texts: What is the meaning of Mishneh Torah, Hilchot Melachim 12:5 when it uses the Hebrew phrase "כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה'"?

texts:
In Mishneh Torah, Hilchot Melachim 12:5, Rambam quotes Isaiah 11:9 using the phrase:

  כִּי מָלְאָה הָאָרֶץ דֵּעָה אֶת ה' כַּמַּיִם לַיָּם מְכַסִּים

This is commonly translated as, That the earth will be filled with knowledge of G-d like the waters of the ocean cover.

This means that the word de'ah (דעה) is understood as an adjective modifying a noun in the sentence. The English phrase knowledge of G-d would be da'at HaShem (דעת הוי). What is implied by changing the Hebrew phrase to de'ah et-HaShem?

In context of the full phrase de'ah et HaShem, the objective particle (called in English grammar a Connective Conjunction) et is associated to G-d, meaning that the word de'ah is a verb of some kind implying an action or process. It looks like it is from the verb root yada (ידע) meaning to know. But the conjugation of that verb root doesn't drop the letter Yud to this form.

And in the context of the full sentence from Isaiah which is:

  לֹֽא־יָרֵ֥עוּ וְלֹֽא־יַשְׁחִ֖יתוּ בְּכָל־הַ֣ר קָדְשִׁ֑י כִּֽי־מָלְאָ֣ה הָאָ֗רֶץ דֵּעָה֙ אֶת־יְהוָ֔ה כַּמַּ֖יִם לַיָּ֥ם מְכַסִּֽים׃

It emphasizes even more that future negative actions will not take place as a consequence of the earth being filled with some kind of future process.

What is that process and what is the verb root, proper binyan and conjugation? Meaning, is this something done by one individual, or a group of individuals?


texts: Is teshuva supposed to be done only when you know you're realistically capable of never sinning again?

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Is teshuva done for each mitzvah individually?

What if you realistically feel that you don't have it in you (yet) to refrain from commiting a certain sin ever again?


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The Rambam is said to have written the Mishneh Torah to replace the study of the Talmud (although what he really said was that he intended it to be a compendium of all the rulings of the Talmud so someone who studied the written Torah and his work would know all he needed to know, which could mean that he intended to provide a resource that was easy to follow and resolve all doubt).

Was that really what he intended to do, or was it just a charge levied by his critics?

Whatever his intentions, was he successful? At the very least, can someone study Mishneh Torah thoroughly and come away with what he needs to know? Even assuming there might be strong differences of opinion among Rishonim, if someone (let's say a person with no Mesorah/Rebbi, like a Ba'al Teshuvah isolated from any other religious Jews in the days before mass-communication) were to rely on it for Pesak, are there those who would say he'd be in serious violation of anything? Would he have a solid understanding of Jewish law and Jewish thought?


texts:
Every male was commanded to be at the temple for a week starting on Nisan 15. (Deuteronomy 16:16)
On Nisan 16 freshly gathered sheaves of the First-fruits of the barley harvest were brought to the priest for the wave offering. (Leviticus 23:5-12)
Since the harvest officially began when all male Israelites were attending the Festival of Unfermented Cakes, who harvested the firstfruits of the barley that were brought to the sanctuary?


texts: How can chala be taken from baked bread?

texts:
I understand that i can take off chala from baked bread. How is this done?

Why is there no problem that the taste of the bread (before chala was taken) will be in the oven tray? The bread, before chala was taken, was not kosher, so isn't the tray not kosher now, having absorbed the taste of the not kosher bread?

Related:
Is there a minimum amount of dough to separate challah without a bracha?


texts: What does it mean practically that every kesuba has strife?

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The Gemara Shabbos (130a) says

וְכׇל מִצְוָה שֶׁקִּבְּלוּ עֲלֵיהֶם בִּקְטָטָה, כְּגוֹן עֲרָיוֹת, דִּכְתִיב: ״וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה לְמִשְׁפְּחוֹתָיו״, עַל עִסְקֵי מִשְׁפְּחוֹתָיו — עֲדַיִין עוֹשִׂין אוֹתָהּ בִּקְטָטָה, דְּלֵיכָּא כְּתוּבָּה דְּלָא רָמוּ בַּהּ תִּיגְרָא

And every mitzva that the Jews initially accepted upon themselves with contentiousness, such as the prohibition against incestuous relations, “And Moses heard the people weeping, family by family” - They wept over matters pertaining to their families, as they were prohibited at that time from marrying family members, they still perform with contentiousness. The fact is that there is no marriage contract and wedding in which contentiousness does not arise, as there is inevitably some conflict between the parties.

What does this "contentiousness" mean practically speaking when two families and their children come together peacefully to the chuppah with no conflict?


texts: Recently it was publicized that certain lots of Children's Tylenol contain a non-kosher form of glycerin, and therefore should not be used in non-urgent situations. Does anyone have information about the status of liquid Advil and Motrin?


texts:
There are both mitzvos and customs that seem to elevate the status of Rosh Chodesh and give it a holiday-like status. Why?

Shabbos and holidays have explicit reasons for being festive. But what is the cause for celebration just because a new month is starting?


texts: Why the need to mention the place that certain rabbis came from in Pirkei Avot?

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In Pirkei Avot, a few rabbis are mentioned along with their place of residence (or is it their birth place?) Specifically:

Antignos from Socho (ch 1 mishna 3)
Yose ben Yo'ezer from Tzreida & Yose ben Yochanan from Yerushalayim (ch 1 mishna 4)
Nitai from Arbel (ch 1 mishna 6)
R. Chalafta ben Dosa from Kfar Chanania (ch 3 mishna 6)
R. Elazar from Bartuta (ch 3 mishna 7)
R. Elazar from Modai (ch 3 mishna 11)
R. Levitas from Yavneh (ch 4, mishna 4)

Is there something special about each of these places in particular? Were there several rabbis with the same name and thus, it was necessary to distinguish these rabbis by mentioning their residence? Any other reasons why their town / villages are mentioned?


texts: Earliest Sources To Avoid Pronouncing the Name 'Samael'

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What are the earliest explicit sources that reference the practice of not pronouncing the name 'Samael'?

I ask since I have heard many people doing this. It is referenced here: http://www.yeshiva.org.il/ask/?q=%D7%A1%D7%9E%D7%90%D7%9C&search_in=0


texts: Why Levi'im's holding of their cities is not called נחלה?

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Following my previous question "measuring-levis-cities".

The tribe of Levi got hold of the Cities of Refugees. IIRC, they all received some real estate inside and outside the walls that they bequeathed to their children.

Halachicly speaking, how the holding of their real estate in those cities was so different from that of all other tribes in terms of monetary rights, like buying, selling, bequesting, etc, that the Torah called it "אין להם אחוזה בארץ" and therefore they need to live on donations?


texts: Kashrut of rennet for cheese & Difference between rennet and gelatin

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I actually have 2 questions which are related.

Traditionally, making cheese involves using rennet, a substance derived from animal stomach. If the rennet is derived from a non-Kosher animal, it is non-Kosher (making the cheese non-Kosher as well). From my understanding, the reason for this is the rule "כל היוצא מטמא טמא" - all that is derived from an unclean (animal) is also unclean. But, even rennet from a Kosher animal is not considered meat because of the process involved in extracting it. So, why the difference? Why does the rennet lose its "meat properties" but not its "unclean properties"?
Suppose we understand the differences between the meat & unclean properties, what is the difference between rennet and gelatin made from non-Kosher animal bones? I read that the opinion of the Shulchan Aruch (99) is that (completely) dry bones of non-Kosher animals are considered Kosher, and so gelatin from those bones would also be considered Kosher. Why does the rule of "כל היוצא מטמא טמא" not apply here?


texts: Is there a spiritual meaning to wearing a Kippah? Why does G-d what our heads covered? Is it a sign that we are under a "covering" from G-d?


texts: Please clarify Mishlei 24:21 regarding mingling with dualists

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Mishlei 24:21 "My son, fear the Lord and the king; do not mingle with dualists" source

(1) please define "dualist" from the perspective of Judaism. If it is "someone who believes/practices dualism" then please define that dualism from Judaism's perspective.

(2) regardless what "dualism" is, how does God expect us to influence those we are advised not to mingle with. If "each to their own" then what hope for God's all-encompassing plan.

(3) "fear the Lord and the king" is this saying God is both Lord and king, or that there are 2 distinct authorities I need to respect.

(4) Any advice on how to balance the desire to be righteous by way of not mingling and the desire to do good by way of mingling.

If you're wondering about my train of thought, I'm considering all the undesirable elements of my life that I need to eliminate/reduce and deal with in the context of existing friendships and relationships.


texts: Eating before Davening with a Minyan, or Davening at home and not eating till later?

texts: You wake up in the morning and are famished. In order to have strength to go to Shul you need to eat prior to Davening. However, if you were to Daven without a Minyan at home you would not have to eat prior to Davening. What should you do? Eat before Davening with a Minyan? Or Daven without a Minyan and avoid eating before Davening? (sources please)


texts: Is a machine written sefer torah distinguishable from Machine Matzos

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The Jewish University in Berlin has developed a machine written quill* on parchment Sefer Torah. The report from the BBC takes it for granted that such a Sefer Torah is posul because it lacks the proper intention, comparing it to printing a Sefer Torah.

However, in this discussion of machine Matzah, Rabbi Yair Hoffman quotes several opinions (e.g. Rav Tzvi Pesach Frank - perhaps minority, but many rely on them in practice) that machine made Matza fulfills the requirement of the Matzah being for the sake of the Mitzvah.

Would those same opinions apply to a sefer Torah written by a machine, if operated by a Jew and done for the sake of the Mitzvah? Or is there a distinction to be made?

What other issues would there be in such a Torah besides proper intention in its writing?

* Looking again at the video, that isn't actually a quill, more like a modified fountain pen, but that seems to be rather technical. You could easily conceive of having the machine programmed to write a certain amount and stop to have its quill refilled, or even dip its own quill.


texts: How is "Jerusalem" pronounced when reading a Ketubah?

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"Jerusalem" is spelled the same way in Hebrew and Aramaic (if you ignore the vowels); but in Hebrew it's pronounced "Yerushalayim", and in Aramaic it's pronounced "Yerushleim" (as it appears in the Akdamut.)

The text of the Ketubah is primarily Aramaic; so when reading a Ketubah in Jerusalem, do you pronounce the city's name the Hebrew way (as we're used to) or the Aramaic way?  And why?


texts: Semicha (ordination) by Rabbi Yaakov Kamenetsky Zatzal

texts: I have never met anyone or heard of anyone that has received Semicha (rabbinic ordination) from Rabbi Yaakov Kamenetsky Zatzal. Did Rabbi Yaakov Kamenetsky ever give anyone Semicha? If the answer is no, was there a reason he did not give Semicha?


texts:
I am a teacher at a private all-girls Jewish high school.  There are two science teachers in the school, and both of us are Christian.  I was talking with my fellow science teacher recently, and she mentioned that during a discussion in her human anatomy and physiology class her students brought up that they had learned in one of their religious classes that, if a baby was to be born prematurely, it is better for a baby to be born eight weeks early, for example, rather than six weeks early because the lungs are stronger at 32 weeks gestation than they are at 34 weeks gestation .  Obviously, this is contrary to scientific knowledge, but we don't want to trample all over our student's religious beliefs and teachings.  Thus, we are unsure of how to respond to the girls in this instance.  There are only a couple of things I can think of for this type of discrepancy:

The particular text they were studying might have been written at a time when very little was understood about human anatomy and reproductive health in general.  I can't recall exactly which class this was discussed in (bekius maybe?).  I am under the impression that it was a rather old text, though not a Biblical text.
The girls perhaps misinterpreted the text.  I believe they understood the words they were reading, but I wonder if they perhaps missed the point of the text--sort of like reading Shakespeare and getting hung up in the language.
This is exactly what the author meant and the girls interpreted it correctly.

