texts: What school of thought did the Jews of Medina (or Yathrib) follow?

texts:
Inspired by Islamic studies, I came to wonder about the Jewish community in Medina (Yathrib) in the time of the Prophet Muhammad.

What "school of thought" did the Jews of Medina (or Yathrib) follow
that time?
Did that school of thought have any major differences with other schools of thoughts (that time or today)? Provide some if possible.

If this is impossible to answer, what about trying to speculate:
If one collects the information about (some) Jewish "beliefs" which  exists in the Quran and other reports, and then analyses it (it has to be interpreted correctly too though), one might draw a conclusion or pin point that the result given in the analyse is similar to sect X understanding or some schools of thought have inclined to similar understandings.


texts: May one say a blessing on light bulbs for shabbat

texts: If one doesn't have candles for shabbat, may one say a blessing on light bulbs? Since the point is to have light for שלום בית (household serenity), it would seem that electric lights would have the same status as candles.


texts: Is the "I" consciousness from the body or from the soul

texts:
Where does the sense of "I" (i.e. the sense of self-awareness) originate from? Is it from the physical body (the brain) or is it from the spiritual soul which wears the body (as brought down in Shaarei Kedusha)?

Perhaps an example to show the difference: If theoretically, two people had their brain transplanted to each other's body, would their "I" consciousness also be transplanted or would it remain in the original body? (If ch'v one has a heart transplant, his "I" does not change even though his heart is replaced. likewise for every part of the body. is it the same for the brain?)

Please provide a source. (And, please, no jokes. This is a serious question.)


texts:
Genesis 15:17 states:
ויהי השמש באה ועלטה היה

What I would like to know why השמש באה is often translated as: 'the sun set (the going away of the sun) or was going down' while באה or בא has the meaning of 'to come, to enter; to approach, to come near'. How is it that when the sun comes it goes down? Is this because it appears as if the sun is coming to us?


texts:
Can a woman wear a man's suit jacket if she is cold?

I believe there is a prohibition for a woman to wear man's clothing and wise versa. Would a man's suit jacket fit into this prohibition?


texts: Practicalities of the "graze until they become defected" strategy

texts:
Mishnayot Zevachim 8:1-3 repeatedly prescribe the strategy of "יִרְעוּ עַד שֶׁיִּסְתָּאֲבוּ" - "they graze until they become defected" for dealing with animals that are stuck in situations of doubt with respect to whether they should be offered as korbanot. The idea is that the doubtful animal is left to graze until it develops a defect that invalidates it for offering. When that happens, it's legal to sell the animal to the general meat market and then use the proceeds to purchase whatever korban it may have been committed to.

I'm wondering how this strategy works, in practice.

Are animals destined to be korbanot kept in safer conditions than general-market animals, while those in this יע"ש situation are kept in regular conditions?

Or:

Are animals destined to be korbanot kept in the same conditions as general-market animals, while those in this יע"ש situation are kept in worse conditions?

Or:

Are all animals kept in the same conditions, and we assume it's just a matter of time until they develop a defect?

In any case:

Is there a standard period of time, under יע"ש conditions, within which it's expected that an animal will develop a defect, or is there a wide distribution for this duration, such that many such animals pasture for the rest of their lives?


texts: Inconsistency in Yaakov's presents for his brother Esau

texts:
עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים
  רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים׃
  גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים
  פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה
  אֲתֹנֹת עֶשְׂרִים וַעְיָרִם עֲשָׂרָה׃
  200 she-goats and 20 he-goats;
  200 ewes and 20 rams;
  30 milch camels with their colts;
  40 cows and 10 bulls;
  20 she-asses and 10 foals. (Gen 32.15)

It has two different kinds of pairs:
couples - goats, sheep, cows,
mother and offspring - camels and asses.

Why is this difference?

Note:

in Hebrew, עיר stands for a foal, a grown-up male is called חמור
some say פר also stands for עגל not for שור like פר בן בקר


texts: Reason for removal of a Mechitza on Simchas Torah

texts:
On Simchas Torah during the dancing, in some shuls the partition in the shul is removed so that the woman can watch the men dancing.

By opening the partition we are giving the יצר הרע full access to tempt a person into transgressing, “do not follow your heart and eyes in your lustful urge.”

Why would we want to put men in the area of temptation for?


texts: Can I receive paid holiday from employer on Shabbat, even though I have not actually worked?

texts: Is there a contraindication to receiving holiday pay on Shabbat, where I have booked it off so as not to work Shabbat ?


texts: Signing an office new lease during the 3 weeks

texts: Is there any prohibition or recommendation in halacha regarding signing an office space lease during the three weeks? If so, where?


texts: How to call up a ger who converted with his father?

texts: In general a Ger is called up as [name] Ben Avraham. However, what if the Ger converted as a child together with his parents? I would think it is the same but I recently saw someone who is in that situation who was called up Ben [his father's hebrew name]. Is there a source for either way?


texts: Medical treatment for pregnant woman that jeopardises pregnancy

texts:
I ran into an article about a woman who died shortly after refusing cancer treatment in order to be able to carry out her pregnancy. This isn't an uncommon scenario — I can think of at least three different instances where this has been reported to happen.

Is there a general sense of what the appropriate thing to do in such scenarios when saving the mother's life is clearly opposed to preserving the potential life of the child? Does the viability of the child affect anything?

Disclaimer: I'm not Jewish, and most everything I know about Judaism has regrettably been things I learned from a Christian perspective, thanks to my education (something which I'd like to amend).


texts: Are chess pieces with faces on them considered idols?

texts: If a chess set has pieces which seem to be mini sculptures of faces etc. (like many of the hand-made ones you will find in South Africa), are they considered idols? Did anyone hear of something like this? Sources would be appreciated.


texts: A while ago (at least 25 years ago) I recall a friend's mother saying there was a minhag in Tzfat to eat dessert first, because if you had to suddenly stop your meal in the middle because the Moshiach came, you would not have to miss dessert. Now, this friend's mother has a very good sense of humor; and this happened long enough ago that she might have been kidding, but at the time I was too young to realize it. However I figured I would ask if anyone else has heard of this minhag in Tzfat or anywhere else.


texts: Who wrote the "pirush" on the book of Mada of the rambam

texts:
I am learning the book of Mada of the rambam. The publisher is "hozaat shabse frankel Ltd."

On the outer side of the page there is an explanation called "pirush".

I tried to find out who wrote it but did not find out who.

Who wrote this explanation?
Here is a picture of the page.


texts: Is Hanukkah a holiday or a festival? Is there a difference?

texts: I recall hearing that Hanukkah (or maybe Purim) is a festival, rather than a holiday. Is this true? Is there a difference?


texts: relationship with someone who is actually chauiv misa

texts:
There are lots of people who disregard mitzvos but don't do it in the presence of two witnesses with warnings etc. I always thought that the halachas of warning were so specific that it would never practically happen.

Until it actually happened:

I was at a rabbis house when a moth began causing offense in an adjacent room. Despite my and another shomer shabbos guest's insistance that trapping it with a pool net was an issue deorita punishable by stoning (or possibly one of the other 3) he said that it's ok and did it anyway.

Does his halachic status change (I.e. His wine is forbidden to me) and am I supposed to tell a Beit Din?


texts:
What should a person do if they keep forgetting to dry their hands with a towel after Netilas Yadayim?
The Tashbetz Katan 287 states that drying hands on one's clothes leads to forgetfulness. So, if one is already forgetting this Halacha, then it seems they are stuck in a Catch-22.

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


texts:
Why do Children Steal the Afikoman?
Why do children steal the Afikoman?


texts:
In Mussaf on Yom Kippur, there is a practice of prostration at various points. The Ramo writes in O"C 621:4

  הגה ונוהגין ליפול על פניהם כשאומרים והכהנים והעם וגם בעלינו לשבח

But, he goes on to explain, אבל ש"צ אסור לעקור ממקומו בשעת התפלה כדי לפול על פניו ויש למחות ביד העושים כן so according to his view, the Chazzan may not move in order to effect the bowing (so he starts away from the lectern, or it is moved from him).

The Mishna Berurah seemingly argues on this in 104:10 saying that walking for a need is not a hefsek, only moving without a pressing need is "halicha" which constitutes a problem (אבל שלא לצורך מקרי הליכה). However, on 621:4 the Mishna Berurah writes (about a Chazzan who moves) "ויש למחות - דהרי שנינו אפילו נחש כרוך על עקבו לא יפסיק:", referencing the mechaber in 104 even though the mechaber actually says ("ואפי' נחש כרוך על עקבו לא יפסיק אבל יכול לילך למקום אחר כדי שיפול הנחש מרגלו)".

He then reverses his course in the next entry as he describes the prevalent practice,

  אבל כבר פשט המנהג שגם הש"ץ עושה כן ונראה שהם סומכין דהליכה לא מקרי הפסק

But wouldn't moving in order to do a proper bowing be l'tzorech? Is it less a tzorech than going across a room to check a halacha or to get away from talking people, which is allowed? Why would the M"B consider it a hefsek in the first place (this is, ignoring that in one place he SAYS that halicha isn't a hefsek, and then he elsewhere says that it is)?

I have seen a Chazzan "jump" away from the lectern as if hopping is less halicha (is it?) but if the proper bowing is an important part of the davening, why would walking a pace or two be a problem?


texts: The arizal says that it is a big sin to have sex with a non jew. If someone had sex with one how can he repent for that so he is not reincarnated as a dog?


texts: How does one keep a sink kosher when using two separate sets of plates and dishes?


texts:
My son asks:

The Hagada mentions, toward the end of Magid, three opinions on how many plagues the Egyptians suffered in Egypt and on the Red Sea:

R' Yose Haglili: 10 and 50
R' Eliezzer: 40 and 200
R' Akiva: 50 and 250

But there's a fourth opinion that isn't mentioned in the Hagada! In Avos 5:4, the unnamed tana says that ten plagues were suffered in Egypt, and ten on the Sea.

Why is this tana's opinion not included in the Hagada?


texts:
The mishnah in Keilim 2:5 states that חביות ניירות  can receive Tumah. According to the RASH it is referring to "paper barrels". Would this have any ramifications to today's "paper" cups as far as being called a "Keili"? Any other halachic issues?
Thanks!


texts:
I know that there is a halakhic necessity to tovel a new pot.  However, has anyone ever heard of the halakhic necessity to do hagala on a new pot?
Reason for asking was this.


texts: Is the Afikoman meant to be a substitute for Korban Pesach?

texts:
I don't recall, offhand, what the purpose of the Afikoman is. Is it supposed to "represent" the Pesach sacrifice?

If so - I'm curious about a common instruction I see in many Hagaddot. It says that  one should not stuff himself so much during the meal that he has no room to enjoy the afikoman and feels forced to eat it. I got that idea. However, if the afikoman is to represent Korban Pesach, I would think that one should specifically satiate himself (i.e., intentionally eat a lot so that he is full) because the korban Pesach was supposed to be eaten al hasova - after being satiated.


texts:
Every now and again Chazal use a method of exegesis of the form

  אם אינו ענין ל___ תנהו לענין ___

which means that if a word or phrase is extra, due to the halacha it apparently teaches being already taught from another word or phrase, we learn a different halacha, which has less to do with the plain meaning of the text, from it. (Sefaria shows 63 places in Shas Bavli which apply this principle; some of these lines use it multiple times.)

