texts: Jewish thoughts on people who can not grow a beard (due to genetic reasons)

texts:
Howdy my dear brothers and sisters,
I've recently read a passage in the Zohar which gave insight to certain characteristics of people with specific hairtypes (curly wavy and straight, 'glossy' or not 'glossy'etc.). It was in Shemoth Section 2.
Out of sheer interest, I'd like to know: What does Jewish thought say about people with little to no beards? Which attributes are prescribed to them? I'm already familiar about the fact that the beard hair symbolizes the kabbalistic trait of mercifulness. What about people with a lack thereof?


texts: Using archaeological findings for determining weights and measurements

texts:
Halacha uses many units of length (amot/cubits), volume (k'zayit/olive), etc. There are multiple opinions regarding how to translate these into modern equivalent units. For instance, the Chazon Ish says an amah/cubit is 56-58 cm, while Rabbi Chayim Na'eh says it is 45-48 cm.

There have been a great deal of archaeological findings in Israel in the last 200 years regarding how Jews lived during the Biblical and post-Biblical periods. Has anyone attempted to apply these findings to determine accurate conversions for these various halachic measurements?

For example, Yisrael Finkelstein, the lead archaeologist in the Shiloh excavations believes he has identified the location of the original Mishkan (Tabernacle) based on excavated foundation stones along a length of approx. 25 meters (about 50 amot, the length of the Mishkan). Has anyone (presumably in the academic world), made a detailed study of such findings in order to weigh in on the relevant halachic debates?


texts: Is one suppose to engaged or married eighteen years old?

texts:
It says in Avos (5:21), "At eighteen years old לַחֻפָּה."

What does לַחֻפָּה mean? Most people translate it to mean for the [marriage] canopy, [enter] the marriage canopy or enters the wedding canopy.

Therefore, does this mean by 18 he should've been engaged? Or that at 17 he gets engaged and by his 18th birthday he should already be entering the wedding canopy?


texts: Start time of Jewish holidays: Exactly at sunset or some other time near it?

texts:
It's my understanding that Judaism defines the start of a day as sunset. However, on one of my calendars, several Jewish holidays are indicated as starting at sundown (approximate).

Does the Jewish day start exactly at sunset, or is it actually a few minutes before or after sunset? How does this apply to holidays?


texts: What areas of Halochos require definition of a house/dwelling?

texts:
Following my previous question,

What Halochos require defining a Kosher dwelling/house, like "is such a house Kosher for Y"?

For example, we can surely ask it for a Succah, or a Mezuzah or for legitimate renting. Are there additional realms?


texts: Rav Moshe's Psak on Fertility Treatments

texts: I recently read an interview with Rav Dovid Feinstein and he referenced a two year period of Rav Moshe's life that were troubling due to backlash he received following a controversial psak regarding fertility treatments. Does anyone know more to the story? What was the psak? Who disagreed? What was the result?


texts:
In Parshat Chaye Sarah, Rashi states in Bereshit 25:17 (from Chabad.org)
ויגוע: לא נאמרה גויעה אלא בצדיקים
Translated as : and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b]

After a search in Tanach, it seems that ויגוע is found for Ishmael, for Avraham Avinou, for Itshak avinou, for Yaakov avinou and surprisingly for the generation of the Mabul (Bereshit 7:21):
 "ויגוע כל בשר הרמש על הארץ בעוף ובבהמה ובחיה ובכל השרץ השרץ על הארץ וכל האדם"

Does it mean that the people who perished in the Mabul were also Tzaddikim?


texts:
Marit Ayin means that you may not engage in permitted behavior when it may appear to a casual observer to be prohibited behavior.  This would cause him:
(1) to assume it is permitted; or, if he knows it isn't,
(2) think ill of you.
On (1), Rav Moshe Feinstein [Igrot Moshe Orach Ḥayyim 1:96; 4:82] tells us that Marit Ayin does not apply in front of ignorant Jews.  One example among many:  most locusts are kosher, but most Jews don't know that and assume they are insects, hence unkosher.  The practice is not to refrain from eating them because of Marit Ayin.  (I was surprised, because I thought we must always assume the average passer-by has the knowledge and IQ of a turnip.)
On (2), the Mishnah says that Jews are supposed to practice דָן אֶת כָּל הָאָדָם לְכַף זְכוּת dan l'khaf zekhut [Avot 1:6] -- giving people the benefit of the doubt, judging them favorably [Leviticus 19:15], not thinking ill of them, but rather advising them as needed. [Shevuot 30a]  Maimonides says that if you see someone you don’t know do something that can be interpreted as good or bad, you must assume it's good. [Rambam on Avot 1:6]
Given these two pushbacks, why do we have Marit Ayin at all?  If the passer-by is ignorant,
it's your duty to teach him and his duty to seek that knowledge.  If the passer-by thinks ill of you, it's his problem and Chazal say he shouldn't have, and it is his Torah duty to inform you of your "mistake", then you can explain to him why it wasn't a mistake.


texts: According to which Mitzva Boaz made a Yibum for Ruth?

texts:
According to which Mitzva Boaz made a Yibum (Levirate marriage) for Ruth?

As I know, Yibum Mitzva is for brothers only (see Rambam Yibum 1,1), while Boaz was a far kinsman Ruth.


texts: Killing someone with Shem or kishuf(magic)

texts: Is one liable to death by the Sanhedrin if they killed someone using the Shem HaShem or if they used kishuf.


texts: Re Mezuzah: What is the definition of a Pundak and when does it apply?

texts:
We learn in Shulchan Aruch, Yoreh Deah 286:22 -  סימן רפו - מקומות החיבים במזוזה - that if you rent a house in Eretz Yisrael you have to affix a Mezuza immediately.

However, if you live in a פֻנְדָּק (pundak) you are exempt from affixing a Mezuza for the first 30 days.

  כב הַשּׂוֹכֵר בַּיִת בְּחוּצָה לָאָרֶץ וְהַדָּר בְּפֻנְדָּק בְּאֶרֶץ יִשְׂרָאֵל, פָּטוּר מִמְּזוּזָה שְׁלֹשִׁים יוֹם. וְהַשּׂוֹכֵר בַּיִת בְּאֶרֶץ יִשְׂרָאֵל, חַיָּב בִּמְזוּזָה מִיָּד, מִשּׁוּם יִשּׁוּב אֶרֶץ יִשְׂרָאֵל.

   וְהוּא הַדִּין לְשׁוֹאֵל בַּיִת דִּינוֹ כְּשׂוֹכֵר (בֵּית יוֹסֵף בְּשֵׁם הר''ר מָנוֹחַ וכ''מ בְּשַׁ''ס) .

What is the definition of a פֻנְדָּק and when does it apply?

My guess:

A פֻנְדָּק seems to be like a motel where you rent a bed on a nightly basis.

Test cases:

Seems clear cut:

Renting a furnished home - clearly renting and not a פֻנְדָּק, as you want the entire home, not just the beds.
Youth Hostel: Seems to be a פֻנְדָּק since all you get is the bed.

Not so clear:

Hotels: Could be a פֻנְדָּק since all you care about is the beds; you wouldn't complain if they upgraded you after a few days.
Zimmer: Could be a פֻנְדָּק like a hotel, on the other hand, you'd be upset if they made you move across the village every few days, even to a better zimmer.

Any sources or educated guesses would be appreciated.


texts: Why is the prefix "and" omitted before "servant" in Exodus 20:9?

texts:
וְיוֹם֙ הַשְּׁבִיעִ֔י שַׁבָּ֖ת לַֽיהוָ֣ה אֱלֹהֶ֑יךָ לֹֽא־תַעֲשֶׂ֨ה כָל־מְלָאכָ֜ה אַתָּ֣ה ׀ וּבִנְךָ֣ וּבִתֶּ֗ךָ עַבְדְּךָ֤ וַאֲמָֽתְךָ֙ וּבְהֶמְתֶּ֔ךָ וְגֵֽרְךָ֖ אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃
But the seventh day is a sabbath unto Hashem thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates.

Exodus 20:9, quoted above, contains a list of nouns, each with the prefix vov, meaning "and" (e.g., son, daughter, stranger).  But there is no vov before avdecha (your servant).  Why is there no vov before this noun?


texts: What precisely are the differences between היתר מצטרף לאיסור and טעם כעיקר?

texts:
Learning maseches nozir around daf 35, I encountered two concepts:
היתר מצטרף לאיסור (HML)
and
טעם כעיקר (TK)
HML
The Gemoro 35b indicates that HML is derived from Bamidbar 6(3)

מִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֥מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א
יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַעֲנָבִ֛ים
לַחִ֥ים וִיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל׃
he shall abstain from wine and any other intoxicant; he shall not
drink vinegar of wine or of any other intoxicant, neither shall he
drink anything in which grapes have been steeped, nor eat grapes fresh
or dried.