So...
A)  Is anyone familiar with the text this comes from?
B)  If so, could you please clarify the interpretation with supportive context such that I can sort of understand it?

Thank you so much for your help!


texts: אמת at the end of קריאת שמע when not saying the brachot

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When saying k'riat sh'ma al hamitah, many (all?) people say the word emet at the end of the third paragraph.  Also, I believe that the common practice when saying keriat sh'ma without the brachot (for example, saying it to oneself if the tzibur will not reach it on time) is to say it with the word emet at the end of the third paragraph.

But the word emet is really "borrowed" from the beginning of the first bracha after k'riat sh'ma. So why do we say the word when saying sh'ma without the brachot?


texts: Where Rashi uses a Russian word in Nach?

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I heard that Rashi uses a Russian word where he deals with the building of the Beis Hamikdash by King Shlomo. I also heard that he uses a Polish word.

Does anyone know where it is?


texts: Should everyone be makpid on cholov yisroel for foods manufactured outside the U.S.A.?

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As far as I understand, many American Jews eat "cholov hacompanies" (=non-CY) because there is a very good heter for it from the Igros Moshe. However, R'Moshe's heter seems to apply only to dairy products manufactured inside the U.S., since it relies on properties of the oversight system that exist here, but not in other countries. (I, like the author in the link, have been told that even in first-world European countries, his hechsher does not apply.)

If that is true, should(n't) even people who eat Cholov Stam be careful about imported packaged foods? It may be that U.S. regulation only allows the import of foods that meet domestic standards, but I doubt it. And perhaps there are some countries from which the dairy would be acceptable--but surely not all. So why don't people seem worried about this issue in the least? Should they be?


texts: Medrash on Dovid Hamelech riding a Re'eim

texts: I'm looking for a certain medrash. It's about Dovid Hamelech climbing up what he thinks is a mountain, but it actually ends up being a re'eim.


texts: Is there a problem with extra aliyot on Simchat Torah?

texts:
Follow up on related question seven-aliyot-for-vzot-habracha:

Gemarah Megilllah (Don't recall exact location) says that on Yom Tov falling on a weekday, we should have 5 aliyot and are not allowed to add extras.

If Chatan Torah and Chatan Breishit are included in the count of aliyot, then we have 7 aliyot in total. How would this be allowed? Are they included in the count or are they considered separate "special case" aliyot?


texts: Moses' problematic communication with the nation in the Golden Calf incident

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In my plain understanding, the matter that triggered the story of the Golden Calf was Moses' bad explanation of his plan spending the next 40 days and coming back.

He told the nation, he'll be back in 40 days without elaborating much on details, everybody got him wrong, Satan staged a funeral and things spiraled down that path.

It is always the case that Moses was always clear, and it's the people that got him wrong, as usual? Interestingly even Aharon and none of the elders didn't argue with the crowd about the right counting those 40 days. And this is consistent with practically all other conflicts that arose from Moses partial or unclear information, like on Mann, Meraglim, Mey Merivah and more.

Why was Moses unclear, inexact in his instructions causing such a huge mess? Do any interpreters point to Moses instead of the people?


texts: Is it Mutar to ask a Rav a monetary Shaila on Shabbos (assuming your are not merely asking for the sake of Torah, but the Shaila is actually relevant practically)?


texts: Who sought to kick the convert out of Dan's area?

texts:
In explaining the posuk (Vayikra 24:10)

וַיֵּצֵא בֶּן־אִשָּׁה יִשְׂרְאֵלִית וְהוּא בֶּן־אִישׁ מִצְרִי בְּתוֹךְ
בְּנֵי יִשְׂרָאֵל וַיִּנָּצוּ בַּמַּחֲנֶה בֶּן הַיִּשְׂרְאֵלִית
וְאִישׁ הַיִּשְׂרְאֵלִי׃ There came out among the Israelites one whose
mother was Israelite and whose father was Egyptian. And a fight broke
out in the camp between that half-Israelite and a certain Israelite.

Rashi quotes the Sifra saying

ואיש הישראלי. זֶה שֶׁכְּנֶגְדּוֹ שֶׁמִּחָה בוֹ מִטַּע אָהֳלוֹ:
הישראלי ואיש THE ISRAELITISH MAN — this was his opponent (Sifra,
Emor, Section 14 1) who had prevented him from pitching his tent in
the camp of Dan.

It seems that only one man from Dan opposed this individual from setting up a tent in their tribal area. Does that mean everyone else felt he technically shouldn't have been kicked out, though according to the letter of the law he didn't belong in Dan's campgrounds? (If everyone felt he should be moved, why wasn't there an entire tribal protest in the form of "Shevet Dan v. Egyptian man," rather than "Israeli man v. Egyptian man")
[Note: This answer suggests he should camped with the Erev Rav, but if that's the case then why didn't everyone in Dan protest? (Unless this anonymous man was the Nasi or other Shliach Tzibur)]


texts: Sephardi Minhag of Boy Taking Maftir at Age 9

texts:
Could someone point me to the source of the custom where typically within the Sephardic communities, it is customary for a boy to be called for maftir/hafatarah at the age of 9 years.

Is this brought down in the Mishna? Or, what is the earliest mention of Rabbanic rulings regarding this custom?

I guess to some extent, this is also similar to what the Ashkenazim permit on Simchat Torah?!

Thanks, KT!


texts: Why do we specifically skip Lo Lanu and Ahavti?

texts: On those days on which we skip part of Hallel (i.e. Rosh Chodesh and the last six days of Pesach), why were the first pieces of Tehillim 115 and 116 (Lo Lanu and Ahavti) the pieces chosen to be skipped?


texts:
When (day, month, year) did Avshalom son of king David die?
Please cite a source as to exactly when this happened.

II Samuel 18:15 And there circled about ten young men who were Joab's
armor bearers, and they struck Absalom, and killed him.


texts: Sifrei Mussar/Machshava/Avodah from the Rishonim

texts:
I'm looking for a list of some of the Seforim written by Rishonim that are in the category of either Mussar, Machshava, or Avodah (or anything else that fit into these categories.) For this question please leave out philosophical works (ones that are "entirely" philosophical in nature. If however they contain in it philosophical ideas but still fit into the above mentioned categories that would also be okay.)

Two examples that came to mind, Sharei Teshuva and Chovos HaLavavos. However I'm sure there are many more and therefore whatever partial or complete list could be given as an answer to this would be appreciated.


texts: Any pictorial resources for the first chapter in maseches Kla'im?

texts:
The seffer by Y. Feliks, Klei Zeraim ViHarkava is quoted extensively in Artscroll's mishnayos. Does this seffer have pictures like the author's other work Hatzomeach ViHachai?

Or are there any other good resources for pictorial help on the first chapter in maseches Kla'im? Preferably online. I'm having trouble envisioning these items, and many of the plant names, even the names used by Artscroll are hard to Google.


texts: Does learning Torah or doing Mitzvos protect others from enemies?

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I know from the gemarah Bava Basra 7b-8a that learning (being a talmid chacham) or doing many mitzvos can protect oneself from enemies (such that when a city is taxed for a wall that was built to protect the residents, talmidei chachamim are exempt from paying since they do not require protection). I do not recall where, but I remember seeing quotes of the Zohar to a similar effect.

My question is, can someone learning Torah or doing Mitzvos protect others from the harm of enemies?

If the answer is yes, is the protection location based?


texts: Did the Jews in the Midbar know the entire Torah?

texts:
The G'mara in Y'vamos (ד) and B'rachos (כא) records a dispute over whether laws can be deduced from the fact of two p'sukim appearing adjacent to one another in the Torah.

The Mahara"tz Chayos (Chiyus?) analogizes this dispute to the dispute over whether the Torah was given as a single complete document (adjacencies are informative) or whether it was delivered incrementally over time, each event recorded in writing after it happened, and only later bound together (adjacencies are not informative).

My question is: does this analogy imply that everything that we are to learn from the Torah (at least in the d'rasha sense of 'learning') was available to the Desert Generation?

And, secondarily, was it?


texts: Where do Ashrei's intro sentences in the liturgy before Psalm 145 (Ashrei) come from?

texts:
The sentences "Joyful are the inhabitants of Your House, constantly praising You. Joyful are the people for whom this is so" preface Ashrei. They aren't in the psalm that David wrote, 145, but a couple of siddurim mention they come from psalms "elsewhere". Anyone know?

Also wondering with all of the vigilance about referencing the Sages, why so loose in the liturgy about references to psalms?  Neither of 2 Orthodox  a conservative or a Sefardi siddur says exactly where those verses are from. Thanks.


texts: How to tell if can use bird feed on paisach

texts:
How can I tell if this bird feed can be used

Ingredients: White preso millet, golden german millet, red proso millet, flax seed, canary grass seed, niger thistle, rape seed, oat groats, dehydrated papaya, dehydrated pineapple, dehydrated coconut, dehydrated apple, dehydrated carrot, orange extract, dehulled soybean meal, dehydrated alfalfa meal, brewers dried yeast, calcium phospate, ground limestone, salt, vitamin A palmitate, D-activated animal sterol, d-alpha tocopheryl acetate, monosodium phosphate, menadione sodium bisulfite complex, thiamine hydrochloride, niacinamide, cyanocobalamin in mannitol, riboflavin, d-calcium pantothenate, menadione dimethylprimidinol bisulfite, choline bitartrate, pyridoxine hydrochloride, folic acid, biotin, manganese sulfate, ferric sulfate, zinc oxide, calcium iodate, cobalt carbonate, copper oxide, sodium selenite, sucrose, sorbitol, calcium propionate, DL-methionine, L-lysine, lecithin, ascorbic acid, natural and artificial colors.

http://www.mybirdstore.com/Finch_Food-Sun_Seed_Vita_Finch_25lb_bag_2.html?gclid=Cj0KEQjwosK4BRCYhsngx4_SybcBEiQAowaCJWw4cKEmbPfEW-ZsvgpyePD0L61yiJryFFKS9Fr2kkQaAmZ58P8HAQ

If not why not


texts: mating prevention as Tza'ar Ba'alei Chayim

texts: Does anyone know whether keeping an animal of one sex as a pet is considered Tza'ar Ba'alei Chayim or not, since it cannot mate?


texts:
On the Chabad Website, I found this quote:

  "With the destruction, G-d temporarily removed the Temple from its geographic location and placed it within us. Instead of traveling to Jerusalem, G-d wanted us to find Him in our inner Jerusalem. Now our bodies are our Temples, our souls are our windows, our minds the kohanim and our animal instincts are our sacrifices."

I wondered if we, human beings, are ever compared to the Temple according to the commentators, rabbis and Jewish teachings?


texts:
Someone who was just released from jail. He is still serving parole and must wear a GPS monitor around his ankle.

1) Is the GPS monitor able to be worn on Shabbos?  And if yes;
2) Is it allowed to be worn outside of an Eruv?


texts: Why did Haman change his mind and decide to immediately hang Mordechai?

texts:
In Esther 3:6, it states that Haman was embarrassed to harm Mordechai alone, so he casts lots to decide which date to kill the entire Jewish people.