This form of exegesis seems to take on one of two main forms:

1. Based on the second word or phrase, we're forced to interpret the first one differently. Ex. Shabbos 70a:

  חילוק מלאכות מנלן אמר שמואל אמר קרא מחלליה מות יומת התורה רבתה מיתות הרבה על חילול אחד האי במזיד כתיב אם אינו ענין למזיד דכתיב כל העשה מלאכה יומת תנהו ענין לשוגג ומאי יומת יומת בממון

  How do we know differentiation of melachos [i.e. that if one forgot it was Shabbos and performed multiple melachos he brings a Karban for each one]? Shmuel said, "The passuk says, 'Its desecrators will surely be put to death.' The Torah includes many deaths for one desecration." But this is written regarding an intentional violation! If its topic isn't for intentional violations, as it is written, "Whoever does melacha will be put to death," place its topic for unintentional violations. And what does 'he will be put to death' mean? He will "die" through money.

2. Based on the second word or phrase, we apply the first one to a different topic entirely. Sometimes we apply it to a specific topic, ex. Yevamos 95a:

  אמר רבי אמי אמר ריש לקיש מאי טעמא דרבי יהודה דכתיב באש ישרפו אותו ואתהן וכי כל הבית כולו בשרפה אם אינו ענין לשרפה תנהו ענין לאיסורא

  R' Ami said in the name of Reish Lakish: What is the reasoning of R' Yehudah [that if one is intimate with his mother-in-law, his wife is also forbidden to him]? As it is written, "In fire they will be burned - he and they." Should the entire house be burned?! [Only one of the women actually sinned!] If its topic isn't for the burning, place its topic for the prohibition.

Sometimes we don't apply this to any one specific topic, but rather all of them, ex. Kiddushin 43a:

  גלי רחמנא בשחוטי חוץ דם יחשב לאיש ההוא דם שפך הוא ולא שלוחו אשכחן גבי שחוטי חוץ בכל התורה מנלן דיליף משחוטי חוץ אדיליף משחוטי חוץ ניליף מהנך הדר כתב רחמנא ונכרת האיש ההוא אם אינו ענין לגופו תנהו ענין לכל התורה כולה

  [How do we know that there is no agency by sins?] The Torah revealed by slaughtering [offerings] outside [the Beis HaMikdash], "Blood will it be considered for that man, blood has he spilled." "[For] that [man]," and not for his agent. We have found this by slaughtering outside; how do we know by the rest of the Torah? We learn it from slaughtering outside. But the same way that we learn it from slaughtering outside, learn it from these [exceptions wherein there is agency by sins]! The Torah then writes, "That man will be cut off." If its topic is not for itself, place its topic for the entire Torah.

The way I understand this principle is that, at least exegetically speaking, there are no extra terms in the Torah. Thus, if we find a term that seems to be extra, we're forced to ascribe meaning to it.

What I don't understand is the second variation of this, wherein they don't even bother explaining how their new understanding of the text makes sense in context, nor how they know that their understanding is correct. Is there any rhyme or reason behind the application of this principle in these contexts?


texts: Why is making fruit punch on Shabbos not a problem of coloring?


texts: Were some Jews transformed to monkeys for violating the sabbath?

texts:
Some historical Islamic sources quote that early Jews who violated the Sabbath were transformed into apes :

O Jews! Remember that Allah sent His torment on the village that disobeyed Him and broke their pledge and their covenant to observe the sanctity of the Sabbath. They began using deceitful means to avoid honoring the Sabbath by placing nets, ropes and artificial pools of water for the purpose of fishing before the Sabbath. When the fish came in abundance on Saturday as usual, they were caught in the ropes and nets for the rest of Saturday. During the night, the Jews collected the fish after the Sabbath ended. When they did that, Allah changed them from humans into monkeys, the animals having the form closest to humans. Their evil deeds and deceit appeared lawful on the surface, but they were in reality wicked. This is why their punishment was compatible with their crime.

Update:

(And ask them (O Muhammad ) about the town that was by the sea; when they transgressed in the matter of the Sabbath (i.e. Saturday): when their fish came to them openly on the Sabbath day, and did not come to them on the day they had no Sabbath. Thus We made a trial of them, for they used to rebel (disobey Allah).)(7:163)

So I got the above Quran verse from the link, and the fishing net story is not recorded in Quran but some other secondary sources. So were  some Jews transformed for actually fishing on sabbath on seeing large amounts of fish?
Do Jewish sources record this miracle?


texts: Sanhedrin - investigating the evidence, the body and the crime scene?

texts:
As I get it, in the Jewish Law, the whole trial is based exclusively on interrogating the witnesses of all the details, but not a need for shreds of evidence or investigation of the crime scene.

Say the witnesses say the murder was under an apple tree, and provide all the details, but who's responsible to check whether there's an apple tree in this place at all?

Who's responsibility is to examine the body of the deceased? Did he die from the wounds or a heart attack? How one can be convicted without those details? That can be life-or-death facts.


texts: Sources in Rishonim on the Authenticity of the Zohar

texts:
Are there any early contemporary discussions from the time of the revelation of the Zohar among recognized Rishonim about its authenticity?

I mention "among recognized Rishonim" because I am aware of Yitzchak d'min Acco discussing it, but was unfamiliar with his name outside the context of this discussion. I am looking for Rishonim of the caliber of the Ramban, Rashba, Ran, Ritva etc. who have commented on the subject.

I am also asking specifically for sources, and am not interested in a general discussion of the authenticity of the Zohar, hence this is not a dup of this question


texts: Why didn't the Greeks spoil Red heifer ashes?

texts:
IIRC, as the Chanukkah story goes, the Greeks entered the Temple and defiled all the oil needed for lighting the Menorah.

Why didn't the Greeks spoil Red heifer ashes, as it, seemingly, is far more mattering, valuable and rare?

(This is my Chevrutah's question, I didn't' think of it)


texts: How to "honor thy father and mother" when publicly addressing a parent's sexism?

texts:
In a discussion on a social media website, one of my parents has expressed a opinion I consider sexist.  Feminist principle dictates that I publicly express my disapproval of this, and post a response indicating why I think their opinion is hazardous to gender equality.  But the commandment to "honor thy father and mother" seems to indicate that I should not publicly make any remarks that could potentially shame one of my parents.

What should I do?


texts: Haircuts on Friday when the 47th of the omer falls on Sunday

texts:
The Rema, commenting on the mourning of the first 33 days of the omer, allows haircuts on Friday, lichvod shabbos, when the 33rd falls on Sunday.

Does the same reasoning apply when the 47th falls on Sunday (for those who keep Iyar- aka "the 2nd half")?  Or is there something specific pertaining to Lag Ba'omer?  The Rema does not repeat the permit after introducing the Iyar minhag, but he could be expecting someone to make the comparison.


texts: How to define the meaning of the punishment of the snake?

texts:
If I’m correct Sforno in his commentary on Bereshit 3:1 teaches in short that the snake represents ‘the power of imagination’ (imaginative faculty).
The Or HaChayim teaches that Adam and Chava were able to understand ‘the language’ that the animals ‘spoke’.
Abarbanel explains this, stating that the serpent did not speak literally, but through its actions and appearance (see also Job 12: 7-8, 28:14, 28:22, Psalm 148: 7 for similar examples) and the thought that man had about this.
Hence, by the acts of the serpent, it was supposed that the fruits of the tree of knowledge would be delightfully good. Bereshit 3:10, according to Abarbanel, would mean, "Adam's imagination was more tricky than the imagination of any other beast of the field. Because the human imagination is capable of forming syllogisms and arguments that appear to be true - something that animals are incapable of ". The snake is seen by the Chazal as the symbol of the imagination and the Zohar explains that the snake’s voice was not the voice of a living being, but 'an inner voice' (internal dialogue) which convinced Chava (defended and convincingly) to eat from the tree.
If there was a real snake (external force) which through the power of our imagination formed an image (inner voice) which Chava and Adam thought of to be the truth, which caused them to sin. Then it was only an trigger which started this thought process.
In such a case what should we make of the words spoken by HaShem in Bereshit 3:14-15?
[And for those who would like to share other options/thoughts - if the snake (could be an animal, satan, yetzer hara or one of the malachim) did indeed literally spoke to Chava then why was it cursed? Wasn’t the snake just fulfilling (its mission/task/purpose) what it was made for.


texts:
I know that an adoptive parents is considered as a real parent. But normally the adoptive parents raises the child from a very young age, in this case it is different.
A Jewish father bring up his son till the age of 7, then the couple splits, and he leaves.the family.The boy's mother goes to live with another Jewish man, who raises the boy from the age of 8 on. There will be no relationship between the biological father and son from that time. The son sees the "second" father as the real one. When the child marries, is he halakhically allowed to indicate in the Ketubah the name of the adoptive father, despite the fact that biological father has raised him up to the age of 7?


texts:
I've heard that many Rabbis (including the Lubavitcher Rebbe) say that one shouldn't use Lashon Hakodesh (hebrew) as a daily language, because hebrew is too holy for mundane speech. It sounds very logical, but despite this many Rabbis and religious people (specially in Israel) tend to talk about anything in hebrew.

Is there an argument against this prohibition?


texts: Did King David's parents abandon him? (Psalm 27)

texts:
This time of year we say the Psalm 27 “LeDavid Ori”. It contains a line, "For my father and my mother have forsaken me, but the Lord gathers me in."

Why might King David have even thought of abandonment by parents? Was this common at that time?  Was he abandoned by his parents?


texts: Someone recently told me the Chida writes someone saying kaddish for a father has precedence before someone saying kaddish for a mother. Where is this Chida and what is the reasoning?


texts: "Mi Kel Komocha" corresponding to 13 Attributes of Mercy

texts:
מִי אֵל כָּמוֹךָ נוֹשא עָוֹן וְעוֹבֵר עַל פֶּשַׁע לִשְׁאֵרִית
  נַחֲלָתוֹ לֹא הֶחֱזִיק לָעַד אַפּוֹ כִּי חָפֵץ חֶסֶד הוּא

The words of 'Mi Kel Komocha' supposedly correspond to the 13 Attributes of Mercy (ה' ה' אל רחום וחנוך וכו). In many Siddurim, the 13 Attributes are superimposed over the phrases of Mi Kel Komocha.

In what way are they connected?


texts: Looking for an index for subjects in tanach

texts: I am looking for an index for subjects in tanach. For example every place that pesach is mentioned/refered to or every time bris milah is mentioned/refered to etc.


texts:
Who was the first rabbi or beis din to establish a kashrus organization?

I know according to the gemorah, chazaka is enough if the owner is yiras shamayim.

Was there ever a takonah established that people can only buy if the owner has a heschsher?


texts:
May one talk between kaddish and mussaf?