This verse indicates that a nazirite gets punished from consuming not only wine and vinegar, but also any food that was soaked in these liquids.
This is because the food which is permitted combines with the (forbidden) liquid to make the requisite quantity.
TK
The Gemoro Pesachim 44b seems to derive the principle of TK from the same possuk,

והאי משרת להכי הוא דאתא האי מיבעי ליה לכדתניא משרת ליתן טעם כעיקר שאם
שרה ענבים במים ויש בהן טעם יין חייב מכאן
The word  משרת comes to teach that if the nazirite steeped grapes in
water and the water took on the taste of wine, the nazirite would be
liable to punishment.

So it seems that the concepts are very similar.
What precisely are the differences between היתר מצטרף לאיסור and טעם כעיקר ?


texts: Talmud reference - eagles approaching nests

texts:
From the News, it states
"Nachman concluded by recounting a teaching from the Talmud .... The eagle approaches his baby eaglets in the nest very slowly. He makes sure that they notice him gradually, so as not to shock them, because they can die from such fear."

My question: where in the Talmud does it say that?
Where can one search an english index of the Talmud?


texts: What is the difference between a "Chaver" and a regular Friend (Chaver)?

texts: In the gemara it seems to sometimes refer to someone as a Chaver in a halachik sense and other times in a sense of meaning just a friend. What is the difference and how would one delineate between the two? Are there sources in the Talmud that explain the difference?


texts:
Did Avshalom sleep with the ten concubines of Dovid? And if so, are the names of the women known? And was it considered rape?

II Shmuel 16:22

  And they spread for Absalom a tent upon the roof; and Absalom came to
  his father's concubines before the eyes of all Israel.


texts:
The Ramchal wrote the Mesillas Yesharim in 2 formats. The first version was written as a conversation (seder vikuach) between a chacham and a chasid [the second version is what everyone is now familiar with]. In the beginning of chapter #2 of the vikuach version, entitled ‘chovas haadam el boro’,  the Ramchal speaks about a mistaken view, that is that God created the world for some purpose that man is not essentially needed for. Man was created for a secondary purpose, after the fact, in order to benefit from the pleasures of the world and to contemplate the beauty and wisdom found within the world. According to this view the objective of the mitzvos is 2-fold, 1: so that man will know that he is a servant and not a master, a creation and not the/a creator and 2: to give order to the existence of man so that he will not be like the animals.

Although the Ramchal, before presenting this view, writes that this view is generated from a lack of knowledge and limited studies [additionally, after presenting this view he writes that despite the fact that there are many sources that seem to confirm this view, it’s a mistake that comes about due to the heart being seduced after ta’avah] , I want to know if this view was actually held by anyone that we know of? I would be more satisfied with Jewish sources that profess such a view, but non-Jewish sources are welcome as well!

[As an aside, I find it very interesting that in the second version of the Mesillas Yesharim, he does not (explicitly) express that his goal in writing is to deny this view.]


texts: I was always told that if a single string falls off your Tzitzis you should put it in a Sefer so that it will end up in Shamis. My question is: Does anyone know a source for this?


texts: Are there still anti-Kabbalah Orthodox Jewish movements?

texts:
Throughout history, there were Orthodox Jewish Rabbis who were against Kabbalah, the doctrine of reincarnation, etc.
Are there still today Jewish movements that are anti-Kabbalah?


texts:
Someone once told me that when Eliyahu HaNavi comes to a baby's bris, everyone who is presently there is forgiven for their sins.

Does anyone know the source for this?


texts:
Edited for clarity:

The question providing a source to the prohibition of eating and drinking while standing has been discussed here and in subsequent links. In both posts phenomenal sources were given to support halachically where this minhag/halacha originates. But my question is where from the Torah do we find this?

Shemos Rabbah 20:18 discusses the cognitive relationship of ויסב as הסיבה reclining (Maharzu). The following is derived from Toldos Noach, Beur Maharif, Eitz Yosef:

  When the people were freed they had the opportunity to recline while
  dining, unlike slaves who must eat while standing on their feet or
  walking from place to place.

Does anyone use the historical behavior of slaves as a source for this minhag (derived from the Torah)? Do we not stand while eating/drinking to remember yetziat mitzrayim?


texts:
What bracha do we say on mashed potatoes? Does it matter how mashed etc.?

I am thinking that it will be either Hadoma or Shehakol, and it does depend on how mashed, but these are just wild guesses.

So, do we say that since it lost its form it is Shehakol, or is a mashed potato still a potato and thus Hadoma? Or maybe it depends on how much it is mashed? If it is very mashed, then Shehakol but if it is chunky then Hadoma?

Again, these are all just guesses, so I am looking for authoritative answers backed up with sources.


texts:
We've all seen the thousands of tiny papers that get shoved in between the bricks of the Kotel. And periodically someone comes around, brushes out the more protruding ones, and sweeps up the mess of them mixed with whatever ones have already fallen. The question is. . .

Is it true that these masses of papers are somehow buried ritually? If so, that would imply they have an elevated level of sanctity. Do they?


texts: Why do Cheshvan and Kislev vary in length?

texts:
In general, Jewish-calendar months alternate in length: odd-numbered months have thirty days each and even-numbered months have twenty-nine. However, it is sometimes necessary for a year to have one fewer or one more day than would thus be allowed, so a day is added or removed from the calendar. Specifically, in nearly half the years, Marcheshvan, though the eighth month, has thirty days; in half the remaining years, Kislev, though the ninth month, has but twenty-nine days.

Why were Marcheshvan and Kislev, specifically and rather than any other months, chosen to vary in length?


texts: Why is it that each aliyah for Krias Hatorah has to be 3 pesukim at minimum? I know that the minimum for an entire krias Hatorah on a weekday is 10 pesukim (with the exception of Purim being 9 pesukim), but why do the pesukim have to be split evenly amongst those called up?


texts: Bas Cohen having relations with a non-Jew

texts: It says in SA YD Siman 305 that a Bas Cohen that has a bechor (firstborn) with a non-Jew there is chiyuv of pidyon haben since the Bas Cohen through having relations with the non-Jew she looses her status of being a Bas Cohen. What about if a not-frum (irreligious) Bas Cohen before becoming a baalas teshuva (religious person) had relations with a non-Jew. Then after becoming frum (religious) later got married to a Yisrael and had a bechor. Is there a chiyuv of making a pidyon haben on that child? (My doubt is because through the relations with the non-Jew before becoming frum perhaps she lost her status of being a Bas Cohen.)


texts: Must tashmish at night be under a blanket?

texts:
From here it seems that relations by day must be under a blanket (e.g. a tallis). But, at night, is it necessary that the couple be covered, or is this a chumra (i.e. stringency)?

What if there are uncovered holy books, mezuzos, or other holy objects in the room?

If blankets are necessary, can a canopy bed do the same job?


texts: I have heard that there is a minhag in ashkenazi communities to daven shacharit on the morning after yom hakippurim a bit earlier than the time that one would normally daven shacharit. Anyone have the source for that minhag?


texts: Reshit is Torah or khalla ? Contradiction

texts:
In the beginning of midrash rabbah we read from rav Oshaya :

וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה
There is no "Reshit" except Torah

and there, just after :

וְאֵין רֵאשִׁית אֶלָא חַלָּה
There is no "Reshit" except Khalla

So what do we choose ?

Thanks !


texts: How can a rapist in the field be executed, if there were no witnesses?

texts:
The pasuk in Devarim 22:25 says

  But if a man finds the betrothed girl in the field, and the man overpowers her and lies with her, then only the man who lay with her shall die.

Now, the man can only be executed if there were witnesses and warning. But from 22:27

  Because he found her in the field. The betrothed girl had cried out, but there was no one to save her.

it doesn't seem like there were witnesses, since there was no one to save her. So how can he be executed?

Even if we say there were witnesses, but they saw this from afar and we unable to help, still there was no warning. Unless we say that they were shouting the warning from afar as well. But that seems a stretch, since the intent of the pasuk seems to be that there were no people around in the field, and that it is that factor which makes the situation different from if it happened in the city.


texts: Accidentally saying "El Melekh Neeman" when in a tzibbur

texts:
There is a very widespread custom of commencing one's recitation of the Shema with the three-word phrase, אל מלך נאמן, when davening alone, and of having the shaliach tzibbur repeat the last two words of the Shema, plus the first word of Emet veYatziv (= ד אלהיכם אמת) when davening with others (see Orach Chayim 61:3). The reason for this is that the Shema has exactly 245 words, and by adding an additional three we bring that number up to 248, which is the number of positive mitzvot (and human limbs, etc).