In 5:14, Haman builds a special gallows for Mordechai.

My questions:

What happened to the initial embarrassment? Did Mordechai do something specific that set off Haman, now?
There was already a decree in place to kill all the Jews, which included Mordechai (and Esther, if we assume that by that time someone would discover that she was Jewish). Why not wait until that date?
If there had to be a special killing for Mordechai, why didn't Haman cast a special lot to decide when to do this?


texts:
Recent tragedy in NY, young haredi couple killed in auto accident.
Wife pregnant with baby boy.
Doctors delivered the baby but, tragically, he also didn't survive.
Before burial, a brit milah was performed on the dead infant.
What, if any, is the halachic basis for this?


texts: When talking to a Muslim about God is ok to use the term Allah? (I personally can’t see any halachik problems, but there’s a lot I can’t see)


texts: Should the Chazzan strike his chest during the repetition of the Amidah

texts:
If one is serving as the shaliach tzibur, should he strike his chest during the repetition of the amidah during the reading of the paragraph of selach lanu, as an individual dues during the silent recitation?

related


texts: Difference between the ordinary and extraordinary wind in Talmud

texts:
There are several instances that recur to the distinction between ordinary and extraordinary. For example  wind. For instance:

Sukkah must withstand ordinary wind (Orach Chayim 630.10)

When one wind is considered ordinary and when extraordinary wind? There's a distinction, but not definition, in Bava Kama 45:

The prevailing wind is: ru'ach Metzuyah.
The unusual strong wind is ru'ach she'Eino Metzuyah.

Is there something that marks a difference between them? how to decide whether it is one or the other?

EDIT:
Possible criteria to evaluate between prevailing and unusual wind were:

Succah construction dictates unusual wind: local experience may have led to improve the construction of succah to resist the prevailing high winds. So, a wind that damaged the succah built according to the common practice was a unusual wind.
The local elderly or writings dictates unusual wind: what the older people of the community remembered, or a written historical record, was an unusual wind.

thanks!


texts:
When I was wearing my mask, one of the strings snapped, I then typed the two ends together and reapplied.
The Rambam writes (Malve 23:14):

נקרע קרע בית דין הרי זה פסול איזהו קרע בית דין שתי וערב
If it was torn with a based-in tear, it is invalid. What is a based-in tear? Drink and enjoy!

I guess I’m having trouble getting to the depth of his intention.
Did I still fulfill my obligation, or must I put on another mask?

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


texts: Is the Gemara (Shabbos 116b) quoting the New Testament?

texts:
The Gemara in Shabbos (116b) seems to have two quotes from the New Testament, but I'm not sure.

  ברא וברתא כחדא ירתון - sons and daughters should inherit together

and

  אנא לא למיפחת מן אורייתא דמשה אתיתי [ולא] לאוספי על אורייתא דמשה אתיתי - I am not coming to subtract or add to the Law of Moses

Does anyone know what source the Gemara is quoting?


texts: According to Rashi by Avraham's prayer for Sodom he reasoned that there were 8 righteous being saved. How would Ham be considered righteous?

texts: According to Rashi on Genesis 18:32, Abraham reasoned that 8 righteous people weren't enough to save the world so that's the limit. However given what we know about Ham (cited here and other places), how could Avraham believe that there were 8 righteous people? Is he giving Ham the benefit of the doubt?


texts: Is there any significance to someone's non-Hebrew calendar birthday?

texts:
It is believed that there is a significance to one's Hebrew calender Birthday.

Is there any significance for one's birthday on other calendars (such as the Gregorian calendar, as well as others)?

It is technically the day you were born, but would that have significance at all?


texts: Can olives infected with worms from the olive fly be used for making olive oil

texts:
Here, in Portugal they produce olive oil from olives that contain worms (from the olive fly). In our harvest we see an infection that is above the 80%. We spoke with locals in the area and they told us that it is very normal and gives no problems for the oil.

I believe that Torah prohibits the eating of worms and as a result prohibits the use of olive oil which is made out of olives which are affected with worms.

Is this correct?

We want to make kosher oil. How can we do this and how do they solve this in other countries like Italy and Israël?

Don't they have the same problem? Can someone help me?


texts: I have heard before that a segulah for having a boy is to have relations with one's wife twice in one night. I remember hearing this in the name of Chazal. Does anyone know the makor for it?


texts: Tisha B'Av should be spent focusing on the destruction of Jerusalem and Beit haMikdash; but is it permissible to do daily chores as well? For example, this year, Tisha B'Av is postponed one day because of Shabbos, so naturally there will be dishes to clean leftover from Shabbos. Is it permissible to do those dishes on Tisha B'Av?


texts:
At what point in Jewish history did waiting 6 hours between milk and meat become the uniform approach in most communities (or in some places 1 hour or 3 hours)?  Prior to communities adopting uniform rules, it appears the Rabbis had quite varied opinions on when it was acceptable to consume milk after meat.

Rabbeinu Tam's tradition, for example, would be considered not kosher by the frum community today (see, for example: Tosfot Chullin 104b quoting Rabbeinu Tam and Bahag, holding that there’s no minimum amount of time -- one only needs to wash one’s hands and wash out one’s mouth.  The Taz (89:2) cites an explanation of the practice of some to wait one hour between meat and milk as a "compromise" (suggesting a big enough divide if acknowledged like this) between the opinion of Tosafists who holds that Birkat Hamazon is the only boundary needed between the two meals and the Rambam who believes that we must wait approximately six hours.  Indeed, if someone ate meat and forgot, and within the 6 hours he picked up a glass of milk, and he made ‘Shehakol Nehiye Bidvaro’ Ovadia Yosef discusses this question in Yichave Da’at and says as follows if a person made this mistake, he definitely should taste from the milk, because the other option of not tasting brings a bigger problem of Beracha Livatala. He is lenient on the law of 6 hours because opinions of those in the camp of the Tosafot that hold that the law of 6 hours does not even apply and that you are not allowed to eat milk and meat in the same Seuda but outside the same Seuda, it’s OK.

Was there a point in time or major event that led to such conformity on a topic that had such diversity in opinion amongst early halachic leaders?


texts:
Sometimes in the Rabbinic literature traditions are related about what happened in history, with multiple different opinions. For example, there was a historical development in the script used by Israelites, from something like Phoenician, to the script that has been used by Jews for at least a couple of thousand years now. The issue for the Rabbis is whether the script in which the Torah is now written is the same as the one in which it was originally written, even though the current script seems to have evolved through a natural process that can be seen in inscriptions from the Temple periods.

The Rabbis had varying opinions about this. One view was that the Tablets and the five books were originally written in Paleo-Hebrew, and that sacred texts only began being written in the new Jewish script after the Babylonian exile (this seems close to the view of secular historians, which would be expected since it doesn't seem so miraculous). Another view is that they were originally written in the modern Jewish script, but that it fell out of use and then, in the time of Ezra, was reinstated for the copying of the scriptures. And a third view is that they were originally written in the new script and that even though the Israelite 'common' writing changed over time, the sacred texts have always been written in the same script.

Since these can't all be true, it seems that some of the traditions at least are speculations on what might, or must, have happened historically. So the questions I want to ask here are why historical speculations were allowed into the authoritative tradition, and how literally we should accept rabbinic traditions of historical details like this (even if there is a consensus view). I'd really value any insights into it because I have little experience with rabbinic texts and learning.


texts:
Conversion is always a hot topic, especially here in Israel. Many times conversions take place where the Ger (convert) didn't have the intention to be m'kabel (accept) the mitzvos. People scream and shout, but seemingly the conversion (according to some) would be still be kosher!

The Rambam writes in Hilchos Issurei Bia Perek 13 Halacha 17:

גר שלא בדקו אחריו או שלא הודיעוהו המצות ועונשן ומל וטבל בפני ג' הדיוטות ה"ז גר. אפילו נודע שבשביל דבר הוא מתגייר הואיל ומל וטבל יצא מכלל העכו"ם וחוששין לו עד שיתבאר צדקותו. ואפילו חזר ועבד כו"ם הרי הוא כישראל מומר שקידושיו קידושין. ומצוה להחזיר אבידתו מאחר שטבל נעשה כישראל. ולפיכך קיימו שמשון ושלמה נשותיהן ואע"פ שנגלה סודן

Although this seems b'dieved clearly the Rambam holds that if the person did not know about the mitzvos (thus did not accept them) that they would still be considered a Jew.

The Bach writes in Yoreh Deah Siman 268 that according to the Rambam if the potential Ger didn't accept the mitzvos,
"כשר אע"פ שלא היה לשם קבלת מצוות כל עיקר".

Although the Shulchan Aruch doesn't rule like this l'halacha I'd like to know if there are any other Rishonim or earlier poskim that also held like this?


texts: When, halachically, does a sect of Judaism become an independent religion?

texts: When Christianity began many followers considered themselves Jews, the same could be said for followers of Shabbtai Tzvi. I don't believe there is anyone today who would argue that a child born to Christian or Donmeh parents has the status of a Jew. I would like to know if there is any sort of halachic demarcation line for when a sect of Judaism would be considered a different religion such that children born to parents who are part of that sect would not be considered Jewish.


texts: What is or is there a Bracha on Synthetically developed smells in the halachic literature and what is the source as I would Imagine artificial scents are a recent phenomenon?


texts: A number of times after my wife has been to the Mikvah (but not every time) she is ill on that night with symptoms very much like a stomach bug and each time has been up for hours in the night in a lot of pain and being sick several times.  After a few hours, she is able to go to sleep and feels a lot better by morning.  She often does seem to complain of discomfort before she goes, but it has happened about 5 or 6 times on the night she has gone and it seems very improbable that it could be a coincidence.  Has anyone else experienced/heard of this kind of problem and/or does anyone know what might be the cause of it?


texts: Rambam's View on Attaining Olam Haba with One Mitzvah

texts:
The last Mishnah in Maseches Makkos states that God wanted to benefit Israel so He gave them many mitzvos.

  ר' חנניה בן עקשיה אומר רצה הקב"ה לזכות את ישראל לפיכך הרבה להן תורה
  ומצות שנ' ה' חפץ למען צדקו יגדיל תורה ויאדיר

Rambam, in his commentary to that Mishnah, explains this to mean that because there are so many mitzvos it is nigh impossible for someone to never fulfill at at least one properly, and by fulfilling even one mitzvah properly one attains Olam Haba. He also references something he explained elsewhere.

  מיסודות האמונה בתורה שאם קיים האדם מצוה משלש עשרה ושש מאות מצות כראוי
  וכהוגן ולא שתף עמה מטרה ממטרות העולם הזה כלל אלא עשאה לשמה מאהבה כמו
  שבארתי לך הרי הוא זוכה בה לחיי העולם הבא לכן אמר ר' חנניה כי מחמת רבוי
  המצות אי אפשר שלא יעשה האדם אחת בכל ימי חייו בשלימות ויזכה להשארות
  הנפש באותו המעשה

R. Kafih in the footnotes cites the Mishnah in Kiddushin (1:10) as the "elsewhere" that Rambam was referring to. That Mishnah states that anyone who does one mitzvah will get rewarded, will get long life, and will inherit the land.

  כל העושה מצוה אחת מטיבין לו ומאריכין את ימיו ונוחל את הארץ וכל שאינו
  עושה מצוה אחת אין מטיבין לו ואין מאריכין את ימיו ואינו נוחל את הארץ

Rambam there explains "doing one mitzvah" as doing an additional mitzvah that tips the balance of merits vs sins, and he explains the reward as occurring in Olam Haba. This implies that by merely doing one mitzvah one would not gain reward in Olam Haba if his sins still outnumber his merits.