Our minhag is to take off the t'fillin then on rosh chodesh. Others, like Belz chasidim, put on their rabainu tam t'fillin, say some davenning like shma, and then take them off and daven mussaf. If the answer to my question is "no", then this ought to be considered a hefsek.

I think if a minyan would daven musaph after having had krias hatorah and ashrai elsewhere and would repeat the ashrai to be able to make the kaddish before the musaph, that would  perhaps prove that the kaddish also belongs to musaph, and just as a hefsek is not allowed after ashrai it should not be allowed before the musaph.


texts:
This year, we have a couple of infrequent events, and I'm trying to figure out which is less frequent, considering a 19 year cycle (which, I think, is the best time unit to use). Some of the data might be at this site, but I haven't found specifically what I am looking for.

There are 3 possible Shabbatot (outside of Israel) on which we can take out 3 sifrei Torah (as far as I know, but if there are more, please let me know): Shabbat Rosh Chodesh Tevet, Channukah; Shabbat Rosh Chodesh Adar, Parshat Sh'kalim; and Shabbat Rosh Chodesh Nisan, Parshat Hachodesh.

I do realize that on Simchat Torah outside of Israel we also take out 3 (or more) but that isn't part of the grouping I want to consider.

In some years, some of these happen, though I don't know if there are years in which all or none happen.

We also have a case in which we take out 2 sifrei Torah on a "weekday" (defined however you want, to exclude Shabbat, Yom Tov and Chol Hamo'ed Pesach). Rosh Chodesh Channukah is the one weekday when this happens (as far as I remember - tell me others if I am wrong), and it happens every year.

My question is "which happens less frequently over the cycle: a 3 sefer Torah shabbat or a 2 sefer Torah weekday?"


texts:
A number of times in davening, we find the word שאתה, which I would assume would be vowelized as שֶׁאַתׇּה, "she'atah", that you.  Instead, we find it vowelized as שָׁאַתָּה, "sha'atah".

For example, in Modim (siddur link):

  מודִים אֲנַחְנוּ לָךְ. שָׁאַתָּה הוּא ה' אֱלהֵינוּ וֵאלהֵי אֲבותֵינוּ לְעולָם וָעֶד

I realize that the source for this must be Shoftim 6:17, which vowelizes it this way:

  וַיֹּ֣אמֶר אֵלָ֔יו אִם־נָ֛א מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ וְעָשִׂ֤יתָ לִּי֙ א֔וֹת שָׁאַתָּ֖ה מְדַבֵּ֥ר עִמִּֽי׃

And Rashi there comments (Alhatorah translation):

  שאתה – כמו שאתה.
  "That you." The same as שֶׁאַתׇּה, with the segol vocalization.

Why would the siddur follow what is a strange spelling which needs to be explained in Tanach (sha'atah), as opposed to what would be expected (she'atah)?

Bonus: which is correct for davening?


texts: Why did only Nadav and Avihu and not their brothers go up with the 70 elders?

texts: In Shemos 24:1, God tells Moshe to go up to Him with Aharon, Nadav, Avihu and the 70 elders. They do, and they catch a glimpse of God from afar. It seems strange that of the 4 sons of Aharon, only Nadav and Avihu got to attend this event. Why weren't Elazar and Itamar invited?


texts: השלכת אחרי גאיך morning activities before prayers

texts:
Assuming one wakes up after נץ החמה (so individual prayer vs communal isn't an issue) but significantly BEFORE your community prays:

What activities may one engage in or, conversely,
What may one pray to eliminate the problem of "'ואותי השלכת אחרי 'גאיך"?a

To add to the point at hand: Since the principal is one of disrespecting Hashem by putting off prayer to engage in personal activities, is there an issue at all when prayer is impossible? If it's too early to pray, why would engaging in personal activities be an issue, unless there was some token prayer one could still do to fulfill showing respect toward Hashem beforehand...?

 A Talmudic play on the phrase "וְאֹתִי הִשְׁלַכְתָּ אַחֲרֵי גַוֶּךָ" (I Melachim  14:9) that changes the meaning to something like, "and you have thrown Me after your indulgent activities" (Berachos 10b). The Talmud (R' Yitzchak in the name of R' Yochanan in the name of R' Yose ben R' Chanina in the name of R' Eliezer ben Ya'akov) applies this to someone who eats and drinks before prayers, as if HaShem remarks, "After this one has acted haughtily, he accepts upon himself the dominion of Heaven?"


texts: Is there a halachic or hashkafic problem with eavesdropping? Maybe it could be like reading another's mail which Rabenu Gershom made a gezera about.


texts: "Veadar" as the name of the extra month in leap years?

texts:
In older books and other publications that describe the Jewish calendar, it's quite common to see the extra leap month referred to as "Veadar." (One example is here.)

But I have yet to hear that usage nowadays, in speech or in print; everyone seems to call it "Adar Sheini" or "Adar Beis."

When and why did this shift occur?


texts:
I just learned a Gemara (Taanit 30a) that seems to pretty clearly state that the mourning for tisha b'av starts the beginning of the week that Tisha B'av falls out on, and ends with Tisha B'av itself.

Even the braitot after that discuss how much meat and wine one may have at the seudah ha'mafseket (it seems to state the for the rest of the day there are no restrictions regarding meat and wine).

So where does the idea of the nine days come from (I understand that it is an opinion in the Gemara, but it seems to explicitly conclude that that is not the halacha)?

Note: I am aware (thanks to DoubleAA) that this extension is a later minhag. The question remains then, if the gemara considered this as a possibility and explicitly rejected it, why was it later instituted?

Clarification: It seems from the Gemara that there are two different periods where there are restrictions. The first concerns laundry (where one opinion says 9 days), and the second concerns meat and wine (where there is no opinion that says that it lasts nine days, the most machmir opinion says that for the whole day one should not have either of these items (and two cooked foods) and the most makil opinion says that one can have these foods, even at the seudah ha'mafseket, but less than normal).

It therefore seems that there are really three related questions:

Why did the laundry mourning period get extended to 9 days
Why was the meat and wine restriction extended to 9 days
Why (to the best of my knowledge) was the "two cooked foods" restriction not extended to the nine days (the gemara seems to lump meat wine and cooked foods together)


texts: Young boys returning Chumashim after Torah reading

texts: I often see young boys going around shul after the Shabbos/Yom Tov morning Torah reading to collect Chumashim and return them to their shelves.  Is this an actual 'minhag' with a history behind it? If so, please provide sources.


texts: Eating food that was touched by someone who didn't do naagel Vassar?

texts: Let's say one lives with a Jew who doesn't bother to wash their hands (naagel wasser) in the morning and then this person touches a certain food. Can this food be eaten by someone else or does it possess "Ruach ra"?


texts: Is viewing pictures of Chometz allowed on Pesach? To be more specific this would be in reference to an article or event.


texts: How is it possible for a pot of meat to become pareve?

texts:
I was recently posed the following puzzle:

You have a pot of meat. You put in milk. It becomes pareve. How can this be?

Any ideas on how this is possible?


texts: why do kohanim make a bracha on birkat kohanim if they are safek kohanim?

texts: If Kohanim nowadays are safek kohanim how can they make a bracha on Birkat kohanim isn't the rule "safek brachot le'hakel"?


texts:
Rashi brings the Midrash that Yocheved was born as Yaakov's family arrived in Egypt. They had to migrate due to the devastating famine.

Now, Rashi earlier points out that we learn from Yosef that it's forbidden to be intimate with one's wife during a famine. This is learned out from the fact that the Torah stresses that Efraim and Menashe were born before the famine started. This halacha is codified in Shulchan Aruch (Orach Chaim 240:12).

How then was Yocheved conceived by Levi during the famine? I admit I'm assuming he kept this halacha just like Yosef, as I see no reason why Yosef would follow it and not the rest of his family. Otherwise how could we learn anything from Yosef's behavior; maybe he was just being extra pious.

Now, the Shulchan Aruch brings a special dispensation for those who have not yet fulfilled pru urvu, having a boy and girl. However, I don't see how this helps, as Yosef also didn't have a boy and girl, yet the Torah stresses that he abstained from his wife.


texts: Why is Daniel specifically referred to as a beloved man?

texts:
In Daniel 10:11, 19 Daniel is referred to as a beloved man. Commentators explain this term to mean pure, or that his actions were beloved. Midrashim explain this more generally that the righteous are beloved to God, angels and man.

Daniel certainly exhibited many righteous traits, but so did many other people. Furthermore the title beloved man seems to be unique. Why is this term used specifically and why is it applied to Daniel exclusively?


texts: Ben Ish Chai against taking photos of females?

texts: I heard that the Ben Ish Chai was very against having women in photos, so much so that a woman would even be taken out of Gan Eden a hundred years after her photo was taken if someone looks at it. Is this true, and if so, where is the source for this?


texts: Specialized Al Hamichya for Eretz yIsrael "Al Michyatah" על מחייתה

texts:
We all know the special suffix for Eretz yIsrael products גפנה - "gafna" פירותיה - "peirotiha".
Yesterday I saw על מחייתה "Al michyatah" in an Ashkenazi bencher, but I haven't seen that anywhere else in Ashkeazi nusach.

Anyone have a source for this?


texts: Commencing Shabbos: Shkiya behind a mountain

texts:
It is common practice nowadays for Shuls to publish the zmanim (times) to begin Shabbos (the Sabbath) and other activities. These times, it would seem, are based upon standard calculations of sunrise and sunset for the area in question.

It would seem to me that while these calculations are accurate from a general scientific perspective, the individual point of view would vary based upon the topography of the neighborhood and the horizon.

If one is located behind a mountain, what time is Shkiya or Tzeis?

Is it when the sun sets below the "calculated" horizon (when the sun should set had the mountain not been there)?
Is it when the sun sets behind the mountain?

What if one is on top of a mountain? Is Shkiya/Tzeis affected the same way?

What if one is on top of a building, is Shkiya when the sun sets for him or when it sets for people on ground level?

Are such discrepancies between sunset from one's personal vantage point and that of astronomical calculations halachicly significant when calculating when to begin (or end) Shabbos and Yomim Tovim (etc.)?

PLEASE BRING SOURCES


texts: PTIJ: One who observes shabbat correctly desecrates it?

texts:
Kol Mekadesh Shevi'i is one of the zemirot traditionally sung in the ashkenazic tradition at the Friday night meal.
It contains the following perplexing lyric:

כל שומר שבת כדת מחללו
Whoever observes shabbat according to the rules, desecrates it.

What on earth does this paradox mean? How can observing shabbat in the correct manner mean that one is desecrating it?

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


texts: Am I allowed to wear a towel as a belt/scarf outside an Eiruv on Shabbos?

texts:
Many Mikvas do not provide towels for attendees, and require that people who go bring their own towels. If there is no Eiruv, one cannot carry it in a normal way, so many people "wear" it as a belt/scarf (in the winter).

Is this allowed?

