explain to a non-Jew why we wash our hands 3 times after using the bathroom ?


texts:
I got new retzu'ot this Sunday from a fellow user of this forum, a sofer and my chevrutah. However, these new retzu'ot† are much harder than my old ones were when I got them. How would one go about breaking them in, keeping in mind that they do have kedushat tefillin and, as such, should not be treated in a disrespectful manner ?

*This is not an halachic question and, as such, CYLOR does not apply.

†When I say "hard" I mean that they are stiffer and less supple.


texts: תיקו How can we rely on Eliyohu to decide halachic issues? The Torah is to be decided on earth.

texts:
Halachic discussions in the Gemoro can end with the word תיקו.
According to one view in Hebrew Wikpedia it stands for

תשבי יתרץ קושיות ובעיות. שמשמעותן: השאלה תעמוד ותוכרע רק כאשר יבוא
התשבי -אליהו הנביא
The question will be answered when Eliyohu comes.

The Gemoro in Shabbos 108a records a question asked of Rav Nachman bar Yitzchok whether tefillin cane be written on the skin of a fish.  Rav Nachman answers

אם יבא אליהו ויאמר  When Eliyohu comes, he will tell us.

The Gemoro asks what this last statement means and Rashi comments

היתר ואיסור אין תלוי בו דלא בשמים היא
(We do not rely on Eliyohu to teach us whether something is) permitted
or forbidden. It does not depend on him because the Torah is not in
heaven.

How does Rashi's comment fit with the understanding of תיקו referred to above?


texts: Source for Rashi's claim that some nations worshiped dust?

texts:
Rashi (Gen 18,4) on "יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם׃" says:

  כַּסָּבוּר שֶׁהֵם עַרְבִיִּים שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם
  He thought they were Arabians who worship the dust of their feet

I'd like to know how historically valid this claim is - what nations worshiped dust in 2000BCE, or where did Rashi take this idea from?


texts: Why did Sarah banish Hagar and Yishmael - Meaning of צחק

texts:
Genesis 21:

ט  וַתֵּרֶא שָׂרָה אֶת-בֶּן-הָגָר הַמִּצְרִית, אֲשֶׁר-יָלְדָה לְאַבְרָהָם--מְצַחֵק.   9
And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, 'making sport.'
י  וַתֹּאמֶר, לְאַבְרָהָם, גָּרֵשׁ הָאָמָה הַזֹּאת, וְאֶת-בְּנָהּ:  כִּי לֹא יִירַשׁ בֶּן-הָאָמָה הַזֹּאת, עִם-בְּנִי עִם-יִצְחָק.
10 Wherefore she said unto Abraham: 'Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, with Isaac.'

צחק generally means "laugh." Why then was it cause for Sarah to banish Yishmael?


texts: Anomalous directive and obvious condition in Parashat Re’eh

texts:
Within Perek 14, passukim 3-21, discusses the dietary prohibitions and permissions. My first inquiry is the anomaly particularly found in Passuk 11. ״כל ציפור טהורה תאכלו״- “Every clean bird, you may eat.” Every other animal type within the aforementioned passukim contain a different syntax. For example, concerning the ox, sheep and goat, etc the passuk delineates a list of acceptable animals for consumption, and then lists the parameters of a kosher animal (see passukim 5-6). And no condition of “Every clean animal you may eat” is stated. By passuk 9, the passuk concerns the fish, again with the parameters for a kosher fish but no enumeration of the “clean animal” condition. The question proceeds, what is the reason for this discrepancy?

A secondary inquiry may proceed, what is the passuk telling me that I would have not known otherwise? Is it not clear that every clean bird I may eat?

A tertiary inquiry, although less significant is the redundant enumeration of this condition. By passuk 20, it is repeated and with no clear connection to the directly adjacent passukim.