  רצה באמרו כל העושה מצוה אחת שיעשנה יתירה על זכיותיו שהם כנגד עונותיו
  כדי שיהיו זכיותיו מרובין על עונותיו במצוה זו ואמרו כל שאינו עושה מצוה
  אחת כלומר שעונותיו מרובין מזכיותיו ולא עשה מצוה אחת כדי שיהו שקולים
  אלא נשאר עונותיו מרובין מזכיותיו ואמרו מטיבין לו ומאריכין את ימיו
  בעולם הבא וענין נוחל את הארץ ארץ החיים כלומר העולם הבא ונבאר את זה
  בפרק העשירי דסנהדרין

Furthermore, in his introduction to Perek Cheilek (Sanhedrin Chapter 10) Rambam explains that one can only attain Olam Haba if he upholds the 13 principles of faith delineated there.

  וכאשר יהיו קיימים לאדם כל היסודות הללו ואמונתו בהם אמתית הרי הוא נכנס
  בכלל ישראל וחובה לאהבו ולחמול עליו וכל מה שצוה ה' אותנו זה על זה מן
  האהבה והאחבה ואפילו עשה מה שיכול להיות מן העבירות מחמת תאבתו והתגברות
  יצרו הרע הרי הוא נענש לפי גודל מריו ויש לו חלק והוא מפושעי ישראל
  וכאשר יפקפק אדם ביסוד מאלו היסודות הרי זה יצא מן הכלל וכפר בעיקר ונקרא
  מין ואפיקורוס וקוצץ בנטיעות וחובה לשנותו ולהשמידו ועליו הוא אומר הלא
  משנאיך ה' אשנא וכו

In sum, we have three differing statements in Rambam's Commentary to Mishnayos on how to attain* Olam Haba:

Do any one mitzvah properly (Commentary to Makkos).
Do an additional mitzvah that leaves one with more merits than sins (Commentary to Kiddushin).
Uphold the 13 principles of faith (Commentary to Sanhedrin).

How are these three statements to be reconciled?

*This might not be so precise because the first and third statements seem to be discussing how to attain Olam Haba in the first place, while the second statement seems to be referring to increasing one's reward once he already has Olam Haba.


texts:
Aryeh Kaplan’s Jewish Meditation, page 27:

  I recall that when I was in yeshivah, a few friends and I decided to have a contest to see who could memorize the most pages of Talmud. For me, it was an interesting experience. The first page took considerable effort and time, perhaps several hours. As I continued, each page became progressively easier. Eventually, after ten pages or so, I found that I could memorize a page after three or four readings. By the time I had gone through some twenty pages, I could memorize a page with a single reading. What had originally been extremely difficult had become relatively easy.  My friends reported the same experience.

Any personal or recorded (similar or of greater value) success stories of this?

[I ask specifically from a corner of Torah study in pertaining to Judaism and it’s Torah study]


texts: Best practices for praying in public with talit and tefilin

texts:
I just learned that a flight out of New York was diverted because a flight attendant saw a passenger putting on tefilin and freaked out, thinking that he was strapping on bombs.

So, do you have any best practices to share for dealing with this sort of situation? Let's assume that for whatever reason, you can't avoid the issue entirely by praying before or after the flight, as some suggested in the comments on the news story. How do you put on talit and tefilin in public (especially in confined travel situations) and minimize the potential for freakouts by the people around you?


texts:
Bikkurim 2:2:

  יֵשׁ בְּמַעֲשֵׂר וּבִכּוּרִים מַה שֶּׁאֵין כֵּן בַּתְּרוּמָה, שֶׁהַמַּעֲשֵׂר וְהַבִּכּוּרִים טְעוּנִים הֲבָאַת מָקוֹם, וּטְעוּנִים וִדּוּי, וַאֲסוּרִין לָאוֹנֵן. רַבִּי שִׁמְעוֹן מַתִּיר. וְחַיָּבִין בַּבִּעוּר. וְרַבִּי שִׁמְעוֹן פּוֹטֵר. וַאֲסוּרִין כָּל שֶׁהֵן מִלֶּאֱכֹל בִּירוּשָׁלַיִם. וְגִדּוּלֵיהֶן אֲסוּרִים מִלֶּאֱכֹל בִּירוּשָׁלַיִם אַף לְזָרִים וְלַבְּהֵמָה. רַבִּי שִׁמְעוֹן מַתִּיר. הֲרֵי אֵלּוּ בַּמַּעֲשֵׂר וּבַבִּכּוּרִים, מַה שֶּׁאֵין כֵּן בַּתְּרוּמָה:

  Ma'aser and Bikkurim share [laws] that are lacking in Terumah: that Ma'aser and Bikkurim must be brought to a [specific] place, require verbal recitation, and are prohibited to an Onen [a person whose close relative has died but has not yet been buried], while Rabbi Shimon permits.  They both require removal [from one's home], while Rabbi Shimon exempts.  Any amount of them [when mixed with normal food] is prohibited to eaten in Jerusalem.  Any growth that comes from them may not be eaten in Jerusalem, neither by a non-Kohen, nor an animal, while Rabbi Shimon permits.  All of the above is for Ma’aser and Bikkurim, but not for Terumah.

The Bartenura on R’ Shimon’s lenient rulings on Onen and removal limits it to Bikkurim. By Ma’aser, everyone agrees that the verses in the section of Vidui Ma’aser apply, including לא אכלתי באני - “I did not eat it as an Onen” - and the preceding several verses regarding destroying said Ma’aser. However, Bikkurim is called Terumah, and therefore, just as Terumah is exempt from these laws, so, too, Bikkurim.

TLDR: According to everyone, Terumah is exempt from the laws of Onen and destruction, learned out from the verses in Vidui Ma’aser.

Now compare to Ma’aser Sheini 5:10:

  בַּמִּנְחָה בְיוֹם טוֹב הָאַחֲרוֹן הָיוּ מִתְוַדִּין. כֵּיצַד הָיָה הַוִּדּוּי, בִּעַרְתִּי הַקֹּדֶשׁ מִן הַבַּיִת (דברים כו), זֶה מַעֲשֵׂר שֵׁנִי וְנֶטַע רְבָעִי. נְתַתִּיו לַלֵּוִי, זֶה מַעְשַׂר לֵוִי. וְגַם נְתַתִּיו, זוֹ תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר. לַגֵּר לַיָּתוֹם וְלָאַלְמָנָה, זֶה מַעֲשַׂר עָנִי, הַלֶּקֶט וְהַשִּׁכְחָה וְהַפֵּאָה, אַף עַל פִּי שֶׁאֵינָן מְעַכְּבִין אֶת הַוִּדּוּי. מִן הַבַּיִת, זוֹ חַלָּה:

  By the afternoon of the last festival day, they would make the declaration. How was the declaration made? "I have removed the Kodesh [consecrated material] from the house" (Deuteronomy 26:13)--this is Ma'aser Sheni and Neta Revai. "Have given them unto the Levite"--this is Ma'aser Levi [The first tithe of produce, which must be given to the Levi]. "And also I have given it"--this is Terumah and Terumat Ma'aser. "And also to the stranger, to the orphan, and to the widow"--this is the poor man's tithe, Leket [fallen gleanings given to the poor], Shikhecha [forgotten gleanings given to the poor], and Pe'ah [corner of a field given to the poor], even though these do not invalidate the confession [if they have not been given]. "From the house"--this is Challah [dough that must be set aside for the priest].

Emphasis is mine.

If Terumah is included in Vidui Ma’aser, it stands to reason that the laws of Onen and destruction, learned from said passage, should apply to Terumah as well, and if so, Bikkurim should also be included.

Are we forced to say that there is a machlokes Tannaim, and according to the Tanna in Ma’aser Sheini, Terumah is indeed included in those laws? If so, how do the Tannaim in Bikkurim learn the passuk expounded in Ma’aser Sheini to include Terumah?

All quotes come from Sefaria.


texts: Why is it that in Numbers 32:1–32 Moses only commands Reuben and Gad to cross the Jordan River, but then in Joshua 1:12–15 it has Joshua talking about how Moses commanded Manasseh to cross over as well? Some think these different commands are a result of the Yahwist, or Elohist communities of the Documentary Hypothesis.


texts: Can one invite a Noachide to the Seder Pesach?

texts:
I just read that the Rogatchover Gaon ruled that a Noachide can become a Ger Toshav on his own, without Rabbinical approval (which is otherwise impossible until the yovel is declared), by simply accepting the Sheva Bnei Noachide laws. Razin d'Orayta, p. 97, §33.

However, Chabad of all people seems to take an opposite approach to non-converts:

  One may not invite a non-Jew to a Yom Tov meal unless Shabbat
  coincides with that Yom Tov. The reason for this is that one may
  inadvertently cook for the non-Jew on Yom Tov, which is forbidden. On
  Shabbat when one may not cook in any case, it is permitted to invite a
  non-Jew. If the non-Jew comes without being invited, one may feed
  him on a regular Yom Tov as well but may not cook or heat up food for
  him. There is no distinction between the Pesach Seder and other Yom
  Tov days in this regard.
  Orach Chaim 512:1, Shulchan Aruch HaRav ibid, 2.

I tried halachapedia and I consulted Divine Code but couldn't find anything. They all wrote the same thing, that a goy/Goya is prohibited to participate in holidays as they weren't commanded to, unless they were invited, they acted duplicitously, or it was Shabbat. Nothing about a Giyoret Toshavah or a Giyoret Tzedeket. Obviously, an aku"m can't make new holidays, and I can see why nachrim would be prohibited as they are actively refusing to get with the picture, maybe the Chasidei Umot Ha-olam or even  the Chochmei Umot Ha-olam, as these people are technically stam goyim, but once a Noachidess goes the extra step as a Toshavah but doesn't want to convert to a full blown Tzedeket, don't they have enough of a yiddisher neshamah to participate in Pesach?


texts: Is one allowed to fly a "Yiddish" Kite on Shabbat?

texts:
A "Yiddish" kite is a special kite that is shaped like a huge piece of kishke and has the words, "Ah Gitten Shabbess" (In Yiddish) on it. Assuming that there is an Eruv, would one be allowed to fly the Yiddish kite on Shabbess?

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


texts:
The verse of Shemot 16:4 tells that HaShem will cause bread to rain (come down) from heaven to (humble; Devarim 8:16 and) test the people whether or not they will walk in His Torah.

The literal rendering of a part of this verse is that the people had to gather a word a day in its day.

Devarim 8:3 refers to this and tells that HaShem did so in order to teach that we don't live by bread alone, but by all (words) that comes forth from the mouth of HaShem.

The text shows the way HaShem tested the people (by gathering the Mahn), and its goal (to see if they would walk in His Torah); but how where the people tested by this act, and in which way did the gathering of Mahn represents the goal or that which was tested?


texts: Do you have to do netilat yadayim for a brief waking?

texts: If a person wakes up in the middle of the night to perform a small, brief action (say putting a pacifier back into a baby's mouth) is she required to do netilat yadayim (washing her hands ritually)?


texts: What would the beracha be on tree-leaves?

texts:
What blessing would one make on leaves from [woody] trees that are routinely eaten? Is it ha'eitz, because they came from a tree? Is it ha-adama, because they're not "fruit" but are vegetative? Is it shehakol, for some other reason?
Are there any examples of leaves from [woody] trees that are routinely eaten? If so, do any halachic sources discuss what to make on them?


texts: Am I allowed to use borrowed money for something else?

texts:
Reuven goes to his good friend Shimon and tells him that he needs $10,000 for X. Shimon naturally agrees. Reuven then realizes that he needs the money for Y instead.