Always CYLOR


texts: Why is Korach's rebellion referred to as בְּנֵי לֵוִי?

texts:
In Bamidbar 16:7, Moshe chastises Korach and his congregation saying,  רַב לָכֶם בְּנֵי לֵוִי. However, other than Korach himself being from Levi, the rest of the co-conspiritors seemed to be mainly from Reuvain (see 16:1 and Rashi).

My question is why does Moshe refer to this group of people, of which there only seems to be one Levi, as  בְּנֵי לֵוִי?


texts: What kavanah should you have during *Atah Kadosh*?

texts:
The third blessing of the amidah, Atah Kadosh, seems mysterious to me:

  You are holy and your name is holy, and the holy ones bless you all day.   Blessed are you Hashem, the Holy God.

Is there any particular kavanah that one one should be having while reciting this blessing? We know that God is holy but how is mentioning that a prayer and what significance does it have within the amidah?


texts: Are civil divorces not recognized by Orthodox rabbis?

texts:
A Jewish couple gets a civil divorce.  The wife remarries, and has children with her new spouse.  Are the children of this second marriage, which was performed without a get having been issue, mamzerim? Is the wife guilty of adultery?

Related: Are non-Orthodox marriages recognized by Orthodox rabbis?


texts: Halachic status of ישמך אלקים כאפרים וכמנשה

texts:
Yaakov blessed Ephraim and Menashe by stating that future generations would bless their children by saying "ישמך אלקים כאפרים וכמנשה" - "God make you like Ephraim and Manasseh" (Gen. 48:20). Was this statement a prophecy or a proclamation?

There are various customs to bless children with these words at various times, on Friday night (according to Wikipedia this is a fairly recent custom first recorded by R' Chaim the Maharal's brother) or at a bris (not in Artscroll Ashkenaz but I see it in various sources, particularly Encyclopedia Talmudit).  Rashi says it was used, but not at any particular time.

What's the halachic status of Yaakov's statement?  It's not counted as a mitzvah by the Rambam or as far as I know by anyone else.  It's apparently not even a "derabbanan"*, as it wasn't always practiced.  Was it a prophecy that "at some point various Jewish communities will have customs to use this form of blessing for their kids"?  Or was it a "derabbanan"* commandment that if you bless your kids, you should use these words?  Or that if you decide to give this blessing, you should say Ephraim first?  Or something else?

* putting derabbanan in quotes because I'm not sure the terminology makes sense before Matan Torah, but I imagine a command from Yaakov Avinu is at least as binding as a gezeirah by the amoraim.


texts: I have heard that the name Meir (lit:enlightening) is actually a "lashon naki" because he was actually blind. Similar to "sagi nahor". Is there any source for this notion that Rebbi Meir was blind?


texts: Is a definite article in Mishnah significant?

texts:
Mishnah Shabbat 141b:

נוֹטֵל אָדָם אֶת בְּנוֹ וְהָאֶבֶן בְּיָדוֹ

Why is "הָאֶבֶן" translated (in both Koren/Sefaria and Schottenstein) as "a stone" rather than "the stone'?
What specific stone does the Mishnah have in mind?


texts: The piyut Maoz Tzur mentions both Purim and Chanukah.  Why then was it chosen to be said on Chanukah and not Purim? I've tried researching the subject and asking scholars but have not received a satisfactory answer.


texts: Which Mitzvot have their observance described in Tanach?

texts:
Despite the more or less direct reference to the 613 Mitzvos in the Torah, only a few of them are mentioned in the text explicitly to be observed in fact.

For example, Torah mentions Abraham circumcizing Itzhak and Ishmael or eating Matzah in the desert on the first Pesach or Boaz making [a sort of] Yibum.

Interestingly, I don't see the actual Mitzvos mentioned so often in Tanach.

Did anybody make a list of those? How many are there?


texts:
Numerous Talmudic discussions (Kiddushin 9-12, B"M 44 and more) refer to coins that were in use by Moses (in Moses times, i.e. in the desert, I presume), some that the Torah mentions, like Shekel, Gera, Sela and some that does not - Peruta, Isar, Dinar and more.

If I understand right, the only valuables (money, jewelry, precious metals) that were possessed by the Hebrews immediately after the Exile (ביזת מצריים) were those of Egypt. The Torah (to my knowledge) does not mention the currency of Egypt, and according to the current historical evidences, there were no monetary currency at all.

The Rabbis of my Kollel in Jerusalem could not recall anybody mentioning Moses melting the metals down and minting new coins of the Hebrews.

So, did Moses mint the coins the Talmud mentions about him, and if not, how did they learn the monetary values of the Torah, beside weighting the silver Shekel?


texts:
The general rule [citation needed] is that "holy" mentions of God's name are pronounced "Elokim;" but, where the same word is used to mean "judges" or "other gods," the pronunciation follows the spelling: "elohim."

How should the word be pronounced in Breishis 32:29? There, the word is used to refer to an angel (but see also here). It clearly doesn't refer to God, but it's not "elohim acheirim" either. How should this word be pronounced in this verse? Is it קדוש, or is it not?

  כי שרית עם אלהים ועם אנשים ותוכל


texts: Does a fan or light on Shabbos need a Blech?

texts:
Obviously they wouldn't need a "blech" like we think of one, but would they need some sort of physical alteration to remind one not to adjust the knobs/switches on Shabbos?

More specifically, to leave a light or fan on on Shabbos, would one have to place a cover or piece of tape over the knobs and switches as a reminder? And if not, why not?


texts:
What became of Chileab ben David HaMelekh?

Shmuel II - II Samuel - Chapter 3:3 And his second, Chileab, of
Abigail the wife of Nabal the Carmelite; and the third, Absalom the
son of Maacah the daughter of Talmai the king of Geshur.
and his second, Chileab of Abigail: Elsewhere the Scripture calls him: “And his second, Daniel” (I Chron. 3:1). Said Rabbi Isaac: Since
the scorners of the generation were saying that Abigail was pregnant
from Nabal, his features were changed, so that he resembled his
father. And our Rabbis said that he would embarrass (מכלים)
Mephibosheth in legal matters.

https://www.chabad.org/library/bible_cdo/aid/15863/showrashi/true
What became of Chileab ben David HaMelekh? Did he serve in Shlomo's kingdom? As per Rashi, how did Chileab ben David HaMelekh "embarrass (מכלים) Mephibosheth in legal matters"? Why is he called "Daniel" in a different passage, I Chron. 3:1? Where does Rashi source his answer to this last question?


texts: What are the basic conceptual differences between the Lurianic school of kaballah and the Kordovero school of kaballah?


texts: Soul of convert ( Jew in non-Jewish body)

texts: I would like to know espescially from a   kabbalistic viewpoint: Is it possible that a Jew gets born into the body of a non-Jew because of reasons connected to previous lifetimes and has to find his way back  to Judaism as a sort of purification process?


texts: Victim of an Accidental Killing - Source

texts:
I recall learning (many years ago) that in a case of accidental killing that qualifies the "killer" to go to an Ir Miklat, the victim in the case was someone who deserved a death penalty but the human court could not carry through with that punishment, so the "accident" was divinely arranged so that justice could be done.

Ignoring the theological implications, I am wondering if anyone knows a source for this (other than my possibly over active imagination).


texts: Does Rabbinic Literature misunderstand the infinitive absolute?

texts:
The infinitive absolute is a conjugation classified generally by a qametz under the first consonant, and a holem or holem - vav by the second. According to the Cambridge Introduction to Biblical Hebrew:

"A slight majority of infinite absolutes occur with a finite verb of the same root. These are called paronomastic. This construction usually heightens the verb's mood, i.e., its degree of reality, expressing certainty of emphasizing non - real mood. It can often be translated with adverbs such as surely, certainly, or clearly.

שתו תשתו

"You surely ought to drink - Jer 25:28
"

By this, then, it seems that the infinitive absolute is not superflous in the way it is commonly used, because it is serving a specific function, and the meaning of any verse would be slightly different without it.

However, many times in Rabbinic Literature, it is often seen as a redundancy, and expositions are made from that assumption:

"The double expression, die, you shall die (מות תמות) implies: death for Adam and deat for Eve, and by extension death for Adam and death for his offspring" - Bereshit Rabbah 16:6

"The verse concludes: eat, you may eat (אכל תאכל). R' Yaakov if Kfar Chanin said: With the double expression God was saying: When does an animal become fit for consumption? Once it is slaughtered. God was thereby hinting to Adam regarding the prohibition against eating a limb from a torn animal." - Bereshit Rabbah 16:6

"Rather, you shall surely bury him. This indicates that the post must be buried alongside the convict, and the post must be something that lacks only burial." - Sanhedrin 46b

So, does Rabbinic Literature misunderstand the infinitive absolute, by seeing it as a redundancy, when it is in fact significant to the meaning of the verse, or am I misunderstanding something about their method of exegesis? Is there any other way to convey the idea of  "certainty" in Hebrew that wouldn't be seen as redundant? Are they holding two explanations, one being the simple meaning of the verse, and then holding that the word also has a deeper meaning, etc.?


texts:
Neḥemia 8:7

  וְיֵשׁ֡וּעַ וּבָנִ֡י וְשֵׁרֵ֥בְיָ֣ה ׀ יָמִ֡ין עַקּ֡וּב שַׁבְּתַ֣י ׀ הֽוֹדִיָּ֡֡ה מַעֲשֵׂיָ֡ה קְלִיטָ֣א עֲזַרְיָה֩ יוֹזָבָ֨ד חָנָ֤ן פְּלָאיָה֙ וְהַלְוִיִּ֔֔ם מְבִינִ֥ים אֶת־הָעָ֖ם לַתּוֹרָ֑ה וְהָעָ֖ם עַל־עָמְדָֽם׃

Is it possible to explain grammatically why there are six pazers in this pasuk? Why do these names, over all others, warrant such strong disjunctives?


texts: The Rabbinical definition of the term "Halacha"

texts:
This term is used everywhere in Judaism, but I have a feeling that the meaning varies greatly, for example, some Talmudic conclusions "הלכה היא" are not accepted as the ruling Halachah either by the late Gemmorah, or by the Rishonim (examples needed).

Did Poskim ever try to define this term and its applications?


texts:
I'd like to begin learning Ramban Al HaTorah and was wondering if someone has had experience with learning Ramban using a certain set of Chumash. I know of three different sets that have biurim/notes and was wondering what the differences are between them and which anyone has found to be the most helpful.

The sets are this, this, and this


texts:
Suppose tissue identical to that of a pig could be created synthetically (with kosher ingredients) in a science lab. The meat would be completely indistinguishable from pig meat, but it would never have actually been part of a real, live pig. Would this be kosher?  If so, would it be meat or parve? If beef were created synthetically would it be meat or parve?

My guess would be that both would be kosher and technically parve, but rabbis would rule that it should not be eaten with dairy to avoid maris ayin. Possibly for the same reason, they would rule that the synthetic pork should not be eaten.

Has this been discussed anywhere?

Related: If a pig was genetically modified to chew its cud, would it be kosher?