(See also Siddur Vilna, pp. 83–84 and 88)

My question: if somebody regularly davens alone, they might get into the habit of adding three words at the beginning, as described. In the event that s/he then finds themselves davening with others, but accidentally says אל מלך נאמן before commencing, what should s/he do?

Should s/he continue as usual and not worry about it, since it's only a custom and does not affect the status of the Shema?
Should s/he pause, then recommence without that additional passage?
Should s/he continue as usual, but not wait for the shaliach tzibbur and just continue straight into Emet veYatziv in order that the number of words recited in the Shema is 248 and not (technically) 251?
Or is there something else that should be done?


texts:
A popular song sung at the seder is Adir Hu. The song contains many phrases of the pattern:

  [Adjective] is He.

that are grouped together alphabetically with a refrain asking for the speedy building of the Third Temple.

The five stanzas of the song contain adjectives that start with the letters א, ב-ד, ה-ח, ט-צ, ק-ת repectively. That's 1, 3, 4, 10, 4 adjectives per stanza. Why is it broken up in this way? Wouldn't it make more sense to do 5, 5, 5, 5, 2 or 4, 5, 4, 5, 4?


texts:
Gott Fun Avrohom (Yiddish: גאט פון אברהם) is a prayer written primarily in Yiddish and in some Ashkenazi communities it is recited by women before Havdalah. (Sometimes it is also recited by men as well.)

The Complete ArtScroll Siddur and Siddur Kol Yaakov HaChadash both attribute the prayer to Rabbi Levi Yitzchak of Berditchev.

  Today, many women maintain the custom of reciting Gott fun Avrohom before Havdalah. Rabbi Levi Yitzchak of Berditchev, traditionally recognized as the author of this prayer, however, wrote that it should be recited three times by men, women, and children, and that this recitation would help assure success in the ensuing week. - Siddur Eitz Chaim, The Complete ArtScroll Siddur, Nusach Sefard, First Edition page 653.

  נמצא בכתבי קודש של הרב הקדוש רבי לוי יצחק מברדיטשוב זצ''ל, בעל המחבד ספר קדושת לוי - סידור קול יעקב החדש, הוצאת הספר אדיר, עמוד 350

Despite all this, I read somewhere online that it was not authored by Rabbi Levi, because Gott fun Avrohom appears in siddurim from before his time! So who is the real author, and who should I believe?

http://judaicaused.blogspot.com/2014/11/the-origin-of-mis-attribution-of-got.html


texts:
What is the best way to store an additional Mezuzah scroll?  Somehow "in a drawer" seems wrong, but hanging it on a wall also seems wrong.

Unfortunately, I have need for a spare due to harsh winters where I live.  I am obliged to check my scrolls more often because of ice covering the Mezuzah on one door.


texts: Are there any sources that HaShem still performs 'open miracles' even during the exile?


texts: What are the most active and educational religious podcasts and blogs?

texts:
I’m looking for more Jewish blogs and podcasts to subscribe to, and not wishy washy “Jewish life” ones full of dubious recipes and pop culture tie-ins. I’m looking for intermediate-level, English-language (with Hebrew in the teachings, of course) drashot, shiurim, sermons, and scholarly essays. Topics like Torah study, Halakha, liturgy and holidays, ideally published on a timely schedule. Media to help me keep learning while I’m walking, washing dishes or sitting on the bus.

Any suggestions?

Podcasts are the higher priority for me. I’m currently subscribed to the Ziegler Torah podcast feed (that’s where my partner is in rabbinical school) and the Park Avenue Synagogue lecture series, and I love their teachings, but they’re too infrequent for my huge appetite.

I’ve perused a related thread from two years ago, What are the most essential Jewish websites?, and there are a few good blogs listed there, but many of the sites are no longer maintained, and many also lack the RSS feeds I’d need for subscribing, especially the audio resources.

Thank you, and Shabbat shalom!


texts: How could Abraham give himself a Brit Milah?

texts:
According to Pirkei D’Rebbi Eliezer 29, Shem Ben Noach performed Avraham’s Bris. My question concerns the other opinion in Beresheit Rabba 49b that Avraham performed it himself.
According to this opinion, how was Avraham’s Brit valid?
I don’t have a source, but I recall a non-Jew cannot become a ger by giving himself a Brit milah.
I do know Shulchan Aruch Yorah Deah 264:1
stipulates:

אבל עובד כוכבים אפי' הוא מהול לא ימול כלל

Although  the above quote concerns if one were already circumcised, one can possibly infer their circumcisions are not valid.
I understand one might cite the Gemara in Avodah Zara (10b I think) that Ketiah Bar Shalom’s self-performed Bris is a proof that a a non-Jew should be able to do it. However, my inquiry concerns Avraham’s act with respect to Shulchan Aruch. It goes without saying this proceeds from the assumption that Avraham acted in accordance with Torah law prior to its endowment to Bnei Yisrael.


texts: Does anyone know of a source for the practice of not walking around indoors without shoes? (I am seeking an actual source, not speculation)


texts: Source for "A baby boy born in avelus is like a stone to repair gap in an archway"

texts:
I once read in Artscroll’s "Mourning in Halacha" something like "a baby boy born in avelus is like a stone to repair gap in an archway", but I no longer have this sefer.  Does anyone know where this comes from and what the actual quote is?

Thanks


texts: "ruach elohim" in Genesis 1.2 translated with "a very strong wind"

texts:
I read, in some biblical forums, the intervention of Israeli Orthodox Jews according to which the most correct translation, in Genesis 1: 2, of "ruach elohim" is "a very strong wind", saying that here "elohim" is to be understood as an absolute superlative (also in this forum some users translate the expression with the similar "a strong wind").
However, I have not understood what are  the specific linguistic and midrashic sources are in support of this interpretation.
I see that the Jewish translations I can read generally don't follow the aforementioned exegesis, but they use this following expressions :
"the Divine Presence" (Tanach Artscroll)
"a wind from God" (JPS 1985)
"the spirit of God" (JPS 1917;English translation by Rav A. J. Rosenberg ;Italian translation by Rav Dario Disegni ).
Targum Onkelos says, if I understood well, "a wind from HaShem" (yud-yud).
It is also true that my compatriot Shadal (Rav Samuel David Luzzatto) translates with "a wind of God, that is, very strong", and, except my mistake, also the famous Jewish philosopher Baruch Spinoza says that "a very strong wind" is the correct translation.


texts:
I see from
The Shulchan Aruch Even Ezer 22.20 and from
Shulchan Aruch Harav, Hilchois Talmud Torah, perek 1 halocho 13
that single man should not be a teacher of children (under 13) becouse of the mothers (woman) that bring the children

What is the practice in different communities?

If it is permitted, what are the sources?


texts: How much must one do to to sign a contract?

texts:
Nowadays most software comes with a EULA. In order to install the software one must click the "agree" button. However, there are some software that says are distributed through different licenses. For example,

1.A Browse-wrap license - There is no "agree" button on such websites, one just clicks download and he is legally assumed to have read and agreed to the license.
2. A Shrink-wrap contract - There is no agree button on the software, and one cannot read the license agreement before buying the software. One is assumed to have read and agreed to the license just by virtue of the fact that he didn't return the program.
3. Many Gedolim pictures and CDs have a line on them "sold on condition to not duplicate". The user never signed or agreed to this condition (especially if another purchased the picture from a store and gave it to him),

Are any of these licenses valid?

Sources please.


texts: Who is the shaliach השליח referred to in Magid in the Hagada?

texts:
In Magid in the Hagada, it says,

אני ולא מלאך..., אני ולא שרף..., אני ולא השליח

A grandson asked who is the shaliach (messenger) who is referred to with the specific letter ה?

Please help the grandpa.


texts: Esther is initially called Hadassah (Esther 2:7). Why does she change her name, ostensibly even before she is brought to the king's harem?


texts: Some questions on Deuteronomy and its authorship

texts:
Deuteronomy discusses Moses' death, and I've heard several versions of its authorship: that Moses wrote it (and knew about his death, it was predetermined), or that Joshua wrote it (or part of it).
I'm tempted to believe that Moses did write it, and that he knew about his death. I'd like some more info about this though, particularly:

What does the Zohar say about Deuteronomy? Zohar reflects and interprets the Torah, so surely there must be something there about it.
King Josiah found a Torah part (in the Temple, I think?). It contained laws that the Israelites had not practiced for a long time (obviously, since it was lost until Josiah found it...) What was this newly found Torah portion? I've heard that some believe it to have been Deuteronomy, is that so? But I've also heard that the Israelites found Deuteronomy writings shortly after Moses' death.