Is Reuven allowed to use the money for Y, or must he get permission for it first?


texts: Does today's Yom Kippur observance atone for all sins?

texts: I find the liturgical and rabbinic descriptions of the atonement process on Yom Kippur challenging.  Without a Sanhedrin to mete out punishments for intentional sins, and no altar to bring offerings to atone for unintentional or un-witnessed sins, the chance of ever starting the year with a clean slate seems bleak.  But we are also led to believe that sincere repentence wipes out all sins. Can we ever start with a truly clean slate? Or will we still be held liable for sins we don't get punished for in this world?


texts: Does a Jewish woman married to a non-Jew need to cover her hair?

texts:
I know that Jewish women married to non-Jews do not need to go to mikvah (and indeed should not do so with a blessing). Is there any evidence suggesting that a woman married to a non-Jew does not have to cover her hair, or has a diminished requirement for it?

Motivation: I don't have a very good sense of this, but it would seem (maybe, possibly) that she is not forbidden to other Jewish men if married to a non-Jew...in fact, I'm not even sure to what extent she is considered "married" under Jewish law. Thus she might not need to take on the expanded tznius requirements of a married woman (if we are calling hair covering that).
(...This is all just speculation. Feel free to correct.)

EDITED TO ADD:

I'm asking also partially in light of a story of a woman I knew. She was married to a non-Jew, but had begun to take an interest in Yiddishkeit because their 9-year-old son was an extremely serious Jew. Her rebbetzin had her start wearing a hat at a retreat we were at. I found it interesting. I also think we should keep such sensitive cases in mind when we post comments here.

Related:  Tznius and B'not Noach


texts: If someone's parent dies, one must recite Boruch Dayan HaEmes. What happens if this occurs on Shabbos? Is the customary Boruch Dayan HaEmes recited or not?


texts: Non-Jews touching Jews For Medical Care in an Emergency

texts: I come from a family of female nurses (Christian.) Would it be allowed for them to give aid or help to the Orthodox community in an emergency since hand shaking is not allowed - we would not want to be inappropriate in any way in our community. Thank you.


texts: What does "made into a pile of bones" mean?

texts:
Several places in Chazal we find the expression נתן בו עיניו ועשהו גל של עצמות - someone was looked at and made into a pile of bones (e.g. Sanhedrin 100a, Bava Basra 75a, Brachos 58a, Shabbos 34a).

This is said in the context of someone who doubts Rabbinic rulings or teachings. What does this mean, exactly?

Rashi in Sanhedrin says that it means that he died, but while that explains the text, is the intent literal, or is that idiomatic? If it is literal:

1) Is someone allowed to kill with a look? Why?
2) What mechanism is described in Jewish sources for this ability (I'm looking for something analgous to discussions about Ein Hara - if that is the understanding, I'd expect such discussions to exist).

If that is not the intent and rather the term is idomatic, then what does it mean?


texts: What to do when tisha b'av is nidcheh (this year)?

texts:
Possible Duplicate:
  Do the customs in regards to Yud Av apply to Yud-Aleph Av on a year when the fast is pushed off?

If tisha b'av is nidcheh like it is this year when are you allowed to:
1 start swimming
2 eat meat products
3 listen to music
4 do laundry
5 and any of the other things that are assur during the nine days/three weeks

PLEASE give the source.


texts: Is there any resource which details the minhagim of so-called Spanish-Portuguese Jews (the original Sephardim)? Knowing what little I know of their havarah, as well as their relative closeness to the western Ashkenazi tradition (considering the wide differences) I have often wondered what their minhagim are and how they differ from Ashkenazi and Mizrachi minhagim.


texts: Can two Levi'im be called up for Torah reading?

texts:
This morning (an ordinary Thursday) at shul, the gabbai called up a Kohein (good), then a Levi (good), and then a second Levi. What?? Just to say, there were plenty of Yisraelim who could have been called up.

I know that if there is no Levi, rather than calling up 2 different Kohanim, the same Kohen is given both aliyahs, so that no-one thinks there was a problem with the first.
Shouldn't this concern apply here too?


texts: PTIJ: What is the basis for Daylight Saving Time changes, nowadays?

texts:
People on this website get all obsessed with observing all of the nitty-gritty details of the laws and customs related to Daylight Saving Time. But, of course, no one stops to think about what the basis of this practice is in the first place.
Do people not realize that Sanhedrin hasn't met for hundreds and hundreds of years? No one's there to determine when to spring forward and fall back each year, and to authorize the clock changes.
My questions:

On whose authority do we make the transitions in and out of Daylight Saving Time each year?

How do we determine when to make the changes?

(Optional, but related, I hope) Why, now that we have modern telecommunications, do the US and Israel still do the clock changes at different times?

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


texts: Onkelos, Anthropomorphism, and The Exodus

texts:
Onkelos the Convert is said by the Talmud to be the author of the official aramaic translation of the Pentateuch. Rashi and Maimonides understand Onkelos as having a tendency to interpret physical reference to God metaphorically. Indeed it seems very evident that throughout his work, Onkelos adopts this stance in his translation.

However I was looking in Deuteronomy 26 and I saw that in verse 8 (Hebrew (Masoretic)-Aramaic (Onkelos)-English (OJPS)):

  וַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים.
  ואפקנא ה', ממצריים, ביד תקיפא ובדרע מרמם, ובחזוונא רבא--ובאתין, ובמופתין.
  And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders.

Onkelos translates hand and arm simply. He also does this in Exodus 13:14, And Deuteronomy 6:20, regarding hand. This is all in the context of the exodus, so their is a commonality as far as context. Why does he not use metaphor in this area? The only other use of arm that I am aware of in the Pentateuch is Deuteronomy 4:34, where it is translated the same way, in the same context. For hand, see Exodus 9:3, and 7:4, where Onkelos interprets hand to mean plague or strike.


texts:
There are many times where the Gemara says that someone who does something is equivalent to one who is "kofer b'kol" or killing someone (for example regarding lashon harah in Erchin 15b

I have always been under the assumption that such language is hyperbolic.

Is that the case, or should such things be taken literally?


texts: Does a Goy raised among non-sheva-mitzvos-observant Goyim have the status of a "Tinok shenishba?

texts:
Inspired by this question:

Does a non-Jew who was raised by other non-Jews who do not keep the sheva mitzvos of Bnei Noach, the 7 Noahide commandments, have the status of a "tinok shenishba" as far as his obligation to keep the sheva mitzvos of Bnei Noach is concerned?


texts: Teaching a child where his dayschool/yeshiva differs

texts:
Preface: This is not currently a practical issue, although since it is
  not so much about the halachic aspects, answers here would not be
  responses to a request for p'sak.

I follow Minhag Frankfurt on most matters. However, most American Jewish schools, either Modern Orthodox day schools or more Yeshivish/Chareidi batei midrash fall into a thoroughly Eastern European approach, as far as the Ashkenazi schools go.

This creates a neat conundrum: the children will be learning a separate set of minhagim and a different pronunciation than what a proper Jecke should use and home instruction might merely confuse the ketanim further, unless properly done.

While I have met some folks who have learned a separate minhag from their schools (eg. Chabadniks sending their kids to Litvish yeshivot, but teaching them Chabad nusach/minhagim) I have no knowledge of how to approach this, even though I study at one of the foremost universities in the American educational world.

Are there any works, practices, or other materials on how teaching children their family traditions (et c.) could be approached?


texts: Are there any sources that give the date for the incident in Kibroth Hattaavah recorded in B'Midbar Chapter 11? I am trying to figure out if it happened on a particular mo'ed or any significant date.


texts: Why on this year (and on other years that precede civil leap years) do we start praying for rain in the Diaspora (by inserting the phrase 'Vetein tal umatar") at maariv of December 5 and not maariv of December 4 like most years?


texts: What were the main principles of Hillel and Shammai's schools approach?

texts:
Is there a "unified" theory of both schools' approaches that account for the differences in their rulings in all disputes?

Like a set of different principles all their rulings stem from, or their rulings are more or less random? In other words, if not explicitly stated by the Gemmorah we couldn't tell their rulings apart?


texts: Is curling eyelashes on shabbos assur because it makes a crease in the eyelashes?


texts: Explanation of a part of Azamer B'Shvochim

texts:
Can someone explain the end of the fourth stanza (bold below) of the song Azamer B'shvochim?
יְחַבֵּק לַהּ בַּעְלַהּ
וּבִיסוֹדָא דִי לַהּ
דְּעָבֵד נְיָחָא לַהּ
יְהֵא כָתֵשׁ כְּתִישִׁין

Her husband embraces her; through this gathering which brings her joy, will be utterly crushed.

Who will be utterly crushed? Why?


texts: If you didn’t put on tefilin at shacharis, when should you?

texts:
Possible Duplicate:
  Putting on tefillin late

Someone was unable to put on tefilin when he 'davened' (prayed) shacharis.

When should he put on tefilin — immediately when he has the opportunity or when he davens mincha?


texts: Megillah for someone in quarantine due to coronavirus

texts:
I've been hearing multiple opinions as to what someone in quarantine for Coronavirus should do for Megillas Esther.

The RCA quotes Rav Hershel Schachter as saying:

  “In a situation in which it is impossible to have an in person mikra megillah due to pikuach nefesh considerations caused by coronavirus, it is permissible to hear mikra megillah via a live phone call or video. We follow the rule that sha’as had-chak ke-di’eved dami; in a sha’as had-chak we allow le-chatchila what is usually only accepted bidi’eved. The beracha of ha-rav es rivainu however should not be made unless there is a minyan present where the megillah is actually being read.”

On the other hand, the Chief Rabbi, Rabbi David Lau said that there is no value having people hear the Megillah digitally.

  Rabbi Lau stressed that it is not possible to keep the commandment of hearing the Megillah by listening to the live Megillah reading on a cell phone, on radio, or on television, because the mitzvah is to hear the voice of the person reading the scroll. He explained that “when it comes to telephone or radio and television broadcasts, the sound is converted into an electrical signal and then transformed back into a sound, and since this is not the original voice, one would not keep the mitzvah.”

Does anyone have any more sources that discuss this (preferably ones that explain the background and don't just give a ruling)? Are there any other possibilities that one can do that might be a better option?


texts: Can you say Bircat Hagomel after certain "dangerous sports"

texts:
Every sport has some type of danger involved with it. But, I am referring to certain sports that are, perhaps, "inherently dangerous" or what some might call "adventure" or "thrill" sports. Examples:

sky diving
hang gliding
parachuting
bunjee jumping
SCUBA diving

These sports seem to involve more danger than playing U.S. football. If you voluntarily accept the dangers involved, can you say Bircat Hagomel?


texts:
Is there any problem with doing water exercises in a man-made structure designated as a mikva (if, for example, you are alone there). (Obviously in a natural mikva, such as a river or sea, is okay.)

Please provide a source.


texts: The Torah Commandment to keep Shabbat and how it applies to non-Jews

texts:
"Exodus 20:10 and Deuteronomy 5:14 refer to the stranger who is within your cities and both imply that he should observe Shabbat. I see from earlier questions that Shabbat is not to be kept by non-Jews. What then does “stranger” mean in the commandments to keep the Shabbat?