EDIT:

I am referring to a completely synthetic process. For example, supposing the scientists figured out the chemical composition of the tissue and performed chemical reactions to fabricate it rather than growing it from some pre-existing animal cells.

Major edit:

See this link about using a 3-d printer to print edible meat.


texts: What do the terms tahor, tamey, taharah and tumah add to the description that one isn’t allowed to enter the temple under certain circumstances

texts:
The Tanach is full of descriptions of what's allowed and what's not allowed; commandments and prohibitions.
But there are also certain occasions in which someone or something is describes as tahor or tamey, or referred to as taharah or tumah.
There seems to be no obligation to be tahor all the time, nor any prohibition against becoming tamey. Nor any prohibition to become tamey (except on those occasions when one must visit the Temple, or touch holy objects, and in cases there is a clear prohibition that could be added like not committing certain sins) even though that may not be the most desirable thing to do, or appropriate state of being to be in.
So if not obligated, nor prohibited, then what’s the goal of mentioning it? Why are things described as such?
Wouldn't it be enough to say in these occasions it’s prohibited to enter the tempel to touch holy objects, to be with others etc. ? What do these terms add to this messages?


texts: Does the Havtacha in the Igeres Haramban apply to everyone?

texts:
I was wondering if what the Ramban writes in the end of the letter to his son

  ובכל יום שתקראנה יענוך מן השמים כאשר יעלה על לבך לשאול עד עולם

was specifically for his son, or does this apply to anyone who reads the Igeres?

I am looking for an answer that draws from real sources, or a direct quote from a Talmid Chacham.


texts: Given that this answer notes that the particular ritual of the Tu Bishvat Seder is likely Sabbatean in origin (although the practice of eating fruit in general on Tu Bishvat dates from the 16th century) would there be any halakhic problem with participating in one?


texts: Why did chiya bar ashi seperate from his wife?

texts:
In the gmara kidushin 81b according to the translation http://www.dafyomi.co.il/kidushin/points/kd-ps-081.htm the following story  happened

(h)Whenever R. Chiya bar Ashi would fall on his face in supplication, he would ask Hash-m to save him from the Yetzer Ra. Once, his wife heard this. She was surprised, for he had separated from her a long time ago due to old age.
(i)One day while he was learning outside, she disguised herself and passed in front of him repeatedly. He asked who she was. She said that she was Charusa (the town harlot). He asked to sin with her.
(j)When he returned home, he wanted to kill himself. His wife convinced him that it was her. Still he fasted the rest of his life, for he had intended to sin.

What was the motivation of Rav Chiya to seperate from his wife and praying every day to be saved from the yetzer hara instead of living a healthy marriage?


texts: Most Jews do not refer to G-d as Allah as they don't speak any Arabic, but names aside, does Judaism consider Islam's Allah the same entity as the G-d of Abraham, Isaac and Jacob?


texts: What's the difference between יאכלו נקודים and יתחלקו לעסות (in תרומות פ״ה)?

texts:
A few משניות in chapter 5 of מסכת תרומות discuss טמא wheat kernels that got mixed with טהור ones that never became מוכשרים לקבל טומאה. They say that, to avoid making the טהור ones טמא, we do one of the following with the mixture:

יאכלו נקודים או קליות או ילושו במי פרות או יתחלקו לעסות כדי שלא יהא במקום אחד כביצה
They shall be eaten as נקודים, or as roasted kernels, or kneaded with fruit juice, or divided into loaves such that there is not an egg's volume in one place.

(Roasted kernels don't get wet, so won't be מוכשרים; fruit juice isn't מכשיר; and less than an egg's volume won't make anything טמא.)
The רמב״ם (on the first משנה, in the יכין ובועז editions) says "נקודים" means

הוא שיעשנה ככרות קטנות תהיה כל אחת כחצי ביצה וכן אמרו בגמרא ואין הכוונה שילוש אותה כולה ויעשה ממנה ככרות קטנות כחצי ביצה אבל הכוונה שילוש אותה ככר אחר ככר
that he shall make it small loaves, each of which shall be a half egg's size, as they said in the גמרא. And the intent isn't that he will knead it all and make small loaves, a half egg's size: rather, the intent is that he should knead it loaf after loaf.

According to the רמב״ם, what's the difference between the two possibilities "נקודים" and "יתחלקו לעסות כדי שלא יהא במקום אחד כביצה" in the משנה? Meaning both (a) what's the difference in act: aren't they the same case? And then, (b) even if they are different physically, why does the משנה list two such similar cases?

(Others explain "נקודים" differently, but my question is according to the רמב״ם's explanation.)


texts: May a woman be a Ba'alat Kriah (Torah reader) if no men know how?

texts:
I am a bit unclear regarding the full applications of kavod hatzibbur as it regards women being involved in certain aspects of prayer. I gather that one application of this rule disallows women from being shlichot tzibbur "cantors".

Suppose that there is a minyan, but none of the men know how to read from the Torah. A woman who is present is capable and is a "professional" (meaning, she is extremely competent in reading correctly with no errors or stumbling.) Is there a problem with allowing her to read the Torah? Or does kavod hatzibbur take precedence and we rather have a man read it with someone else reading the notes from a Chumash and having him follow?

What if none of the men present read Hebrew well or understand the trope? Can we allow the woman to read, or do we forego the Torah reading altogether b/c of kavod hatzibbur?


texts: Would one be allowed to sit on a soaking wet metal or wood or plastic chair on Shabbos, or would this be forbidden because he would thus be "laundering" his pants or because he might come to squeeze out his pants?


texts: Why isn't there a Shalom Zachor equivalent for newborn girls?

texts:
The Rama in Yoreh Deah 265:12 brings the custom for a Shalom Zachor:

עוד נהגו לעשות סעודה ומשתה בליל שבת לאחר שנולד זכר נכנסים אצל התינוק לטעום שם והוא ג"כ סעודת מצוה
It is customary to make a festive meal on the Friday night after the birth of a baby boy. People go to the house where the baby is, to taste something [there], and this [eating] is also [considered] a seudat mitzvah.

To which the Taz (265:13) states:

ובדרישה הביא מתשובת מהר"ר מנחם מה שנוהגים בשבת לבקר אצל התינוק הנולד שהוא אבל על תורתו ששכח
In the (Sefer) Derishah it's mentioned in the Teshuvos of R' Rav Menachem, the custom to visit the newborn is because the baby is in mourning over all the Torah learnt (in utero) that was forgotten

So...
If we follow the Taz's reasoning, since the gemara in Niddah 30b teaches that men and women are taught the Torah in its entirety in utero- shouldn't there be a Shalom Zachor equivalent for women?


texts:
Who knows forty-two?
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: What kind of responsibility do Mi Yodeya answerers have for people following halacha according to the site?

texts:
Here on Mi Yodeya, we are careful to remind people that they should not rely on this or any website for practical halachic decisions. Nonetheless, it is almost certain that some people take what they read on Mi Yodeya as the final word on halacha. What kind of responsibility do people who answer questions here bear for the halachic mistakes of people who read their answers? Does it matter whether the answer was wrong or the reader simply misapplied the principles outlined in the answer?

I read in a biography of the Chafetz Chayim that he refused to take a position as the local halachic authority because he would be responsible for the transgressions of the people in town. Might the same issue apply here if people are using Mi Yodeya as a halachic authority?


texts: Why do many (most?) people call the upcoming holiday "Peysach"?

texts:
In some Ashkenazic dialects, lots of words in which the first syllable is accented and the vowel is segol are pronounced as though they had a tzeirei. Examples include "meylech," "tzeydek," and "peyrek."

But even those who pronounce words of this class with a segol (like me) still say "peysach." As far as I know, this is the only one where this is done. Why is this?


texts:
I have sliding doors going out into the yard and balcony.  Do they qualify as doors that require mezuzot, or do they count as windows?

Note that this differs from this question:

Mezuzah on deck door

Because my question asks whether or not a mezuza is needed, and the linked question asks where to put it.


texts: Marital relations if pregnancy is potentially life-threatening?

texts:
A while ago, I was poking around the Catholic section of Reddit, since I was curious about how the topic of birth control might be handled within it. In a comment to one post, someone stated that his girlfriend was diabetic and could only have very carefully planned pregnancies, as pregnancy could jeopardize her life. In response, another commentor argued that the "correct" Catholic response would still prohibit use of "artificial" birth control methods.

These questions (1, 2) suggests that there's some general precedent as to what
happens if the woman does get pregnant, but that's not my concern here. I'm more interested in this: in such a scenario, where pregnancy must either be entirely planned or averted, has there been any halachic precedent for whether the couple should still marital relations, and if so, whether birth control (or at least some forms of the such) is permissible?

This post suggests that the solution isn't to not use birth control or abstain, but I would prefer a more explicit address of the problem.

Note: this sounds like the sort of scenario where the advice to CYLOR would be extremely pertinent, but I am asking purely out of curiosity.


texts: why don't we count the fiftieth day of sefira with a brocha?

texts:
It's a famous question but I'd like hear all different answers. The pasuk says תספרו חמישים יום, yet we only really count 49.
Why?


texts: Was it lawful for David to partake of the showbread?

texts: In Shmuel I, chapter 21, David requests provisions for his men from the priest Ahimelech, who agrees to give him the showbread on the condition that his men have kept themselves from women. Was this lawful?


texts: Is eating in the bedroom or any typical part of the bedroom forbidden? I've heard that there's some sort of tumah associated with this action, but couldn't get verification outside of differing opinions on leaving your food under the bed.


texts: Rabbinic responsa on Remembering the fallen IDF soldiers

texts:
I know it is a heavy and very "politically" loaded question, but I'd try my best to formulate it in a most neutral way:

24 thousands of R' Akivah students allegedly died of their own sins some 2000 years ago, and we commemorate this every year for 7 weeks with some Mourning Halochos during Omer.

More than 23 thousands of Jewish soldiers (and civils) were killed defending the lives of the Jewish people in the Promised Land for over a century.

AFAIK there are no accepted Halachic or Minhagim ways of commemorating this fact, at least in any Orthodox movements in Israel including the Mercaz Harav- no special prayer, no Tehhilim, no Rabbi Shiurim, no fasting, etc (I can't deny the existence of some private [Rabbis] initiatives, but those didn't make it into a "tradition").

Are there any Rabbinical responsa on this topic? Wasn't any Rabbi since the establishment of the Jewish State asked about this?


texts: Why are women unclean longer after giving birth to a girl?

texts: I read that women are unclean for two weeks after giving birth to a girl and seven days after giving birth to a boy. What does it tell us?


texts: What's the source for a Cheirem al pi Kabbalah?

texts:
The Previous Lubavitcher Rebbe describes:

  "'a real cheirem as prescribed by Kabbalah' requires the following: a
  court of seventy-two rabbis fast for forty consecutive days (excluding
  Shabbos and Rosh Chodesh), with six non-fast days interspersed within
  this period. They recite Tikkun Chatzos and other special prayers, and
  certain chapters of Tehillim each day. They regularly immerse
  themselves in the mikveh, and are careful not to speak of any subject
  that is not holy, even in Hebrew. After the Maariv prayer at the
  conclusion of the fortieth day of the fast — while they are still fasting
  — they spend the whole night studying Torah.