Any thoughts? Links & references are greatly appreciated.


texts: Is the mitzva of 'Shikcha' the act of forgetting, or the act of not going back to collect what was forgotten?

texts:
Someone asked me a riddle: what mitzva can be done without kavana? Answer: Shikcha.

I contended that the mitzva is the act of seeing what was forgotten and not going back to collect it, therefore it is done with kavana.

Do you have any proof either way?

Would the act of forgetting fall under the categor of 'misasek' (edit - maybe misasek is not the correct term? I was taught that if you are walking indoors and by mistake your body or clothing flips a light switch, there is no sin, and this is called misasek. Your main action was walking, an unintended 'side action' was flipping the switch. That's what I was referring to - here also, your main action is to collect the wheat, the unintended act of forgetting would be considered misasek, if what I've been taught is true)? Actions that are considered 'misasek' are normally not attributed to the one who did them. Perhaps this is proof that the mitzva is the act of not going back, for if it were the act of forgetting it would be misasek and there would be no kiyum mitzva.


texts: How is Sefer Yeshaya structured?  It doesn't seem to be chronological.  The book seems to start with chapter 6 which presumably took place during the reign of Uzziah.  Rashi says chapter 1 started after the Northern Kingdom was destroyed.


texts: For how long has the Bracha on nerot Shabbat been around?

texts: When did the Bracha on nerot Shabbat come into play? I know that the Mishna mentions generally the mitzva mid'rabanan to light a light on Shabbos. But when did klal yisrael begin saying the Bracha?


texts: Understanding the cherem to tell Yaakov that Yosef was alive

texts:
In Bereshis 37:33 Rashi cites the midrash that the brothers pronounced an excommunication and curse on anyone who would reveal what they did. This is why God, as well as Yitzhak didn't tell Yaakov. I am having a hard time understanding this midrash for a number of reasons.

What right do the brothers have to do this? I saw one commentary state that they made a court, but AFAIK no court has the right to impose such a thing on God
How did the brothers know that God assented to this plot and wouldn't tell Yaakov?
Was the excommunication and curse just on telling Yaakov? If not why did God tell Yitzhak?
Why didn't Serach bat Asher suffer excommunication and curse when she told Yaakov?

I realize not all midrashim should be taken literally, is there a non-literal reading that would remove these issues, or another approach?


texts: Why is fear of Hashem known as Yiras Shamayim?

texts: I often see that when people discuss fearing Hashem they refer to it as "Yiras Shamayim." Why is it called "Yiras Shamayim" and not "Yiras Hashem"?


texts: Making sense of God's different actions of the creation

texts:
I'm trying to categorize different actions God takes in the process of creation as appears in Genesis.1:
   Part of creation     | Said? | Then       | Then      | Then
1. Heaven and Earth:    | No    | Bara       |  -        | -
2. Light:               | Yes   | it was so  | named     | -
3. Firmament:           | Yes   | Asah       | it was so | named
4. Gathering of waters: | Yes   | it was so  | named     | -
5. Fauna:               | Yes   | it was so  | Earth did | -
6. Luminaries:          | Yes   | it was so  | Asah      | set in place
7. Fish and birds:      | Yes   | Barah      | blessed   | -
8. Land animals:        | Yes   | Asah       | -         | -
9. Man:                 | Yes   | Barah      | blessed   | -

(in Genesis.2 we can see some additional Chidushim regarding Man (he's now Yatzar-ed), and animals (same).
As I can see, each part of the creation was made in a different way/pattern (#2 and #4 are actually same), some parts are said into creation and the first isn't, some are done first and then "it was so" and some "it was so" and then done, some are Barah-ed and some Asah-ed, some are named and some aren't, etc.
Do our sources address this inconsistency?
NB: This question is general, about general inconsistency in the process of the creation as described in Genesis, not about specific excuses about every part.


texts:
The film The Jazz Singer is about a Jewish boy who goes off the derech and portrays him positively.

What was the contemporary (1927) rabbinic response to the film and did cantor Yosselle Rosenblatt who appeared in the film experience any backlash?


texts: Why aren't kosher marshmallows labelled OU Fish?

texts:
Worcestershire sauce is labelled "OU Fish", presumably so that people who don't know there are anchovies in the recipe will know not to put it on meat.

Given that "OU Fish" is a thing that exists, why aren't kosher marshmallows labelled the same way?

The gelatin in kosher marshmallows is typically made from fish bones. Regardless of whether those bones are considered edible, I thought they're the whole reason fish and meat can't be in the same dish / on the same plate.

Thank you for any illumination you folks can offer.


texts:
What are the opinions on how the faces of the Cherubim actually look like:

Were they truly human, and if yes whose face (Abraham, Yaakov or else), or
did they only resemble human faces, or
did they only have like a button for the nose to know the faces direction, or
they didn't have faces at all (smooth ball of gold or something)?


texts: Are there any commentaries which shows that the daughter of Pharao refuted idolatry, made a act of repentance or anything like that? I wonder what it was that made her save Moshe, that she had compassion for him, while she was raised by a father that probably told her Hebrews were no good.


texts: Israeli doing melacha on yom tov sheini outside Israel to avoid loss

texts:
I know that the Mishna Berura says that it is Assur for a Ben E"Y to do Melacha even in private, however I was wondering if anyone knows of a source to be meikal in a case where it can damage Parnassah.

E.g. Someone who works online from home for an Israeli company, is abroad for Pesach and is expected to work first day Chol Hamoed (second day yom tov).

Without getting into the question of working on Chol Hamoed generally, are there valid grounds to be meikal and to work behind closed doors?


texts: Is there anything in the Tanakh or Talmud about co-wives helping raise the child of other co-wives upon widowhood (or absence of husband)?

texts:
I just met an Israeli woman, who said that she became a widow when her first and only child was five years old.

She said that if it wasn't for her husband having more than one wife, with whom she got along fine and co-raised her child together, she would have ended up in a bad situation. That is all the information I received from her.

My question has nothing to do with whether polygamy is right or wrong, and therefore one can refrain from such answers.

My question is: Is there anything in the Tanakh or Talmud about sister-wives (or better co-wives?) helping raise the child of other sister-wives (or co-wives) upon widowhood (or absence of husband)?

I was not going to ask my question, but I was inspired by this:
Is there anything in the Tanakh or Talmud about a woman that raises her children alone?


texts: How can I calculate the number of days in a Hebrew month in a given year

texts:
Shalom, I am creating some pastoral care software for synagogues. One feature is the tracking of anniversary dates of life events - simchas, yahrzeits, etc. For this, I allow the user to set a reminder in advance of that date - 'Remind me x days before the anniversary date'. So, I may need to know the number of days in the previous month (or months). Eg. If the special event occurs 2nd Tishrei, and the reminder is 7 days before, I need to know first what month that would be (inc. accommodations for leap year Adar II) and how many days in the previous month.

Given that the number of days in several Hebrew months varies and with leap years, so does the number of months, I'm looking for a reliable mathematical way to programmatically calculate the number of days in the preceding month of that given Hebrew year.

Any help would be much appreciated.


texts: In הטבת חלום, must the three good friends be Jews?

texts:
For הטבת חלום, must the three good friends be Jewish? For example can they be Muslim (as a Muslim might believe what they say and isn’t idol worship)? This is pertinent for if one has no good friends that are Jewish.

In addition, must the “good friend” be of the same gender?


texts: What is the proper protocol for breaking a shidduch?

texts:
You are set up a shidduch and you go out for a few dates. It doesn't work out. What do you do?

Is there a difference if you go on a few dates or if you go on many? Should you provide a reason or should you give a generic response (e.g. "there is no chemistry")?

What role does the shadchan play in the break up process?


texts: Can you destroy a spider web on Shabbos?

texts: Can you destroy a spider web on shabbos if you simply do not want it around (you consider it unseemly)?


texts: Why are the descendants of Rav Pappah mentioned in the text of the Siyum for a tractate of Talmud?

texts: Who are the descendants of Rav Pappah mentioned in the text of the Siyum for a tractate of Talmud, and why are they so important that we mention them all by name?  Why don't we mention any other great rabbis from that era?


texts: Was Judaism ever a proselytizing religion?

texts:
It is often asserted that up until the time of Constantine or so, Judaism was an actively proselytizing religion.  This can be contrasted with the common practice today of rejecting potential converts until their utmost sincerity can be determined.

Some groups seek to restart what they see as the lost tradition of proselytizing to non-Jews.