In Genesis 2, the Lord ceases from His creative work and sanctifies that holy time, forever. Doesn't this apply to all mankind/strangers?

P.S. Please answer as you wish but I will be especially grateful for answers that speak from the Tanakh.

__________My thoughts below, if allowed by forum rules___________

This breathtaking "act" makes holy this day forever--He doesn't close by saying, the evening and the morning were the seventh day--indicating to me that this Shabbat is universal and unending. Because of this, I, like others, believe the Shabbat is given to all mankind--(there are some 140 languages, ancient and modern that use the word Sabbath for the seventh day) that they should walk in it (potentially bringing them to the One True God and His ways). I don't believe anyone can make unholy that which God has made holy. To bring righteousness to all mankind, which is what the children of Abraham, Isaac and Jacob are instructed to do (Deut 4), wouldn't this be the starting point, time is everywhere and everyone lives within time--the "holy of the Lord--the Shabbat is something everyone lives through whether they, unfortunately, are ignorant of it.

For context: My family keeps Shabbat; we are not Jewish. We spend 24 hours (sunset to sunset) in the study of the Scriptures and in worship. We do not cook, transact business, work, do housework, travel or discuss anything but the Lord and His Word. It is a time of "not doing our pleasure on His holy day", "not doing out own ways, nor finding our own pleasures, nor speaking our own words" but calling the Shabbat "a delight", "the holy of the Lord", "honorable" and honoring Him (Isaiah 58:13)

I understand this can be a sensitive issue, and I do not mean to offend.


texts:
Regarding using bar soap on Shabbos the following has been asked and answered. Using a bar of soap on Shabbat

My questions are in regards to liquid soap. May one use liquid soap on Shabbos? Is there a difference if it is thick or watered down?


texts:
Who knows one hundred eighty-four?
Please cite/link your sources, if possible. At some point at least twenty-four hours from now, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Some Chassidim have the custom to leave letters at the graves of deceased Rebbes.  Is it mutar to send a letter to any deceased Rebbe (specifically the Lubavitcher Rebbe), or is this similar to Avodah Zarah?


texts: I remember reading a rashi on Chumash that quoted a Chazal (I believe sota 12) that says that Caleb married Miriam. Anyone know where this rashi is


texts:
According to Rabenu Yona (Sharei Teshuvah 3 9) that the reward for not doing an avairah is having done the mitzvah of Yiras Shomiam, why isn't every עשה דוחה לא תעשה, truly an עשה דוחה לא תעשה ועשה?
I know that the Seforim ask the question, but cannot remember which ones


texts:
What other phrase did the rabbis use to describe "yom teruah" besides the ones below?

Our rabbis of blessed memory gave additional "phrases" to describe or to name our holy days.

For example, the rabbis called Shabbat "the first of the holy days"; and Passover "time of our liberation"; and Sukkot "the season of our rejoicing", etc...

Besides "Rosh Hashanah" or "Yom Din" http://thegemara.com/composing-rosh-hashanah-as-a-day-of-judgment/ or "Day of Friendliness" Rosh Hashanah as a Day of Friendliness what other phrase did the rabbis use to describe or to name "yom teruah" (Numbers 29:1) or "zikhron teruah" (Leviticus 23:24)?


texts: What are the respective philosophical perspectives of Saul Lieberman and Jacob Neusner?

texts: What are the respective philosophical and methodological perspectives of Saul Lieberman and Jacob Neusner which underly their very different Talmudic interpretation and opus?


texts:
I've read that tallit stripes were originally blue and at some point morphed to black. What I'm wondering is if anyone knows any oldsters who can attest to actually seeing this in the frum velt in their younger years, i.e. not in a modern congregation but among yeshiva-leit or chassidim.

Notably the recently developed Belz tallis has navy blue stripes (Talitania version) or super dark navy blue stripes (Mishkan Hatchelet version).


texts:
In both the Torah reading and הפטרה of פרשת עקב (from 49th and 50th chapters of ישעיה), we find some examples of when the written word in the Torah or Prophets scroll is the four letter name of God, yet the pronunciation is אלקים. If my memory serves me, this doesn't happen in the first four books of the Torah.
The גמרא in פסחים נ עמוד א explicitly says that the four letter name is pronounced with א, ד.
Why not just use אלקים explicitly in these places?


texts: PTIJ: Why do minor children celebrate Purim only during leap years?

texts:
Only during leap years do we have פורים קטן - Purim for minors (i.e. boys / girls below Bar / Bat Mitzvah age.) I thought that Purim was geared for children of all ages and they should celebrate it every year. But, apparently, minors celebrate Purim only on leap years. Why is that?

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


texts: Why do wisdom and forgiveness require grace

texts: Two blessings of Shmona Esrei mention grace (חנן) while the rest do not.  The fourth blessing (אתה חונן) mentions this root three different times.  The sixth bracha (סלח לנו) concludes with it .  Why do these brachot rely on G-d's grace or free and undeserved gift, whereas the rest do not?


texts: Issues with starting work before Shacharis

texts: What are the halachic issues/opinions/options regarding starting work early, i.e. before one is allowed or practically able to daven Shachris?


texts: Clarification on obligation to see a woman prior to kiddushin

texts:
Kiddushin 41a:

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

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

While studying this Gemmorah I'd like to clarify the following:

Is it related to the Sugya of מקח טעות בקידושין to invalidate it or it is all about ethics?
What does "seeing" refer to? If it's about beauty, Rambam (Issurey Biyah 22, 8) allows examining a woman's face but what about the rest of the body? If it's about Midos (Rambam Ishus 3,19) "עַד שֶׁיִּרְאֶנָּה וְתִהְיֶה כְּשֵׁרָה בְּעֵינָיו" - how do you check the Midos?


texts: List of sins punishable by excision or death

texts: Where please can I find a list of the sins punishable by korais (excision) and those punishable by death?


texts:
Those of you may remember I had previously asked a question regarding a French Musicologist who had notated the Egyptian te'amim in 1798. One of the striking things I learned from that notation is that while the author claims to have written down the entire musical system, many of the cantillation marks are not represented, such as the sof pasuk, yoreach ben yomo, shofar choleich/munach, etc. The Karaite cantillation seems to also lack musicality for certain tropes as well:

  We distinguish 21 cantillation accents, ignoring the Shalshelet, Merekhah Kefulah, Telishah Qetanah, Yare’ah Ben Yomo, and Munah LeGharmei, which are not considered musical accents, but stress accents and punctuation.

Source: http://www.orahsaddiqim.org/Liturgy/Cantillation.shtml

The Jewish Encyclopedia also shows some blank spaces for certain cantillation marks for Syrians, Egyptians, and Moroccans
Source: http://www.jewishencyclopedia.com/articles/3986-cantillation

Do any other Mizrahi or Yemenite groups also have a tradition of not applying musicality to all of the cantillation marks? And if so, which?


texts: i've heard a rav saying that every fourth step you do in Eretz Yisrael is considered a mitzva. does someone have a sources for this?


texts: What does it mean to make up for prayers unavoidably missed - Tashlumin?

texts:
The laws of Tashlumin (making up for prayers unavoidably missed) are delineated in Halachipedia

  “If one forgot to say Shacharit one should say Mincha twice, the first
  for Mincha and the second as a makeup (Tashlumin) of Shacharit.” Etc.

To whom are we “making up” when we do tashlumin? I find it difficult to think that HaShem is so to speak missing that prayer.

Should we think rather that our Rabbis gave us the opportunity to make up for the lost opportunity to make a connection to HaShem?


texts: Is it permissible to use free public transport on Shabbat?

texts:
Possible Duplicate:
  Riding the Subway on Shabbat

Under the following conditions:

One is not required to pay for public transport
The transport is operating (stopping, starting, driving) for the purpose of non-Jewish passengers as well

Is it permissible to use such public transport?

For instance, it is commonly told that observant Jews in Boston used to use the (formerly) free outbound green line on Shabbat, but the practice was later abandoned. I have never seen any formally written evidence of this practice and whether it was officially sanctioned.

(An extension of a previous question: Is it prohibited to ride public transport that also operates on Shabbat)


texts: Should one make a bracha on food if only a child is eating?

texts:
I think it is common to make a bracha (blessing) when giving a small child food so that they learn the common brachot and learn to say "amen".  Is this appropriate to do if you are not eating the food yourself, or would that be a bracha levatala (a blessing made in vain)?

For example:

A father gets out some cookies, makes a mezonot in front of his three-year old son, who says "amen", and they both eat.  No question that it is correct since they both ate the food.

The father then gets out milk and pours it in a cup for the child.  He is not planning on having any himself.  Should he make a she'hakol so the child can hear the bracha and say amen (chinuch/educational purposes), or would this be wrong since he is not drinking it?  Would the answer be different if instead it was his nephew and he thus had no specific obligation to teach him?


texts: Why did Samson's parents not see the incident with the lion?

texts:
It says in sefer Shoftim (14,5-6) "And Shimshon and his father and mother went down to
Timnas, and they came until the vineyards of Timnas, and behold, a
young lion roared towards him. And there rested upon him the spirit of
Hashem, and he tore it apart as one would tear apart a kid, and he had
nothing in his hand, but he did not tell his father and mother what he
had done".

It says clearly that Shimshon (Samson) went together with
his father
and mother, so why did they not see what happened? And why does it not
say "a young lion roared towards them?


texts: If one said shehecheyanu on a fruit, and later reminded himself that he had eaten it previously that seasons, Is his brachah a Brachah L'vatala?

texts:
If one said the bracha of shehecheyanu on a fruit, thinking that he had not eaten it that season yet, and afterward reminded himself that he had eaten it previously that seasons, is his brachah a Brachah L'vatala?

Do we say that since he had eaten it previously he had no obligation to say the shehecheyanu, so it would be a Brachah L'vatala,

or

Did the chachamim require the bracha of shehecheyanu to be said when one eats a fruit and has the enjoyment/ happiness of eating a new fruit, which he did have, (since in his mind he was indeed eating a new fruit), and thus his brachah would not be a Brachah L'vatalah?

Some ramifications:

1- Must he say ברוך שם ...

2- Must he do תשובה ?

3- If someone else who really had not eaten that fruit yet was יוצא with his brachah- Does he have to repeat the brachah? ( בדיעבד one can say the brachah as long as the simcha of the eating is still going on).

4 - הרי את מקודשת לי ע"מ שזה ברכה לבטלה would it be a valid קידושין?

If someone suffers from amnesia, and he has forgotten that he had already eaten this fruit, may we allow him to say Shehecheyanu on it?


texts: Can bleach be sufficient to cleanse for Passover?

texts:
A couple years ago I (Conservative) was asked by my wife (Baptist)
to educate her church by running a Seder for them.   I cleaned the
kitchen and serving areas as best I could, vacuumed the carpets,
and moved the chametz off-site.  Boiling was unrealistic, so
my main cleaning agents for dishes and utensils were soap, hot
water, and bleach.

Since bleach sterlizes, is that sufficent for
rendering anything touching food fit for Passover?


texts:
I'm looking for the outer limits of what is considered a valid sale of חמץ. We do use some tools (Shtar, Halifin) to effect the sale and make sure it's "legitimate". As two example issues of this general question:

Can a totally ludicrous amount of חמץ be sold at a totally ludicrous price? Does the buyer need to have some credible ability to effect the sale (assets, investors, etc.)?
I know a person needs to be a willing party to any sale, but can Hefker Beith Din Hefker be imposed on anyone who is not interested in participating (yes, there are other ramifications, like if the now-former owner eats the food that was just sold he'd be stealing from the buyer, but in theory it should work, right)?