  While it is still night,
  about two hours before dawn, the Holy Ark is opened, and the chief
  of the court reads the text of the cheirem three times. They then sound
  the shofar: tekiah shevarim teruah tekiah. They remove their shoes and sit
  upon the ground like mourners. Afterwards, they immerse
  themselves and daven with great devotion. They daven Minchah early,
  and only then do they eat their meal: bread dipped in salt, and water."

When this occurs, the person's soul is, (may G-d preserve us):

  "cut off from the source of his soul as it once
  existed on High."

This has been done apparently only three times in history. To Yeravam ben Nevat, Elisha ben Avuyah (or "Acher"), and יש"ו.

The person to whom this is done, now having been cut off from "on High", inevitably converts to another religion, (or athiesm, possibly).

My questions are:

What's the source for this?
Are there sifrei kabbalah that describe this?
What about the three people to whom this was done? Are they mentioned regarding this?
Kabbalistically, what does it mean that their soul is "cut off from the source"?


texts: Maimonides and Sacrifices as G-d's concession to Mankind

texts:
I've been bothered by this contradiction in Rambam:  He says in Moreh Nevuchim 3:32 that sacrifices are a concession and that it would not have been good to introduce the truthest most pure form of worship (i.e. prayer, worship in thought not action) to the Israelites because of the prevalent form of worship.

Therefore, how can he say that sacrifices should be reinstituted since a) he says it is not the truest form of worship and b) it would be forcing on us a completely new and bizarre form of worship?


texts:
This has bothered me for many years - but I am not even sure of the right question to ask!
The Torah at the end of Parshas Bechukosai (Vayikra 27:16-22) describes the law of makdish s'dei achuzah (consecrating one's ancestral field) and how to redeem it. It is clear from verse 18  וחישב לו... עד שנת היובל ונגרע מערכך that we are picturing the object being redeemed as the field until yoveil. That is what is worth 50 shekel, that "rental" [this is an averaged value, like many things in that section]. He could redeem it shortly before yoveil, and it might cost only one shekel, depending.
Now that he has redeemed it, he keeps the field forever after yoveil, something that is clearly worth a lot more than 50 shekel.
However, if he doesn't redeem it at all, or if the gizbar sells it to anyone else at any point before (verses 20-21), then he will never get it back, and it goes to the cohanim after that yoveil.
It comes out in a way that seems very "uneven" to me: by redeeming the value of the field till yoveil (<= 50 shekel, plus a chomesh), he is actually buying back the use of the field forever (much more than 50 shekel). It is as if he is redeeming a s'dei mikneh, but receiving a s'dei achuzah!
As I said, I'm not sure of the right question, but how do others understand this?


texts: mispar hekhrachi is the standard gematria method. But I can not find out which Hebrew word is behind the transcription „hekhrachi“. Can you provide any help?


texts: Justifications for why God cares about small Halakhic minutiae

texts: How do we explain why God cares about how we perform small, seemingly insignificant details (e.g. alternating hands when washing, right shoe before left) of life? Do any Rishonim or Acharonim, rationalist or more mystical, deal with this question? Thank you


texts: The Torah laws are not for revenge - who said the opposite?

texts:
ואסור להתמהמה בחילול שבת לחולה שיש בו סכנה שנאמר  אשר
  יעשה אותם האדם וחי בהם ולא שימות בהם, הא למדת שאין משפטי התורה נקמה
  בעולם אלא רחמים וחסד ושלום בעולם, ואלו המינים שאומרים שזה חילול שבת
  ואסור עליהן הכתוב אומר וגם אני נתתי להם חוקים לא טובים ומשפטים לא יחיו
  בהם." (Rambam, Shabat, chapter 2, paragraph 3)

It seems that Rambam means to someone who claimed that the laws of the bible are for revenge. Assuming that's correct, then I'm asking who said that Torah laws are revenge in the world? (In the past I was told that Christians said something like that. Is it true?)


texts: For those that hold Yom Ha'Atzmaut to be a 'chag' or 'pseudo-chag' (to whatever extent, see here), does it directly follow that tachanun is not said at mincha on erev Yom Ha'Atzmaut?


texts: Must the electrical lights be dimmed or turned off while saying "Borei Me'orei Ha'Esh"?

texts:
As a follow up to an answer given in Havdalah and fingers which says:

  The Mishnah in Berachos 51b writes that one should not make the
  blessing of "Bore Moerei Ha'esh" should only be made if one benefits
  from the light of the candle.

My question is - Must one turn off dim all electrical lights in the room in order to receive the proper benefit from the candle light, only? In my shul, they do this. But I haven't seen this done too often in most shuls or in people's homes.


texts: Sitting or Standing for Kaddish - historical divergence between Conservative and Orthodox minhag

texts:
At most (maybe even all?) Conservative synagogues, the congregation remains seated during every kaddish (except mourner's kaddish, and then only mourners rise). At Ashkenazic Orthodox synagogues, the entire congregation rises for every kaddish. The question: Does anybody know how far back this difference goes, and why it originated? Back in the 1940s, for example, was the difference in practices already in place? What about in the early 1900s? Can the difference in practice be traced to older halachic traditions (e.g. "The Shulchan Aruch says X but the Rema says Y"), or is there some subtle ideological point being made?

This question of sitting vs. standing for kaddish was raised in
Is it required to stand during Kaddish? but there the context seems to be only Kaddish Yatom, and I am interested in the other instances of kaddish as well; also, my question is not so much about the halacha as it is about the historical point of divergence in practice between Orthodox and Conservative congregations in the United States.


texts: is it possible to do the Kri'ah at the moment of the death, and not at the funeral?

texts: is it possible to do the Kri'ah at the exact moment of the death, and not only at the funeral?


texts: How was the appropriate death penalty decided for each sin?

texts:
There are four capital punishments (Skilah, Sreifah, Hereg and Chenek) and there seems to be a hierarchy in terms of severity (heavy to light) but is there any discussion of how the specific crime merited a particular death or why a specific death method is appropriate for a crime? Is the death sentence a natural consequence (which would make it inherently tied in its method to the crime) or a punishment (so the severity matters but the particular method doesn't)?

If the goal is punishment then the penalty is simply death - how can we justify any method of killing that is more or less severe? Shouldn't the end result, death, be the point so we should use a method like we would in shechita, to get to the desired end as quickly (and painlessly) as possible?


texts: I see some kosher items that on the kosher label it is written Parve where as others Parev. In Hebrew, we say Parve. What is the source for Parev? Why are there 2 slightly different words for indicating the same?


texts: Is there a law against saying obscenities? If yes, what is considered obscene? Does it apply to any language or only to Hebrew?


texts: Could having to add the extra 4-5 days to change the status of nidah to zaav and not allowing the original 7 day nida be like adding to a mitzva?

texts:
As I understand, the additional 4-5 days which are added as a humra in case the lady is a zaav is a barrier for protecting from miscalculating and being over nida. My question is whether this stringent enforcement is actually permissible considering that the original law that had been practiced for centuries was that of 7 days. If one is interested in being careful and doing the nida days only, shouldn't that be taught and help out those who would like to do it?
There is a concept of bringing a korban if you have been a nazir since you were ascetic and abstained from wine/grapes etc... a product that is otherwise permissible. My arguement is whether being forced to keep these extra days and causing this ascetic behavior is also a sin for those who wish to keep the 7 days only?
I hope that I am not insulting anyone by asking these questions. Thank you.


texts:
Why do Synagogues use or not use them?

Bonus:

What are some of the companies that make these digital wall displays for synagogues?

How much do they cost?

Does anyone know where I can find info online about them?

Feel free to add screenshots and pictures.


texts: Promised Land vs Promised Ground in the Torah (ארץ vs אדמה)

texts:
The Torah refers to the Promised Land with two different words: ארץ and אדמה.:

"וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת־ה"א עַל־הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן־לָךְ׃" (Deut 8,10)
"כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־ה"א נֹתֵן לָךְ׃" (Ex 20,2)

I mean referring to the Land of Israel as the "Promised land", not just ground or soil elsewhere, like in "אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ".
What is the difference and when each one is used?


texts: Are you allowed to pray for your own death?

texts:
No suicide or euthanasia is allowed in Judaism.  But are you allowed to pray for your own death?
You can pray for the death of someone who is incurably sick, in pain and dying.  This is based on Rabbenu Nissim's (14th century Spain) understanding of Nedarim 40a and Ketuvot 104a, ratified by the Aruch Hashulhan [YD 335:3] and Rabbi Feinstein [Igrot Moshe CM 2:74].
But I have not seen a responsum about whether someone is allowed to pray for his own death.  Tanhuma implies that it's allowed, because that's what Moses did:

Moses said: Master of the universe, up to now I requested life, but now here is my soul given over to You.  He had resigned himself to death... [Tanhuma on Deut. 31:2]


texts: Does anyone know if this Talmud Yerushalmi is Menukad or not?


texts: How to comfort someone who has lost his non-Jewish parent

texts:
I came across a (Facebook) post the other day in which an acquaintance announced he had lost his non-Jewish father.  The individual is not a convert; his mother had intermarried.  The funeral will not be held for several days.

There are several questions on this site about mourning for non-Jewish relatives.  I am asking about comforting someone it such a situation, both from a pure halachik standpoint and from the human interest perspective.

Does one say ברוך דיין האמת?  The FB comments are full of such responses (BDE, etc.), and I'm wondering if it is appropriate.
Is there any point in expressing comfort (Hamakom, etc.) before the funeral service, or does the precept of ואל תנחמהו בשעה שמתו מטל לפניו still apply, even for several days?
Is the standard Hamakom expression appropriate (המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים), or does the moniker אבלי ציון not quite apply?  Is there another standard (or non-standard) phrase to use?

I suppose some of this may depend on how close the person was to his parents, and whether he will be mourning, in some manner, with the rest of his family.

(Technically, the question may be moot, because I don't intend to visit him, and it is questionable whether one can be menachem aveil via FB post or social media comment.  On the other hand, if this was halacha l'ma'aseh this forum wouldn't be appropriate.)


texts:
Orach Chayim 153 (15) says that a person cannot forbid with a vow (assur) his part of the synagogue or the books in it. If he did make such a vow, it is ineffective. MB [87] explains that this is a decree of the Geonim to prevent someone taking such a vow in a quarrel and thereby forbidding all the shul on everyone because we cannot identify which part belongs to the person who took the vow (ain bereiro).

Can this ruling be extended to any thing held in joint ownership by a number of people? (There is a (true?) story of a yeshiva bochur who forbad his portion of the cholent with a vow and was told he was expelled. He explained to the Rosh Yeshiva that he had never wanted to be expelled by this action and the Rosh Yeshiva annulled his vow. If the ruling above was extended, it may not have been necessary to find a way of annulling the vow.)

Can a person forbid with a vow his portion of a jointly owned item?


texts: Safek (doubt) in Halachah - How unsure does one have to be?

texts:
If someone is unsure if he recited Tal UMatar, one has to repeat the Shemoneh 'Esreh (it's slightly more complicated, but let's keep it simple).