Do traditional Jewish sources address this concept?  Is it understood by Chazal that we did in fact seek out converts at one point in time?


texts:
It is very common to have a pictorially adorned curtain on an aron kodesh (cabinet that hold the Torah scrolls in a synagogue).

It is also very common to have the shatz (prayer leader) stand before the aron kodesh, facing it at eye level.

It's even pretty common to have both those situations in combination, meaning in the same synagogue.

Are there any halachic sources (e.g. t'shuvos) that specifically denounce or defend the above combination of practices in light of the general idea that one ought not pray [the amida] in front of pictures (Shulchan Aruch and Rama, OC 90:23)?


texts: On Shabbos, if someone asks you who you are going to vote for for President, are you allowed to say?  Or would this be forbidden because it is talking about doing something after Shabbos which you are not allowed to do on Shabbos.


texts: We picked up some halibut for Pesach directly from the packer. This fish has not had the skin removed. The box clearly was sealed with the O-K. But my wife was uncomfortable that we could not find the scales on the skins and identify that this is in fact a Kosher fish. Since the Mashgiach is Yotzei v'Nichnas and not Timidi, we would like to verify the skin itself has scales. Has anyone seen them? How can we be satisfied that this fish is in fact Kosher under the circumstances?


texts: Questioner's liability for receiving a wrong psak

texts: If someone asked a competent Rav a shaila, and the Rav was wrong, is the "questioner" liable? For example, if someone asked a Rav if one is permitted to water his plants on Shabbat and the Rav mistakenly answered that it is permitted. Would the asker be considered "Shogeg" and be obligated in a Chatat? or is it "Ones" and he is not liable?


texts: Do our sources address "strategic loan defaults"?

texts:
In the most recent episode of NPR's Planet Money Podcast, they interviewed a real estate lawyer in Arizona who talked about the large numbers of her clients who have been asking for advice about doing a "strategic default" from their mortgages. (Like most of Planet Money's episodes, it's very interesting and well worth listening to the whole thing.)

For example, suppose you borrowed $500K to buy a house during the bubble, and now, a year later, identical houses in the neighborhood are selling for $300K. You don't want to keep paying the $500K mortgage for a house that's really only worth $300K now. So, you go buy another house in the neighborhood, taking out a mortgage with your good credit. Then, you move into the new house and simply stop paying the mortgage for the first house. Eventually, the bank forecloses on the first house and takes it away, and your credit rating takes a substantial hit, but you save a ton of money.

Refusing to pay off your mortgage is a breech of contract, which is not illegal, according to this lawyer, and at least in Arizona, the bank can't even sue you to recover what they lent you other than by taking the house. (They can't try to garnish your wages, take your other stuff, etc.) So, for many people, this is a sound business decision.

They discussed the ethics of this on the podcast a little but of course didn't come to any definitive conclusions.

Here's what I'm wondering: Do our sources address this sort of maneuver? Is there any Halachic prohibition against refusing to pay off a loan? Are there any Mussar guidelines that address this?

We could all take turns spouting about our ethical intuition about this issue, but I'm really only interested in hearing about relevant sources in the literature. And of course, if this issue affects you practically (which it doesn't me, thank God), make sure to consult your own Rabbi and lawyer before acting on any information presented here.


texts: Setting the bar for life threatening situations (VeNishmartem)?

texts:
The Halachah says (Rambam Rotzeach-uShmirat-Nefesh 11,5, read on to ch.13, interestingly haMechaber omitted those Halochos):

"הרבה דברים אסרו חכמים מפני שיש בהם סכנת נפשות.:"
"Our Sages forbade many matters because they involve a threat to life."

It is clear from Rambam, that our Sages of the Talmud defined "things that he considered dangerous" based both on their Torah AND empirical knowledge. Rambam followed the principle and added additional warnings based on his personal experience as a practicing physician and common knowledge of that time.

The Poskim of our times, used the same approach when discussing the dangers of the 20th century (such as smoking), with some (Chofetz Chaim, Thitz Eliezer) clearly prohibiting it and some (R' Ovadia Yosef and R' Moshe Feinstein) finding ways to allow. They consulted the leading professionals to get an אמדנא of the danger.

I heard a Shiur by a Rabbi in Jerusalem, that suggested, that since we all as a society (אנן סהדי) appoint special people responsible for setting the official definitions of "life threating" and not "life threating" situations in numerous areas, such as traffic laws, medicine, construction safety and many more, those laws can constitute the bar (אמדנא) for the Mitzvah of ונשמרתם.

Did some of the Poskim mention in their Shu"Ts relying on the federal laws and regulations (such as FDA for example), and do such directives create obligating אמנדא for שמירת הנםש Mitzvos?


texts:
Why do we make the blessing of shehechiyanu in plural form?

We often say this blessing then the simcha is only for one person.


texts:
I cannot remember ever attending a siyum of an order of the Mishna where the person making the siyum did not learn the last mishna of the last masechta of the seder. Is there some problem with learning the masechtot out of order or the mishnayot of a masechta out of order?

Assuming there is no problem, is it the common practice to learn the last Mishna of the seder at the siyum even if the masechtot were learned out of order? Or is my experience not representative?


texts: Is rape considered yehareig v'al yaavor?

texts: Since Deut. 22:25-26 equates rape with murder, would a man be required to give up his life rather than commit rape?


texts: Traditionalist evaluation of the "New American Haggadah"?

texts:
One of the hot new offerings in the Haggada market this year is the New American Haggadah by novelists Jonathan Safran Foer and Nathan Englander. It features a new translation by Englander as well as side material by "major Jewish writers and thinkers Jeffrey Goldberg, Lemony Snicket, Rebecca Newberger Goldstein, and Nathaniel Deutsch."

I've heard and read excerpts from the translation, and they've seemed, to my mind, quite fitting. For example, from the top review on Amazon:

  While most haggadot translate blessings as "Blessed (Praised) art Thou, O Lord Our God, King of the Universe...", Englander writes "You are blessed, Lord God-of-Us, King of the Cosmos..." His translations are unique and will wake the reader up, and make them really think about what they are reciting. He uses "God of us" instead of "our God" because it's not "our God" like "our cellphone" or "our Lexus" that we own, rather it is "the God over us."

One thing that intrigues me about this project is that it's clearly a very thoughtful and tradition-infused take, coming from people whose publicly-expressed views on Judaism are not those dictated by Tradition. This leads me to wonder:

Are there any public reviews out from a traditionalist ("frum") point of view, especially from recognized rabbinic authorities?
If you've read this Haggada, can you identify any points on which it conflicts unambiguously with Tradition, either in matters of law or of lore (Halacha or Aggada)?


texts:
On special occasions, multiple Torah portions are read in a given service ie. Mishpatim and Shekalim. When multiple Sifrei Torah are available, a different Sefer is used for each portion, and each Sefer is formally closed with Hagba and Gelila before the next Sefer is opened and read from.
If only 1 Sefer Torah is available and multiple portions are to be read from different sections which will require rolling, do we do Hagba before rolling the Sefer to the next portion of laining?


texts: Calling up more people to the Torah to ensure seven Shabbat observers

texts:
R Avraham Yosef (the son of R Ovadia Yosef) recently said on his weekly radio program that, in his synagogue, he always call up 10 people on Shabbat to ensure that at least seven of them are Shabbat-observant.

I had never seen or heard this before. I know there are opinions (e.g., here) that one should not offer an alyah to a non-observant person. But in synagogues I went to, even when calling non-observant people (e.g., the family of a bar mitsva boy), they always stop at seven.

What is the Halachic basis for the idea that a synagogue needs to ensure it has seven Shabbat observers getting called up? Is this more common amongst Sefaradim? Have others seen this?


texts: Do we have the book "Tzipita Lishua" by Rabbi Israel Meir Kagan ZT"L online in english?


texts: If one were to speak loshon hara to themsleves about someone, is it allowed? Of course it is not ideal, but if someone needed to talk to blow off steam, would it be something that is permissible?


texts: Looking for a source about Avraham compared to Noah

texts:
I'm having some trouble tracking down a source I saw earlier that I'd like to review.

Around Beresheit 18:18 when Hashem is deciding whether or not to tell Avraham about the impending destruction of Sodom ( וַֽיהֹוָ֖ה אָמָ֑ר הַֽמְכַסֶּ֤ה אֲנִי֙ מֵֽאַבְרָהָ֔ם אֲשֶׁ֖ר אֲנִ֥י עֹשֶֽׂה׃) one of the commentators contrasts how Hashem treats Avraham - i.e. he confides in him and gives him a chance to plead for Sodom, vs. how Hashem treats Noach where Hashem just tells Noach that the world will be destroyed.  The commentator also mentions how Moshe is also allowed to plead for Bnei Yisrael when Hashem was going to destroy us.