Tying those example issues into an out-there example scenario: could the Chief Rabbinate of Israel sell the חמץ of all the Jews of Israel to a local, non-Jewish day-laborer?

In short, what limits are in place to ensure the sale of חמץ before פסח is legitimate?


texts:
Is there a halachic reason to be opposed to Uri L'Tzedek and Tav haYosher? Why do some frum Jews oppose it?

Really the only things that I can find is that Uri L'Tzedek is left-wing and led by YCT rabbis, but this particular project of theirs seems to me like it should be relatively uncontroversial.

I know this is not the case, though, because a number of restaurants have refused the Tav simply because they think that it will be bad for business.

Information about Uri L'Tzedek:
Wikipedia,
homepage

Tav HaYosher:
Wikipedia, homepage


texts: What are the angels doing in the blessing on light?

texts: In the Yotzer Ohr prayer, we praise God for creating the light. It then moves on to an interlude about the ministering angels. What does that have to do with the light?


texts: What tractates have been studied at Yeshiva University?

texts:
Tractates at YU RIETS are chosen once a seven-year cycle. I am curious in finding out if an entire list exists?
For example, this article from 2002 discusses the tractates chosen for the next seven years:

The Rashei HaYeshiva decided on the following list of masechtot slated for study over the next six years: 5763 - Ketubot, perek Alef; 5764 - Sanhedrin, perek Alef; 5765 - Shabbos, perek Zayin; 5766 - Kiddushin, perek Beis; 5767 - Baba Kamma, perek Zayin; and 5768 - Berachos, perek Vav.
Many students were surprised to hear that RIETS chooses a new set of masechtot every seven years.  The majority of students that were asked assumed that the yeshiva followed a concrete, repetitive, seven-year cycle.


texts: Why do we avoid making the Bracha of Kiddush Levanah on Friday night and the nights of Yomim Tovim?


texts: Does "Nivdak" flour, grains, beans or pasta exist?

texts:
I know Bodek, among other brands sells pre-checked (for bugs, worms, etc.) produce. However, I have not seen any commercially available pre-checked rice, barley (etc. - pretty much any grain that is subject to having worms, bugs, moths, etc.) or flour and pasta. Does it exist? If so, where can I obtain it?

I am not particularly machmir on inspecting grains under an X-ray light, but I hate having moths flying around my cupboard or worms crawling in the rice a few weeks after I buy these things.


texts: Saying Havineinu during the rainy season

texts:
The Mishnah Berakhot 4:3 introduces the abridged Amida, known as Havineinu (due to its' opening word). The Gemara Berakhot 29a provides the text of this abridged Amida, in the name of Shmuel.
Within that discussion, Rav Bibi bar Abbayei says that Havineinu may not be said throughout the entire rainy season, during which we require the insertion of ותן טל ומטר. The Gemara concludes that the main issue in doing so would be the potential confusion it would cause to people who are used to leaving out that phrase from Havineinu during the rest of the year.
Does this imply that if one had the text in front of them, and there were no grounds for confusion, then saying Havineinu with ותן טל ומטר wouldn't be a problem? Is this discussed in any post-Talmudic texts?


texts: How was Elazar HaKohen allowed to marry the daughter of Puti (Yisro)?

texts: Rashi (quoting Sanhedrin 82b) states that Pinchas' mother was the daughter of Puti (Yisro). We know that  a kohen may not marry a convert (Shulchan Aruch Even Haezer 6,8), and if a kohen does marry a convert his children are not considered kohanim. Because of this, how could Pinchas have been a kohen?


texts: (Where) does Rashi say the shibud Mitsrayim was for 113 years [of which the last 86 were the קושי השעבוד]

texts: Where does Rashi say [if at all] the shibud Mitsrayim was for 113 years [of which the last 86 were the קושי השעבוד]?


texts: Is it yuhara to wear a different tallit pattern?

texts: Assume that one is davening in a very homogeneous community, would it be yuhara to wear say, an all-white tallit when everyone else wears black-striped ones? Similarly (should I seperate this into another question?) would it be yuhara to wear techeilet when everyone wears all-white?


texts: I have seen some homes where the children refer to the parent in third person as a sign of respect (Would Abba like to...). I'm curious to know if this practice is brought down in any sefer and if in today's age where no one speaks like this to anybody, it is still considered a praiseworthy way of addressing a parent.


texts: Why do we still not mention Rebbi Meir's name?

texts:
According to the gemarah in Horiyot 13b-14a statements made by Rebbi Meir were dubbed 'acherim' and those of Rebbi Natan were changed to 'yeish omrim'. This was done as a punishment for an attempt that these Rabbis made to embarrass the Nasi.

However, two things then happened. 1) Rebbi Natan went and appeased the Nasi (R' Shimon ben Gamliel) and 2) years later when Rebbi was teaching his son R' Shimon the incident came up and R' Shimon persuaded his father to drop the punishment and instead teach that something was taught in the name of Rebbi Meir

I would like to gain a better understanding of this incident

Why do we still have examples of 'yeish omrim' or 'acherim omrim' if the matter was dropped?
Only Rebbi Natan went an appeased the Nasi, if so why was his punishment ever put into effect in the first place?


texts: Is Mi Yodeya allowed to tweet on Shabbos?

texts:
I recently signed up for @StackJudaism tweets, just to see what's going on here when not logged in. These tweets are automatically sent out by the Stack Exchange, which is done for every SE site.
There is a second twitter account for this site, that I discovered through the comments; this account is run by people. (signed up for this one too!;)
After Shabbos ended last week, I found a number of messages on my phone, tweets from Mi Yodeya. This got me thinking about the permissibility of tweeting on Shabbos, both in and of itself, as well as if these messages could lead to someone being mechallel Shabbos.

In short, there are three questions here:

May one have his computer do something for him on Shabbos? (Dealt with here)
Assuming that the actual tweeting is not an issue, is tweeting interesting questions that may lead someone to access the Internet a problem of lifnei iver? (see here)
Because of lifnei iver, would someone (the moderators? the founder?) have to stop SE's robot account?


texts: Around what was the boundary set at Har Sinai?

texts:
Shemos 19:12

והגבלת את העם סביב לאמר השמרו לכם עלות בהר ונגע בקצהו כל הנגע בהר מות יומת
And you shall set boundaries around the nation saying, "be careful not to go up the mountain..."

Shemos 19:23

ויאמר משה אל יהוה לא יוכל העם לעלת אל הר סיני כי אתה העדתה בנו לאמר הגבל את ההר וקדשתו
Moshe said "the nation can't come up, because you warned us to set boundaries around the mountain"

Was the mountain set off limits, or the Jewish people set off limits?


texts: At what age is a judge too old for the Sanhedrin?

texts:
A man who is advanced in years ... must not be appointed member of any Sanhedrin, since he is required to be compassionate. Hil. Sanhedrin 2.2

This is based on several Mishnaic (Horayot 1.4) and Talmudic (Sanhedrin 36) sources (see here). Rashi, for example, vaguely mentions "forgetting the suffering of child upbringing".
At what age is a judge too old and incompassionate to function in the Sanhedrin?


texts: Should we say Amen after the Harachamans in Bentching?

texts:
I recently heard (cannot recall from who or if I saw it somewhere) that after each Harachaman (הרחמן) after the 4th Bracha in Birchas Hamazon, one should answer Amen. Additionally, I was bentching today after Shalosh Seudos, and I noticed this concept brought down in the Bentcher I was using.

Nonetheless, I have never seen this happen in practice. And in the Artscroll Birchon there is no mention of it.

So, what's up with this? Should we really be saying it? And if so, why has it fallen out of practice?


texts: Do you have to consider neighbors when building a shul?

texts: Are there any halachic obligations to consider the averse effects that building a shul may have on Jewish neighbors? This may include things like lowering property value, noise and other disturbances, parking etc.


texts:
I believe it has been stated times before on this site that Dina DeMalchusa Dina does apply to paying taxes.

However, I noticed in  this answer that it must be enforced in practice to apply. With that in mind, does receiving small payments require reporting halachically to the IRS, with the understanding that they very rarely if ever actually enforce these reportings?

This answer claims that taxes in general are enforced, but is this subset of tax-law, reporting of multiple small incomes (less than $600 each) considered enforced as well?


texts: Yom Teruah a Rosh HaShanah and commemoration or memorial of what exactly?

texts:
The Tenach mentions that the first (day) of the seventh month (Tishri) shall be for us a solemn rest and a remembrance of blasts, a sacred occasion/convocation; no work shall be done, it shall be a day of blasting for us.
See Leviticus 23:24 and Numeri 29:1.
I would like to know how it was determined or concluded that this day of Teruah is the first, head or start of a annual cyclus or year, i.e. is named to be a Rosh HaShanah?
And secondly what are the blasts a reminder of, what is commemorated at the commemoration when the blasts sound on this specific day?


texts: Does anyone have any idea, what does the Taz in Yoreh Deah 182:1 mean? I see the Hagohas haTaz tries to elaborate, but I really don’t understand that either. Is he trying to differentiate between razoring the head and the rest of the body, or maybe between razoring just one part of a limb?


texts: If Melachah was done on Shabbath, can the product of that Melachah be enjoyed after Shabbath, and if so, under what criteria (does it depend on how long after Shabbath, or on the need, or something else)?


texts: Does a transparent hair-covering fulfil the halacha?

texts:
We learn the mitzvah of a married woman covering her hair from the verse in Bamidbar (5:18) וּפָרַע אֶת רֹאשׁ הָאִשָּׁה. The Talmud in various places expounds on the details.

While I am very aware that wearing a transparent hair covering is not in the "spirit" of the law, would it be technically considered permissible? The Torah says the hair of the Sotah was "uncovered", implying the mitzvah is to "cover".


texts:
In the service of Yom Kippur, there are a series of lists of sins which are accounted for. Vayikra 16:16 says that the Kohen, when he sacrificed the he-goat, brought about atonement on behalf of the people for "וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם", " from the defilements of the children of Israel and from their rebellions and all their unintentional sins." (text from http://www.chabad.org/library/bible_cdo/aid/9917).

When the Kohen does a confession on the other goat which he will send into the wilderness, he confesses upon it (16:21): "וְהִתְוַדָּה עָלָיו אֶת כָּל עֲו‍ֹנֹת בְּנֵי יִשְׂרָאֵל וְאֶת כָּל פִּשְׁעֵיהֶם לְכָל חַטֹּאתָם ", "confess upon it all the willful transgressions of the children of Israel, all their rebellions, and all their unintentional sins". This confession adds a category, "avonot" which were not included in the list of sins atoned for by the sacrifice.

The next verse, when summarizing, says about the confessed-upon-goat, "וְנָשָׂא הַשָּׂעִיר עָלָיו אֶת כָּל עֲו‍ֹנֹתָם", "The he goat shall thus carry upon itself all their sins" listing ONLY the avonot.

As if this isn't confusing enough for me, in the Musaf service, we recite the text of the confession which the Kohen said (text from Mishna Yoma, 6:2) " והתוודה.  וכך היה אומר, אנא ה'--עוו פשעו וחטאו לפניך עמך, בית ישראל; אנא ה'--כפר נא לעוונות ולפשעים ולחטאים, שעוו ושפשעו ושחטאו לפניך עמך, בית ישראל:"

This confession lists all 3 categories but then quotes a verse (16:30) "כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם", "you shall be cleansed from all your sins" with only 1 category being listed, "chet."