If one is unsure if he remembered to Bentch (recite Grace after Meals), one has to repeat it.

Just how unsure does one have to be for these and other examples?


texts: Is there an issue of arrogance to wear Tfilin Rabenu Tam

texts:
I have been putting on tefilin shel Rashi for many years and a friend recently said I should start putting on Tefilin Rabenu Tam as well.  The Kitzur Shulchan Aruch says that only the especially pious put on tefilin shel Rabenu Tam and one should be careful not to appear arrogant ("tzidkut yeter")

Does the upside of purchasing and wearing tefilin shel Rabenu Tam outweigh the risk of appearing arrogant  (and also having to explain to people that I am still a Litvak and not a Chabadnik...)


texts: Does Chazakah work to consider someone a Jew?

texts:
Following my answer to "natural conversion", I wondered if there are sources that specifically contradict or support my claim that, similarly to other questionable situation resolved Halachicly by Chazakah, once status as a Jew can be accepted by Chazakah as well.

For example, clothes or watches that one wears are presumably his, if one works in a field for three consecutive years it's presumably his, if one and his girlfriend comes to a new community and cohabit with her he becomes presumably married, if a woman comes from far away and holds a child she continues to fosters for years he becomes presumably her son etc.


texts: Sefer for significance of names in Torah

texts:
I am looking for a sefer which delineates the significance and meaning of many names in Torah, but more specifically the lists of names, found in Noach, Vayeira, Chayei Sarah, Vayishlach, Vayigash, etc.

For example, the Torah tells us the names of Yishmael's twelve sons. What is the significance of the Torah telling us his sons? Why bother?

Another example: the Torah tells us the names of Yokshan's and Midian's sons. What is the significance and why bother?

etc.


texts: What opportunities do Orthodox women have to learn and participate in their communities outside the home?

texts:
I've visited several Orthodox communities but never been part of one.  One of the things that has always been a stumbling-block for me is the role of women.  Here are two things I've observed about the communities I've visited -- whether they're typical I don't know:

Women are more home- and child-focused, not synagogue-focused.  Few come to services to pray, and of course there are halachic issues that impede full participation.  Discussion and activity at the kiddush tend to be about the kids.
Learning opportunities for adult women are limited -- there are some women's classes on a restricted set of topics (usually home- and child-related) and the occasional mixed-gender lecture, but a woman who, say, wants to learn gemara is generally going to be out of luck.

As a woman with no children, a professional (techie) career, and a thirst for knowledge, who currently studies and socialized with mixed-gender groups, I've felt out of place in my visits so far.  But maybe there are important things I'm missing, that you have to be an insider or a regular to understand.

So my question is: if I wanted to become more involved in an Orthodox community, then (a) what options for meaningful adult-oriented participation (especially learning, worship, social) are likely to be available to me, and (b) assuming this varies, what if any are the general patterns (e.g. such-and-such group tends to be better for X, thus-and-such for Y)?  I know there are different groups within Orthodoxy; locally we have Modern Orthodox, Lubavich, Young Israel, a place that's called "black hat" (not sure what it is formally), and some others.  If I wanted to look for a community where someone like me would fit in, where should I look?


texts: Why are there different phrasings of Korban Pesach accompaniments?

texts:
In Parshas Bo (Exodus 12:8) it says about the Korban Pesach:

וְאָכְלוּ אֶת-הַבָּשָׂר, בַּלַּיְלָה הַזֶּה:  צְלִי-אֵשׁ וּמַצּוֹת, עַל-מְרֹרִים יֹאכְלֻהוּ.
And they shall eat the flesh in that night, roast with fire, and unleavened bread; with bitter herbs they shall eat it.

but in the Parsha of Pesach Sheni in Behaalosecha (Numbers 9:11) it says:

בַּחֹדֶשׁ הַשֵּׁנִי בְּאַרְבָּעָה עָשָׂר יוֹם, בֵּין הָעַרְבַּיִם--יַעֲשׂוּ אֹתוֹ:  עַל-מַצּוֹת וּמְרֹרִים, יֹאכְלֻהוּ
in the second month on the fourteenth day at dusk they shall keep it; they shall eat it with unleavened bread and bitter herbs;

Why are these two commandments phrased similarly but differently, with the first one apparently indicating a tighter coupling between the korban meat and the matza?


texts: Were the ten sons of Haman specifically Zeresh's sons?

texts:
Megillah 15b records three opinions as to how many children Haman had:

Rava: Ten died in childhood, ten died at the end of the Megillah, and ten were reduced to poverty, totaling 30.
Rabbanan: There were seventy reduced to poverty, totaling 90.
Rami bar Abba: There were 208 in total.

I don't see how this is possible, even according to Rava, unless Haman had wives in addition to Zeresh.

Now, various commentaries indicate that the ten sons killed at the end of the Megillah were, in a sense, more important than the others. For instance, R' Elisha Galiko writes:

  ועוד אני מדקדק שכתב את בכל אחד ואחד לומר כי כל אחד מהם היה כחמש מאות איש הידועים ההרוגים עם היות שהיו כולם חשובים ושרים

  And I infer further that it writes את by each one to say that each one was like the 500 known men who were killed, in that they were all important and officers.

Now, of all of Haman's wives, it's Zeresh that he repeatedly turns to in the Megillah for advice; while he also calls other family and friends, Zeresh is the only one who's singled out. She's not the only one who actually gives advice, and she's singled out even before anyone opens their mouths. Maybe Haman singles her out because she's the most important of his wives... and maybe Haman's ten sons who were so important were specifically her children?

Am I totally off-base here, or is there any merit to this line of logic?


texts: Why is it that in shul people are constantly reminding me to lift my tzitzit off the floor or actually doing the work for me and picking them up off the floor for me? What's so special about tzitzit that people are nervous about them touching the floor? Is there a difference between tzitzit and other mitzvot? Why do we treat tzitzit like seforim, which cannot be on the floor, instead of like other tashmishei mitzvah such as the lulav, the Sukkah, wine for kiddush etc which can touch the floor?


texts: Can an non-North African Jew participate in post-Pesach Mimouna celebrations?

texts:
Mimouna is a customary post-Pesach celebration originally observed by Moroccan and Algerian Jews. When large numbers of those groups made aliyah, the custom was adopted by many Israelis as well.

The celebration focuses on being able to eat chametz again, with traditional foods, costumes, symbols, and music.

However, this happens to fall during Sfira, when parties and celebrations with loud music are customarily avoided.

Apparently, the North African communities have a long-standing tradition to celebrate this. But what about other groups? Is there a problem because of Sfira?


texts:
does anybody know what siddur they use in the Viener shul in boro park today?
I realize that there is no specific Oberlander siddur out today and I'd like to get as close as possible.
thnaks


texts: Why is it that many names of Tanoim and Amoroim are not commonly used? These were big Tzadikkim yet their names are almost unheard of. For example Tarfon, Chisda, Pupa, Avtalion, etc.


texts: Where does Maimonides write that Muslims may pray in a synagogue?

texts:
Regarding the Muslims who were praying in a Synagogue, I read that Rambam ruled that it was permissible for Muslims to pray in a Synagogue - I haven't been able to find a source for this, does someone have a reference to it?

Note: I'm specifically asking about Islamic prayers, not Jewish prayers.


texts: May one cook extra foood on Yom Tov so that the left-overs will be for after Yom Tov?

texts:
My understanding of cooking on Yom Tov is that one may cook fresh food to be eaten that day. One may also cook extra food for the 2nd day of Yom Tov as long as he eats from each pot on the day he has cooked the food. (See this article.)
What I'm uncertain of is if one can intentionally make a lot of extra food on Yom Tov with the intention that the extra food should be eaten after Yom Tov. And, would it make any difference if he ate from each pot on Yom Tov a little bit, but intentionally leaving the left-over for after Yom Tov?


texts:
There are at least five nuschaos (liturgies) for the very end of Yishtabach between habocheir b'shirei zimrah (who chooses musical songs of praise) and chai/chei* haolamim (life/life-giver of the world):†

הַבּוֹחֵר בְּשִׁירֵי זִמְרָה חֵי הָעוֹלָמִים ( – nothing – )
הַבּוחֵר בְּשִׁירֵי זִמְרָה מֶלֶךְ חֵי הָעוֹלָמִים (God)
הַבּוחֵר בְּשִׁירֵי זִמְרָה מֶלֶךְ אֵל חֵי הָעוֹלָמִים (King, God)
הַבּוחֵר בְּשִׁירֵי זִמְרָה מֶלֶךְ יָחִיד חֵי הָעוֹלָמִים (unique King)
הַבּוחֵר בְּשִׁירֵי זִמְרָה מֶלֶךְ יָחִיד אֵל חֵי הָעוֹלָמִים (unique King, God)

What is the reason (and source) for each version?

* The nikkud of ches varies, but is not the subject of this question. The examples are vowelized solely for readability.
† Punctuation has been removed from the examples to further lessen variation that is not the subject of this question.

E.g. Teimani Baladi (Yemen).
E.g. Sephardim as brought by the Minchas Elazar.
E.g. Ashkenaz (German), Adot ha-Mizrach (Sephardic), Munkacz (Chassidic).
E.g. Chabad (Lubavitch), Lev Tahor (Chassidic)
E.g. Common Sfard (Chassidic).


texts: Does the presence of a kallah in shul during the week after the wedding exmpt the minyan from saying Tachanun?

texts:
ArtScroll, among other Siddurim, lists in the instructions regarding Tachanun that the minyan does not recite it in the presence of a groom from the day of his wedding through the following week.

It specifically mentions the groom's presence. What if the bride is in the shul without the groom? Would the minyan also be exempt from reciting Tachanun? Is there any opinion that rules this way?


texts:
Do premarital sexual relations effect Kiddushin (betrothal/first step of Jewish marriage) if there is no intention of getting married?

If so, is the physical act itself determinative of whether or not there is a kinyan (transaction effecting Kiddushin)? (Let's say they would instead be just hugging and kissing: would that effect a kinyan also?)

Does the Yichud (seclusion) that the couple is having effect Nisuin? What if there are no kosher witnesses around?


texts: Cleaning clothes before Shabbos and Yom Tov

texts:
The Shulchan Aruch in Orach Chaim Siman 242 writes that it was from Takkanas Ezra that one should clean their clothes on Thursday because of "Kavod Shabbos". The Mishneh Brurah in Sif-Katan 5 explains that it shouldn't be done on Erev Shabbos in order that one should be available to take care of the needs of Shabbos (other needs, food, etc.)