Does anyone happen to recognize who made this observation, and where he made it?


texts: What is the significance of Tu B'Shvat? How was it celebrated through history, and was it celebrated through history? What are the Halachic torah sources for Celebrating it?  Why the recent Popularity?


texts: The only mitsva is to get better for person in severe psychiatric episode

texts: Let's say that  someone ch''v suffers from a severe psychiatric disorder, which can alter judgment and reality testing,  e. g. Schizoaffective disorder (elements of schizophrenia and bi-polar disorder) and has been told by his rav,  as this is the case frequently that   his only mitzva is 'to get better'.  What is the sense of this expression 'to get better'?


texts: Must a non-Jew accept the Noachide laws as binding?

texts:
In order for a non-Jew to fulfill his obligation to follow the 7 Noahide Laws, is it required that he accept those laws as binding, or is it sufficient if he coincidentally happens to follow the 7 Laws without thinking about it.

This question is inspired by this answer.

EDIT:

After thinking a bit about this question, I think the question itself might be illogical. If the answer to "Is it required that he accept those laws as binding" is "yes," then it is impossible to "coincidentally happen to follow the 7 Laws without thinking about it." So I guess the first clause of the question is really my question.


texts: Is there a translation of the words of Ben Sira?

texts: Is there an authoritative translation into English of the works of Ben Sira (his wisdom, his alphabet)?


texts:
Is the Sefer Zikaron from Malaki 3:16 the same Sefer Chayim from Tehillim 69:29?
Malaki 3:16
"In this vein have those who revere the LORD been talking to one another. The LORD has heard and noted it, and a scroll of remembrance has been written at His behest concerning those who revere the LORD and esteem His name." ( אָ֧ז נִדְבְּר֛וּ יִרְאֵ֥י יְהוָ֖ה אִ֣ישׁ אֶת־רֵעֵ֑הוּ וַיַּקְשֵׁ֤ב יְהוָה֙ וַיִּשְׁמָ֔ע וַ֠יִּכָּתֵב סֵ֣פֶר זִכָּר֤וֹן לְפָנָיו֙ לְיִרְאֵ֣י יְהוָ֔ה וּלְחֹשְׁבֵ֖י שְׁמֽוֹ )
Tehillim 69:29
"may they be erased from the book of life, and not be inscribed with the righteous." ( יִ֭מָּחֽוּ מִסֵּ֣פֶר חַיִּ֑ים וְעִ֥ם צַ֝דִּיקִ֗ים אַל־יִכָּתֵֽבוּ )

Does Malaki 3:16 & Tehillim 69:29 refer to the same Scroll (Sefer Zikaron = Sefer Chayim)?


texts:
Recently, some have advocated freezing clothing, particularly blue jeans, instead of washing them to conserve water.

Assuming this works to some extent, can it be done during the Nine Days? Can I wear freshly frozen jeans during the Nine Days if they were frozen beforehand?


texts:
A friend asked me if I would ask you for your help. He was wondering if all boys in Conservative sects give a d'var on their bar Mitzvah, or is that not  until after the bar Mitzvah?  Thoughts please?

Thank you all as well for your answers so far. I appreciate your willingness to help.


texts: About what were rabbis ahead of the times?

texts:
I have heard claims that experts in the world of Torah were significantly ahead of their counterparts in the world of natural science (or mathematics, or psychology, or…) in that they knew X (some fact) centuries before the scientists/whatever did. I've never seen evidence of any of these claims. Is there any such true claim?

To be precise: Is there any scientific/similar fact (or fiction) which is now accepted by the establishment but which was claimed by rabbis generally or by some famous rabbi before it was accepted by the (non-Jewish) establishment?

(Answers with good evidence only, of course.)


texts: Is allowed for a non tohor (unclean) person to read the Tanach?

texts: If a person wakes up but is not sure if what came out of his body is a tiny amount of semen or not. Is he permitted to read the Tanach or study Torah before becoming pure again on the evening?


texts: Some commentators see the referent in Psalm 110 to be Abraham, others David. Rashi gives both interpretations. Are there commentators or other sources (Targumim, Talmud, Midrash, and so on) which see the referent as being the Mashiach?


texts: Is there still a prohibition on eating from the Eitz Hadaat (Tree of Knowledge)?

texts:
Obviously this is a philosophical question, not a practical one, but I am curious to see if anyone has commented if whether the prohibition for eating from the Eitz Hadaat still stands today.

On the one hand, it would seem that the reason for not eating from the Tree is moot once the first transgression happened, but on the other hand, just because the reason no longer exists doesn't mean the issur goes away.


texts: Why is Shimshon buried "in the grave of his father" and not father and mother?

texts:
Nearly everywhere in the story of Samson, more than in most stories in Tanakh, both parents are mentioned quite frequently.  Leading up to birth, both parents share about equal page-time.  After birth, they are always mentioned together - "aviv v'imo", "his father and mother".

The only place this is not true is the last pasuk, 16:31:

  וַיֵּרְדוּ אֶחָיו וְכָל-בֵּית אָבִיהוּ, וַיִּשְׂאוּ אֹתוֹ, וַיַּעֲלוּ וַיִּקְבְּרוּ אוֹתוֹ בֵּין צָרְעָה וּבֵין אֶשְׁתָּאֹל, בְּקֶבֶר מָנוֹחַ אָבִיו

  Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the burying-place of Manoah his father

Why is eishet Manoach not mentioned here?  Was she still alive?  Was she buried elsewhere?  Rashi, Radak and Metsudot are all silent on this issue at the verse.


texts: When the Gemoro answers the question לאתויי מאי is the answer complete or an example?

texts:
BACKGROUND

A Mishnah may list a number of items and then follow with a general statement.
For example in Shabbos 12 (4) the Mishnah says

  הכותב שתי אותיות בהעלם אחד - חיב. כתב בדיו, בסם, בסקרא, בקומוס
  ובקנקנתום, ובכל דבר שהוא רושם

  [If] one writes two letters under one spell of unawareness, he is
  liable. He is liable if he writes in ink, or Sikra [an orange earth],
  or resin, or Kankantom [a copper based paint], or any substance that
  leaves a mark.

On the general statement  "ובכל דבר שהוא רושם or any substance that leaves a mark", the Gemoro asks "לאתויי מאי/what does this statement include" and answers that it includes the items mentioned in a Beraiso of Rabbi Chananiah. The Gemoro brings another  Beraiso of Rabbi Chiyo to include further items.

QUESTION

When a mishnah makes a general statement following a list and the Gemoro asks what does this general statement include, does it include only the listed items in the answer or does it include anything like those items?


texts:
I was having a discussion with some Muslims regarding abolishing of the Mosaic law. During that discussion they produced the following as an example of abrogation taking place:
Bamidbar 25:13 states:

וְהָ֤יְתָה לּוֹ֙ וּלְזַרְע֣וֹ אַחֲרָ֔יו בְּרִ֖ית כְּהֻנַּ֣ת עוֹלָ֑ם תַּ֗חַת אֲשֶׁ֤ר קִנֵּא֙ לֵֽאלֹהָ֔יו וַיְכַפֵּ֖ר עַל־בְּנֵ֥י יִשְׂרָאֵֽל
It shall be for him and his descendants after him a pact of priesthood for all time, because he took impassioned action for his God, thus making expiation for the Israelites.

Yet in I Shmuel 2:30 the following is stated:

לָכֵ֗ן נְאֻם־יְהוָה֮ אֱלֹהֵ֣י יִשְׂרָאֵל֒ אָמ֣וֹר אָמַ֔רְתִּי בֵּֽיתְךָ֙ וּבֵ֣ית אָבִ֔יךָ יִתְהַלְּכ֥וּ לְפָנַ֖י עַד־עוֹלָ֑ם וְעַתָּ֤ה נְאֻם־יְהוָה֙ חָלִ֣ילָה לִּ֔י כִּֽי־מְכַבְּדַ֥י אֲכַבֵּ֖ד וּבֹזַ֥י יֵקָֽלּוּ
Assuredly—declares the LORD, the God of Israel—I intended for you and your father’s house to remain in My service forever. But now—declares the LORD—far be it from Me! For I honor those who honor Me, but those who spurn Me shall be dishonored.

In summary, their argument is that Shmuel abrogates Bamidbar.
How does one respond to this?


texts: what determines what parts of the talmud(if any) are in hebrew rather than aramaic?

texts:
I read in this question

https://english.stackexchange.com/questions/226412/origins-of-turn-over-in-his-grave-turn-over-in-her-grave-etc-etc/226478?noredirect=1#comment576934_226478

That this line in Sora 7b is in Hebrew and not in Aramaic.