I know that the gemara discusses the order of the wording of the sins, but there seems to be a discrepancy between the language/categories listed as sins confessed, covered by sacrifice, carried by the goat and ultimately atoned for in the various texts. Is there a resource to untangle the level of sins and explain what is included in each action?


texts:
Let's say your income before taxes and contributions was $1,111, and your tax rate is 10%. Ordinarily, you would pay $111.10 in taxes, and have $999.90 left over, which would be eligible for maaser. So you would need to pay $99.99 in maaser.

But if you paid the $99.99 in maaser, you would then be able to deduct $99.99 from your taxable income, making your taxes only $101.101 (assuming you had stayed in the same bracket). This means you would have $1009.899 to pay maaser on, and would owe $100.9899 in maaser.

So, in addition to the possible almost $10 deduction in your net maaser contribution from getting a tax break (as suggested in this question), could there possibly be a further "deduction" in the sense that you now have more income to pay maaser on? And what about after you pay that maaser and get another tax break? How far does it go?

(I'm more interested in whether this is addressed in halacha than whether it is mathematically or practically feasible, since I'm pretty sure it is both of those.)

Related:
Should tax deductions be deducted from total maaser giving?

Is maaser calculated pre-tax or after-tax?

Does Ma'aser count if you have an ulterior motive?


texts: Waiting 3 hours to eat dairy after eating meat

texts: Is it true that there is no true halachic time one must wait to eat dairy after eating meat for Ashkenazim? (Of course, eating it in the same meal is a sin, and is not allowed!) So by waiting 3 hours after eating meat to eat dairy, do I fulfill the Mitzvah of waiting between meat and dairy? Thanks!


texts: How to explain the Talmud to someone who hasn't ever opened one?

texts:
To those who are in Yeshiva, learning Gemara for three sedarim a day is often a regular sight. To those who are actually learning it, it's often an extremely rewarding experience, and one in which those learning can often get so deeply involved in it that they completely lose track of time.

To one who knows what the Talmud is but has never actually learned it himself, this can be less intuitive: how is it that a bunch of guys can read those ancient squiggly letters, yell at each other for hours on end over what it's saying, and both of them enjoy the entire experience - and walk away best of friends?1

How does one answer these sorts of questions? How can I explain to someone why Talmud is so exciting, enjoyable, and rewarding (even in this world)? You can assume that this person has zero personal Jewish background (read: isn’t Jewish) but knows the basics about Judaism's beliefs and fundamentals.2

1Paraphrase of Kiddushin 30b

2Similar questions such as these have been asked before, so this shouldn't be off-topic (at least not for that reason).


texts: Why dont we copy Yitzchak when praying Mincha

texts:
Genesis 24,63 says:

  וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים
  And Isaac went out walking in the field toward evening and, looking up, he saw camels approaching.

The Gemara in Berachos 26b tells us based on the verse above that Yitzchak established Mincha:

  יצחק תקן תפלת מנחה שנאמר ויצא יצחק לשוח בשדה לפנות ערב ואין שיחה אלא
  תפלה שנאמר תפלה לעני כי יעטף ולפני ה׳ ישפך שיחו Isaac instituted the
  afternoon prayer, as it is stated: “And Isaac went out to converse
  [lasuaḥ] in the field toward evening” (Genesis 24:63), and
  conversation means nothing other than prayer, as it is stated: “A
  prayer of the afflicted when he is faint and pours out his complaint
  [siḥo] before the Lord” (Psalms 102:1).

Obviously, Isaac was the first to pray as evening approached, at the time of the afternoon prayer.

The interpretation of לפנות ערב seems to imply it was towards evening, at the time that the sun is resting.
And the Ibn Ezra says this as well:

  לפנות ערב. קרוב מביאת השמש וההפך לפנות בקר ובפרשת כי תצא אבארנו באר
  היטב

This time would technically be viewed as dusk. And if that is when Yitzchak Davened, why don't we do exactly the same? At the same time that he did? Dusk in the halachic sense is called מנחה קטנה

Yet we are allowed to pray מנחה גדולה - about a half hour after halachic midday. Why is this allowed?

Many Yeshivos and Talmidei Chachamim Daven at this מנחה גדולה time period. Why? Is there not an extra מעלה to pray at the exact same time as Yitzchak did?


texts:
I remember hearing Rabbeim call the mashechta "Yuma", but shouldn't it be called "Yoma", which I have also heard?

I know mashechta Beitzah is sometimes called "Beiah" based off the Magen Avraham or because of a halachic mistake; is there something similar by Yoma too?


texts: Does anyone know of a sefer that lists the Ari Z''L's changes in Tefillah?  I do not mean a siddur itself (e.g. Tehillas Hashem), rather, I am referring to a book that outlines the changes preferably with reasons given.


texts: What is the meaning of surnames that number-related?

texts:
I deal a lot with names, whether given names or family names, especially as I collect genealogical information.  So recently I'm puzzled about some Germanic-Jewish names that are related to numbers.  "EINZIG" is someone who is one or unique.  I have friends whose family name is ZWANZIGER.  They told me that it derived from where the family lived, that they had a town council in their community/kehila consisting of 20 people.  So if you were a member of the council you were one of the 20, or a Zwanziger.
Checking in Alexander Beider's book of "A Dictionary of Jewish Surnames from Galicia,"
here are a few more names, and I haven't exhausted the list:

ZWEI or ZWEIER a two;
DREISIGER is a thirty-year old;
SIEBZIGER is a septuagenarian;
HUNDERT is 100;
TAUSEND is 1000.

Some names could have more than one meaning, such as DREIER, which mean a three; a turner, or drayer.

So here's another one that I don't get: SIEBZEHNER -- someone who was a 17-er.  Can anyone come up with a reasonable explanation for being one of the 17?  (One of a family of 17 kids?, a council of 17? Something to do with the kehila's standards of conduct? something kabbalistic?)  I'm at a loss.

How about any other numerical names?

Gmar vechatimah tovah to all!


texts:
The Kli Yakar talks about 3 created worlds. What is he referring to?
Kli Yakar Bereshit 1:1:

ויש עוד דרך שלישי, אבל אין כל אדם יכול לעמוד עליו והוא להכיר מציאת השם ית' מתוך החקירה וידיעת כל הנמצאים שבכל שלשה עולמות וזה סדרם מתחילה צריך החוקר להתבונן במהות הנמצאים שבעולם התחתון כי היא החקירה הקלה שבעולם. ואחר ידיעת מהותם יתבונן גם במהות הנבראים שבעולם האמצעי. ומשם יעלה דרך סולם השתלשלות המדרגות לידיעת מהות העולם העליון. ומשם יעלה לידע ולהשיג כי יש אלוה נמצא רוכב על כולם
And there is also a third way [to know about the existence of God], but not every one is capable of it, and that is to come to know about the existence of God, may He be blessed, through investigation and knowledge of all that is to be found in all of the three worlds and this is their order: At first, the researcher must understand the essence of things in the lowest world, since it is the easiest research [that exists]. And after knowing their essence, he should [seek to] also understand the essence of the creatures of the middle world. And from there, he should go up, [as] with a ladder going up the different levels, to know the essence of the highest world. And from there, he should go up to know and fathom that there is God who is found to ride upon all of them...

Kli Yakar Bereshit 6:16:

יש להתבונן אם היה צריך לחלק כל מדור ומדור לפי ענינו עליונים לאדם אמצעים למדור תחתונים לזבל א״כ למה לא צוה לעשותם בשטח אחד ולמה נעשו בזו על גב זו דוקא ורמז כאן שהיו ג' שטחים אלו בדמיון כל ג' עולמות, כי בזמן המבול נתקלקלו כל העולמות והמזלות לא שמשו כלל, ע״כ נעשית התיבה בציור זה להורות על קיומם.

Further on on Bereshit 6:16 he seems to split it up so that the upper world has the angels, middle world is the heavens, and the lower world is the earth.
If that is the distinctions between the worlds, what is the Kli Yakar's underlying philosophy to split the world into those categories?


texts:
If one is citing a g'mara in a scholarly article, what is the proper publication information to use, including title, etc.? I can't seem to find reliable examples in either English or Hebrew.

This question extends (and becomes even less clear to me) when it comes to citing m'farshim whose comments appear in the back of the same volume.

The "editor" of the particular volume is almost completely irrelevant, considering how minimally one would alter the standard page, including text, format, notation, etc. Authorship is a bit fishy in terms of accurately pinning down an individual whose naming would truly portray their contribution to the volume in question. But it doesn't seem right or correct to skip all of the (publishing, printing, editing) middlemen and only name the original author because sometimes variation does occur and it could be significant and irresponsible to leave that information out.


texts: Remember the Sabbath day: meaning of "Sabbath"

texts:
Is the word "Shabbat" in Scripture, or anywhere really, ever translated as anything but "Sabbath" by Jews? IF so, what?

Based on the Tanakh, that says to "Remember the Sabbath day and keep it holy," would Jews translate something holy like "Shabbat" as merely "seven" or "week," something  common?


texts:
If a state or federal park is closed, is it against halacha to go there anyway (if you are not damaging the property)?

(Thoughts: I would assume it is g'neiva because it is not my property.
However, which entity owns the park - the government or the people? Does the fact that I pay taxes give me a right to use the property at my discretion as long as I am careful to avoid damaging it or are there American laws against this? Assuming it is not g'neiva, is the law binding if many people don't keep it, and/or it is not enforced, and it doesn't hurt anybody?)


texts: Using a shul as a shortcut, when using rooms accessible only through the shul

texts:
One may not use a Shul as a shortcut (Shulchan Aruch OC 151:5). If one must enter a Shul to call his friend, he should say some pesukim or even sit there for a few moments (Kitzur Shulchan Aruch 13:3).

I know of a number of Shuls (and batei medrashot) which have rooms branching off from the Shul, which are only accessible by passing through the Shul. Is it a problem to go to those rooms because he's using it as a "shortcut"? Must he avoid that issue by pausing in the Shul and saying a few pesukim? Or is it not a problem at all, since he is not disrespecting the Shul since the room is only accessible by going through the shul?


texts:
We are reading this Shabat parshat Pinchas. In this parsha the Torah mentioned the daughters of Tzelofchad as follows:

  וצלפחד בן חפר לא היו לו בנים כי אם בנות ושם בנות צלפחד מחלה ונעה חגלה
  מלכה ותרצה (Bamidbar 26:33)

and:

  ותקרבנה בנות צלפחד בן חפר בן גלעד בן מכיר בן מנשה למשפחת מנשה בן יוסף
  ואלה שמות בנתיו מחלה נעה וחגלה ומלכה ותרצה (Bamidbar 27:1)

Parshat Pinchas tells us also that Tzelofchad had no sons, only daughters (Bamidbar 26:33).

It is interesting to note that there are no extra words (but the letter Vav) in between the names of Tzelofchad's daughters, whereas, still in the same parsha, the word את is found before each of Aaron's sons' names:

  ויולד לאהרן את נדב ואת אביהוא את אלעזר ואת איתמר (Bamidbar 26:60)

The Midrash (Bereshit Rabba 22:2) gives an explanation for the words את in Bereshit 4:1, as twin sisters were born with Kayin and Evel.

Does anyone know if the Talmud/Chazal/Midrash/Kabbalah make such a drasha on the words את in the case of the Aaron's sons? What does the Torah want to tell us here?