In Hilchos Rosh HaShanah (Shulchan Aruch Orach Chaim Siman 581 Sif 4) it says that one should clean their clothes and take a hair cut Erev Rosh HaShanah. Why in this case of Erev Yom Tov does it not apply the takkana of Ezra mentioned in Siman 242 (that one should clean their clothes from 2 days before Shabbos in order to take care of the needs for Shabbos.) Does the needs of yom tov somehow differ in this regard?


texts: When does a מעריב-misser say שמונה עשרה?

texts:
קצור שלחן ערוך 21:1 describes what one should do who missed מעריב by accident:

לאחר תפילת שחרית יאמר תחנון ואשרי ויתפלל תפלת שמונה עשרה לשם ערבית ואחר כך יאמר למנצח ובא לציון וכו׳
After the prayer of שחרית, he should say תחנון and "אשרי" and then say שמונה עשרה for מעריב. After that, he should say "למנצח", "ובא לציון", etc.

It seems likely that the intent that he listens to חזרת הש״ץ, says תחנון and "אשרי" with the congregation, and only then says his own שמונה עשרה, as opposed to saying תחנון and "אשרי" on his own before and/or during חזרת הש״ץ.
Just a bit earlier, in 20:11, קצור שלחן ערוך says this:

חיוב על האדם לומר קדושה עם הציבור וגם אמן שלאחר האל הקדוש ושלאחר שומע תפילה הוא גם כן חיוב כמו קדושה וכן הקדישים שאומר השליח ציבור חיוב הוא לענות עליהם וכן במודים הוא חייב לשחות עם הציבור ולכן אם נתאחר לבוא לבית הכנסת באופן שאינו יכול להתפלל עם הציבור והוא מוכרח להתפלל ביחידות אם אין השעה עוברת צריך להשגיח שלא יתפלל שמונה עשרה בשעה שיפסיד מלענות אחד מדברים אלו אלא ימתין עד שיענה ואחר כך יתפלל שמונה עשרה
…Any קדיש said by the ש״ץ (leader) — there's an obligation to answer it.… Therefore, if he came late to the synagogue to the extent that he cannot pray with the congregation and must pray alone, if the time [for prayers] isn't about to pass, he must take care not to say שמונה עשרה at a time that he'll lose out on answering one of those things: rather, he should wait until he answers [them] and only then say שמונה עשרה.

Now, if someone starts saying "אשרי" and a weekday שמונה עשרה when the congregation starts saying "אשרי", he's not going to finish his שמונה עשרה before the ש״ץ says קדיש. So I don't understand 21:1:

Does he intend that 20:11 doesn't apply here and the person should say שמונה עשרה, missing קדיש? If so, why?
Or does he intend that the person say "אשרי" with everyone else and then wait, saying nothing, while the congregation says "למנצח" and "ובא לציון"? If so, why not say it with them (since he's waiting anyway)?
Or what?


texts: Recently there has been many places that say Yom Kippur Katan prayers at Mincha on Erev Rosh Chodesh. What is the source and who composed the Yom Kippur Katan prayers?


texts: Should an Ashkenazi learn Yalkut Yosef and Kaf HaChaim?

texts: Should and Ashkenazi such as myself learn Yalkut Yosef and Kaf HaChaim, Sephardi halachic works, or should I not bother as the halacha wouldn't apply to me?


texts:
In Jewish theology, what practical physical powers do angels have? How far can they intervene in our world while on a mission? Are those powers linked to the "name" they have for their mission or come with their relative degree (מעלה, as in Rambam's Yesodey Hatorah).
For example, in Job.1.16 Satan incites people on raids, blows the wind, brings down fire, and kills innocent gentiles.


texts:
Is it possible to bring someone to beit din on the charge of reckless endangerment?

If so - what is the correct terminology to describe this sort of crime?

Let's define reckless endangerment according to the US Legal Definition:

  Reckless endangerment is a crime consisting of acts that create a substantial risk of serious physical injury to another person. The accused person isn't required to intend the resulting or potential harm, but must have acted in a way that showed a disregard for the foreseeable consequences of the actions. The charge may occur in various contexts, such as, among others, domestic cases, car accidents, construction site accidents, testing sites, domestic/child abuse situations, and hospital abuse. State laws and penalties vary, so local laws should be consulted.


texts: Is there a law or any guidance about bringing a dead body into the house of God?  I seem to remember there was something in Leviticus, but I can't find it.


texts: Is arak kosher for pesach without a specific P hechsher?

texts:
I have a bottle of The Spirit of Jaffa Arak (ערק הניחוחות של יפו) with a regular circle-K hechsher as well as hashgachat-badatz-yerushalayim.

Is there any reason this shouldn't be kosher for passover without a specific K-P?


texts: Why is the order of returning the sefer-torah different on shabbos than on weekday?

texts: Why on shabbos is ashrai said before returning the sefer-torah and on weekday (nusach ashkenaz) afterwards. This cannot have to do with kaddish tiskabel since this is also done on rosh chodesh where kaddish tiskabel has already been said like on shabbos.


texts: Changing the requirements of a monetary case

texts:
In Sanhedrin 23: Rashi: נמצאת כת שניה קרובים או seems to imply that if the בעל דין states that he has 2 sets (4 people) of kosher עדים that he now is required to bring forth 2 sets of kosher עדים.
It's known that all you need is 1 set (2 people) of kosher עדים to win a monetery case in court but it seems that if you claim you have more then 1 set, you must now bring however many sets you said you had and if you fail to do so, you lose the case.
Why do the requirements of the case (how many עדים need to be brought) change simply by the בעל דין making a statement like this?


texts:
Is Akiva spelled with an Aleph at the end עקיבא or is it spelled with an Hai at the end עקיבה?

Please answer only with a source.


texts:
In many Jewish prayers and throughout Tanakh, God is strongly praised for His goodness, that which He does for the Jews, His amazing miracles etc. However, those same sources, and most Jewish sources, also agree that God is perfect. That presents something of a contradiction, as a perfect being always needs to make a perfect choice and therefore does not have what most would traditionally define as free will.

That being the case, does it make any sense to praise God if you believe God to be a perfect being incapable of doing anything other than that which is perfect? Is God praiseworthy if He doesn't have a choice in what He does?


texts: Does following another girsa allow me to be yotzei?

texts:
An extension of this question.

If I have a particular girsa of davening that I have always said (either because it is an established family or shul minhag, or because I have adopted it and done it a number of times) is this a statement that other girsa'ot are invalid as means of expression to fulfill an obligation? Is my minhag a rejection of all others inherently?

If my personal practice is (and I apologize if the example isn't the best) to say "v'shivchacha elokein" at the end of kedusha, am I saying that "ushvachaha" is wrong/unacceptable, so that if I say "ushvachacha" I have not said the bracha correctly? Or is another version equally valid and my minhag is a matter of choice among equals, so, ultimately, any version I choose allows me to fulfill my obligation, regardless of a minhag-preference?


texts:
Rabbeinu Yonah writes (Shaarei Teshuvah 1:2) a parable in the name of "Midrash Koheles" that at first glance makes no sense. I have my own theory about a way to explain it, but I wanted to check what the commentaries say. However, I have no idea of where this midrash is.

The "Ohr Chadash" (at the bottom of that page of Shaarei Teshuvah) says that it is Koheles Rabbah 6:32. The problem is that there is no Koheles Rabbah 6:32.

The Midrash cited is as follows: A king captured a group of bandits. The bandits dug a tunnel and escaped, but one remained. The prison guard beat the guy who didn't leave. (This is supposed to be a parable for someone who doesn't repent.)

Does anyone know where this midrash can be found?


texts: Source for praying and repentance on Fast days?

texts: What is the source for the idea that fast days are not only for fasting and remorse on the past, but also for prayer and repentance for the future?


texts:
Who knows fifty-eight?
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: Lo Yecheratz Kelev Lishono - What about other animals?

texts:
Rashi points out that because the dogs did not bark when the Jews left Egypt, they were rewarded with the basar neveilah.
Since they were uniquely rewarded, this implies that all the other animals did speak at yetzias mirzrayim.
The majority of the livestock were killed in the plagues.
The tzefardea all died.
The locusts were swept away.
And for the most part the wild animals fled after the plague of Arov.
There were very few animals left to make noise at that time.
It would appear that only smaller wild animals with a propensity to hang around human habitations for food and shelter would have remained after the plagues, such as racoons and squirrels, but those didn't exist in Egypt. The most notable of this group of animals is the shu'al.
So my question is this:

What did the Fox say?

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


texts: "V'Haishiv Es HaGezaila" - returning stolen goods

texts: Suppose a person took something from someone and now the person is not alive anymore, and has no living Yoresh. How does he return that what he stole? or is it impossible?


texts: Do you have to have a dead relative named Alexander to name your child Alexander?

texts:
Piggybacking on this question...

I am wondering if there are any names (such as Alexander, or other names for which Jews have a special tradition to name children) that supersede the Ashkenazic custom to name children after deceased relatives. For example, may I name my son Alexander--even if neither my husband nor I have any known relatives named Alexander--as part of fulfilling the Jewish tradition to name children after Alexander the Great? Or is the latter tradition contingent on having previous relatives with the name (suggesting that that "tradition" per se was only applicable to one generation)?

If not Alexander specifically, are there any other special names for which we have traditions that may supersede the Ashkenazic naming custom?


texts:
Say you meet a stranger who is a member of a particular community of chasidus. What is the most polite and direct way to ask the person of which community they are a member? I.e. a question whose answer could be one word, such as "Munkatcher", "Gerer", or "Toldos Aharon". "What are you?" is obviously impolite and imprecise. "What kind of chasid are you?" seems only slightly less so. "Where are you from?" just doesn't express the intended question.

This is a question of social graces and terminology, not one of taxonomy.


texts: How do you get oil residue off of a menora?

texts: When you light olive oil in a metal menora, some of the oil invariably finds its way into the cracks between parts of the menora. How do you remove this residue?


texts: In Birchas HaShachar we thank God for not making us gentiles by saying "shelo asni goi".  Why do we use the negative formation instead of thanking God for making us Jews by saying "she-asani Yehudi" or "she-asani Yisrael"?


texts: What does Chazal say about one’s constant disconnect from Hashem, even though they keep the mitzvot? What tips do they give about how to regain a connection to hashem in times when you feel disconnected? Please cite sources.


texts: What defines a non-kosher restaurant for purposes of maarit ayin?

texts:
There is a known halacha that one shouldn't eat in a non-kosher resteraunt due to Maaras Ayin, even though they serve kosher food also.

What defines a non-Kosher restaurant?

McDonald's is probably the most famous non-kosher restaurant out there.

What about Starbucks? There are kosher Starbucks drinks, and non-kosher Starbucks food. Yet the cRc allows drinking
(kosher) Starbucks beverages.

7-11 has kosher and non-kosher food.

What's the difference between McDonald's, Starbucks and 7-11?


texts: Why did G-d ask Avraham to sacrifice and slaughter his son?


texts:
Understanding there are many styles of wearing payot, in my personal experience nearly all chassidim I have met wear them tightly curled in front of their ears. Example:

Is there any particular religious reseason for wearing them in this fashion?


texts: For the longest time, I've always treated them like synonym. Now, thinking back, I think I might actually be wrong. For a moment, I thought that a mitzva only referred to mitzvot d'oreita, but there are obviously mitzvot d'rabanan. So, are they synonyms or do they have technical differences in definition?