In there, in Sotah 7b, it says (in the English translation by Soncino):

All the years that the Israelites were in the wilderness, Judah's bones kept turning in his coffin until Moses arose and begged mercy for him.

And the original Hebrew

כל אותן שנים שהיו ישראל במדבר היו עצמותיו של יהודה מגולגלין בארון עד שעמד משה ובקש עליו רחמים

And that parts of the Talmud Bavli are in Hebrew.

I can guess that the Mishna is in Mishnaic Hebrew, but the passage is from the Gemara

Why is that passage in Hebrew?

And what other parts of the Gemara are in Hebrew?

Is there any order at all as to which parts are Hebrew and which Aramaic?

And where there is hebrew, what's the largest chunk that one gets.. A daf(page)? a masechet(tractate)?

And is it the same with the Talmud Yerushalmi?

And is there any English translation online that states whether what it is translating is Hebrew or Aramaic?


texts: Is the worship of idols a kind of magic or witchcraft?

texts:
Is idolatry considered a kind of magic or witchcraft?

If a person involved in idol worship gained some result, say the healing of someone through praying to the Christian deity, would it be considered magic or witchcraft?


texts: Visiting sites previously used for idol worship

texts:
Given the prohibition on entering a place of idol worship (Rambam, Peirush ha-Mishnayos, Avodah Zarah 1:3), when, if ever, is one permitted to visit a historical site that has been used as a place of idol worship in the past if it's no longer used as such?

Potentially relevant factors might be the extent to which the site is preserved (e.g. a fully standing church vs. the ruins of one) or the existence of religious symbols associated with idolatry (e.g. a pagan temple with statues of pagan gods vs. a place like Stonehenge which, while thought to have been used for religious purposes, bears no obvious indications of it)?


texts:
Following this question's comments, I wondered:

In what form did the Jews "receive/accept" the Oral Torah on Purim, was there some kind of a ceremony, or nation-wide event, maybe some other one-time miracles on the day of the original Purim, (that I'm unaware of) or was it gradual involvement in studying and discussing the oral law that resulted in emerging of the Sages as we now know them?

The Gemmorah in Bavli tells us (Shabbos 88a) they merely "started to observe":

  אמר רבא אף על פי כן הדור קבלוה בימי אחשורוש
  דכתיב קימו וקבלו היהודים קיימו מה שקיבלו כבר

  Rava said: Even so, they again accepted it willingly in the time of Ahasuerus, as it is written: “The Jews ordained and took upon them, and upon their seed, and upon all such as joined themselves unto them” (Esther 9:27), and he taught: The Jews ordained what they had already taken upon themselves through coercion at Sinai.

Actually, Yerushalmi (Brochos 67b) also says that they simply agreed [on it]:

  מגילת אסתר "קיימו וקבלו" וגו':
  רב אמר וקבל כתיב, מלמד שהסכימו.


texts: How does one travelling from Israel abroad (or vice versa) perform Shnayim Mikra when the parshiyot are out of sync?

texts:
Shulchan Aruch 285 codifies the obligation for each individual to read that week's parshah, the text twice and the (Aramaic) translation once.

In some years (e.g. this year, 5779) the parshiyot read in Israel and the Diaspora are one week out of sync for a number of weeks.

What does someone do when travelling from Israel to the Diaspora during this time? Would he have to read the parashah in the Diaspora a second time? Or maybe his reading the week before counts?

What does someone do when travelling from the Diaspora to Israel? Does he need to (at some point) read the parashah that he will miss hearing?

Does it make a difference if one knows that he will be returning home after his trip? Can he stick to his original schedule, despite being out of sync with where he is spending that shabbat?


texts: Recommendation for edition of Mishne Torah with sources

texts:
I am learning Rambam's Mishne Torah following the Chabad's perek-a-day rhythm. I find it fascinating. I learn in Hebrew, and use two texts

the new Koren's Mishne Torah from R Steinsaltz. It is very good because it brings rulings from Shulchan Aruch and other ahronim where they differ from the Rambam, and brings nice illustrations and explanations of complicated words
the Mifal Mishne Torah which also brings a nice and simple commentary and is available in 14 volumes so easy to travel with (I do much learning on planes)

Both are highly recommended. Unfortunately, none of them brings the standard commentaries. What I miss most are the sources the Rambam uses for his various rulings. As is well known, the Rambam himself doesn't bring sources but those are incredibly useful to understand the why. For instance when the Rambam writes a father is allowed to but shouldn't marry his underage girl, it would be helpful to know this comes straight from the gemara in Kiddushin 41a.

What are recommendations on editions of the Mishne Torah which bring those sources? Ideally they should come with a clear and recently printed text, as little Rashi script as possible, abbreviations spelled out and a reasonable price (200-250$ would be an ideal range).

Mosad Harav Kook's Rambam LeAm might be such an option and your opinion of it would be most welcome.


texts:
Abarbanel on Joshua 13:14 explains the verse:

official translation from chabad.org:
Only to the tribe of Levi he gave no inheritance; the sacrifices of the Lord God of Israel made by fire are his inheritance, as He said to him.

Abarbanel learns the verse compares the inheritance of Levi to fire offerings, in the following sense. While the Mishkan wasn't in a permanent place, the fire-offerings were prohibited. Only after the Mishkan is set in a permanent spot, do the fire-offerings become allowed.
So too, Yehoshua gave the cities reserved for the tribe of Levi after the Mishkan was in a permanent place.
This seems to imply the fire-offerings (I assume korbanos olah) were prohibited during the conquest of the land? This sounds like an odd conclusion, did I understand it correctly?
Thank you very much


texts: If someone engaged in one of the activities that disqualify one from being King or High Priest, without pay, is he still disqualified?

texts:
In Mishneh Torah Laws of Kings and their Wars 1:6 it states (from Sefaria):

ואין מעמידין מלך ולא כהן גדול. לא קצב. ולא ספר. ולא בלן [א.] ולא ברסי. לא מפני שהן פסולין אלא הואיל ואמנותן נקלה העם מזלזלין בהן לעולם. ומשיעשה במלאכה מאלו יום אחד נפסל:
A butcher, barber, bath-attendant or tanner may not be chosen either as a king or as a Kohen Godol (High Priest). Not because they are disqualified, but because these professions are degrading they are always viewed trivially in the eyes of the people. Even if he worked at one of these vocations for but one day, he is disqualified (from becoming king).

If someone for example gave his family member or close friend a haircut without being paid, but merely as a favor, would this cause the degradation the RamBam speaks of?
Note: The Cesef Mishneh states that it has to be done as a "profession", is there anyone else that comments on this?


texts:
This question has a bit of an introduction to it.
Rav Shlomo Lorincz wrote a biography of the Chazon Ish, the Brisker Rov and Rav Shach, called במחיצתם (translated by Yonason Rosenblum as “In Their Shadow”; Feldheim, 2008). In the section on the Brisker Rov, he describes a time that Rav Shalom Schwadron visited the Rov with his son-in-law, Rav Eliyahu Dovid Reichman, to ask a shayla on the Rambam.
The Brisker Rov heard the shayla and told his own son, Rav Yoshe Ber, to answer it. Rav Yoshe Ber did so, and then proceeded to relate the circumstances under which his father arrived at this pshat.
They were fleeing Warsaw in 1939, and heading in the direction of Vilna. The Germans were bombing groups of refugees from the air, so the Rov and his family turned off the road. Under heavy aerial bombardment, they made their way to a copse of trees, where the Brisker Rov suddenly declared: “I have pshat on the Rambam!”
According to Lorincz, this story is told in Rav Shalom Schwadron’s biography, קול חוצב. I have been shown a copy of the relevant section online, but all that it adds to this story beyond what Lorincz relates is that the chiddush concerned Hilkhos Qorban Pesach. Does anybody know what Rav Schwadron’s shayla actually was? Does anybody know the pshat in the Rambam that Rav Yoshe Ber delivered in the name of his father?


texts: If a non-religious person is of Jewish heritage, can one wear the Star of David?

texts:
I asked my mother if she can buy me the Star of David since my Grandmother is Jewish (as well as my mother) which makes me of Jewish heritage. I dearly respect the religion even though I'm not religious (meaning I don't go to synagogue), however I still believe in God and pray.

Is it ok for me to wear the Star of David since I respect my heritage (and my Grandmother's religion)?


texts: I recently met a young lady with the name of Sivan. She did not know the meaning of it, other than it is a name of a month. I was wondering if there is a meaning to this name and what it is?


texts:
Imagine a family of parents and 5 kids sitting at the Shabbos table and the father says - "I'm thirsty - bring me some water".

All the kids are immediately obligated in כיבוד אב D'Oraysoh and the wife is obligated to respect the husband.

It takes only one to bring the water - who would that be?

Halachicly speaking, is there an order?
Is there a precedence of the firstborn? Let the first one win? The one who's the closest to the fridge? Is there a difference between married and unmarried kids?
Is there a stealing of that Mitzvah if other is obligated more?


texts: Does a non-Jew learn in the womb the same way a Jew does?

texts:
At every stage of a person’s existence, Torah is part of it.

“When you are sitting at home” (meaning in the womb)
“when you are going on the road,” (meaning the soul descends from the world above to the world below)
"when you lie down.” (Meaning when he lies down in his grave)
“And when you rise up” (referring to the era of the resurrection of the dead)

(From Chabad, from Deuteronomy 6:7.)

Does a non-Jewish soul go through the same process as explained here as far as Torah learning (in the womb)?


texts: Finding a source for a palindrome attributed to Ibn Ezra

texts:
There is a phrase that is popularly attributed to Rabbi Avraham ibn Ezra. Apparently, it relates to a sugya in Hullin that concerns the permissibility of eating honey in which the legs of bees might have been found. Ibn Ezra is said to have responded:

  פרשנו: רעבתן שבדבש נתבער ונשרף

  We have explained it thus: the glutton [ie: the bee] in the honey is
  considered to have been destroyed and eradicated [lit. burned]

There are multiple sources for this, but none of them cite the text in which it is published, and therefore fail to prove its association with Ibn Ezra. See here, for example, and here, and here.

The amazing thing about this phrase, aside from its being a palindrome, is that it also forms a magic square (sometimes known in English as a sator square). But did Ibn Ezra actually write it??

People seem to think that he did, but my attempts at locating a single source by Ibn Ezra in which this phrase is featured have so far proven fruitless.

Where did Ibn Ezra actually write this? Alternatively, what is the earliest (published) source for this statement's having been written by him?


texts: In regards to writing, can soda bottles be opened on Shabbos?

texts:
Specifically, when the writing - such as an expiration date - is printed in dot matrix style across the line between the bottle cap and the bottle cap's ring, what are the issues involved in opening such a bottle?

(Differs from this question about soda cans.)


texts: Can I mark my name on siddurs and tallis

texts: As per title can I mark my name on my tallis and my siddurs to deter people from stealing them again?


texts: Can you have a new year w/o a halachic Rosh Hashana?

texts:
Rabbi Breitowitz raised this point (listen for approx 2-3 min from here, the point starts at 22:30m) Since the Jewish calendar was not sanctified (with a Rosh Hashana) beyond the year 5999, is it even possible to move into the year 6000 without a duly constituted Sanhedrin declaring appointed times? In other words, if Moschiach doesn't come by the year 6000, are we stuck in the year 5999 because we have no way of moving halachically into the year 6000?

Edit 2: As @DoubleAA states here

  That doesn't mean the holidays have to happen. If we don't Mekadesh
  the Chodesh, maybe the holiday doesn't happen that year (recall it's
  "mekadesh YISRAEL vehazemannim"). The Ritva (Chullin 101a) actually
  implies this.

Edit 1: The question above is crisply stated and embedded in this question


texts: Does a Ger who was a firstborn need to redeem himself?

texts:
Related: Does a child born to a mother that converted when she was pregnant need Pidyon HaBen?

If a man who was a firstborn in his Gentile family converts to Judaism, must he redeem himself after becoming a Jew? I know that the general rule is that a Ger is considered a newborn child, but would that mean that he essentially has a new, non-firstborn Halachic rebirth, or does the original literal first birth still apply to him?


texts: What's wrong with using "Adoshem" for the name of G-d when singing?

texts:
I've seen it written that many chazzanim use "Adoshem" when singing (if not in the davening) as it has the same number of syllables as what they would be saying, namely Ado-noi, but that this is disrespectful, and they should just say "Hashem" instead.

Why is it disrespectful?  Does everyone agree with this?  What about using "Amonai" ("my Ammonites"?), as is done in the movie Ushpizin?  I understand why it was done there (had to sound close to the real thing), but I've since heard a choir use it too.


texts:
In the vein of this question How to say Tefilas HaDerech while on the road alone -- I am wondering whether it is appropriate to say a prayer or make a brocha while concurrently operating a car. Potential halachic issues include threat to life, and the question of integrity of one's kavana.

(Inspired by seeing a handwashing poster which stated without citation that the Shulchan Aruch prohibits making a blessing while engaged in "work" [sic].)


texts: Why does HaShem refer to Himself in the third "person"?

texts:
In Joshua 1:9, HaShem says to Joshua:

  Did I not command you, be strong and have courage, do not fear and do not be dismayed, for the Lord your God is with you wherever you go.

My wife asked a great question that I couldn't find an answer to in Miqra'ot Gedolot: why does HaShem refer to Himself in the third "person" ("for the Lord your God is with you [...]")?


texts: what is the difference between "sasson" and "simcha"

texts:
The last of the Sheva Brachot (7 blessings) said under the wedding chuppah, as well as after benching throughout the rest of the week includes an acknowledgement to G-d for creating both "Sasson" and "Simcha". The blessing also quotes a verse from Yirmiyahu (Jer.) 33:10 referring to the voice of "Sasson" and the voice of "simcha".

Two questions:

What is the difference in meaning / nuance?
In the 7th blessing, considering that it mentions different "degrees" of "gladness" (gilah, rina, etc., only these 2 are separated from the rest, and are followed by the words chatan v'kallah (bride and groom). Since these two items are connected with the bride and groom, what makes these two more "special" or "unique" from the others?


texts: What can be done with my annoying smoke detector on Shabbos?

texts: When your smoke detectors battery is dying, it chirps every 30 seconds to remind you to change it. I am in middle of my Friday night meal when this began. May I move the smoke detector to a area where it will not disturb me with a Shinui, or is there any other ideas that are Halachically permissible?


texts: Halachic permissibility of playing cards (i.e., poker) for money

texts:
Are there any important halachic issues related to gambling--specifically, on card games? (I'm thinking Texas Hold 'Em, but kvitlach also comes to mind.)

Obviously it can't be done on Shabbos or Yom Tov. Anything else to be aware of?


texts: Saving an innocent person from being wrongly executed by a Beis Din

texts:
There is already a question on this site asking about saving a person from being executed (fairly) by a beis din, as well as a question regarding the criminal himself, if he may/must attempt to save his own life instead of being killed.

IMHO, the answers to these two questions are definitely not, as a penal system cannot possibly work that way (and because everyone is obligated in ובערת הרע מקרבך to some extent), but one would be hard pressed to find an explicit source addressing the issue because of its obvious answer.

However, I wonder if any sources specifically address the case of an innocent person1. If I know with absolute certainty that Reuvian is not guilty of a crime (punishable by death) for which he was convicted by a Beis Din, and this Beis Din is on their way to executing him, can I intervene?  Let's say that I cannot convince the Beis Din otherwise, such as a case where there was already a psak din that Reuvain was guilty of being a meisis. Can I help Reuvain run away and provide him with sanctuary?

1. This is in bold to indicate that I'm looking specifically for sources that address this issue, and not for anyone's 'diyuk', though you're welcome to share it in the comments section


texts:
These cookies have no certification on the box itself, it is made in a spanish speaking country. yet they have a sticker with a kosher certification put on them.

is this reliable?

This is not a practical question.


texts: Is an accidental murderer allowed to stand and fight the Goel HaDam?

texts:
As we know, during times when the Sanhedrin is fully operating, an accidental murderer must flee to an Ir Miklat (City of Refuge). If he leaves such a city or does not enter, he is subject to revenge killing by the Goel HaDam (Blood Avenger) and such avenger faces no punishment.

We already have a question about whether or not the avenger is obligated to seek revenge (disclosure: I posted it). Assuming that the avenger actually does make an attempt to exact his permitted revenge and is able to catch the accidental murderer outside of the City of Refuge, is the murderer allowed to defend himself, or even kill the avenger in self-defense?

Is the murderer required to try to flee, even if standing and fighting seems to be the more practical option (e.g. the murderer has more combat training, better physical fitness, stronger armor, a higher quality weapon, better knowledge of local terrain, or some other tactical advantage over the avenger), and attempting to escape seems doubtful?
Is the murderer subject to punishment for defending himself, even if it would otherwise constitute valid self-defense? E.g. would the Sanhedrin rule "The person you killed was a properly constituted Goel HaDam who had a right to kill you. Self defense does not apply in this case as you do not have a right to resist this. Your sentence is...."?

For example, suppose a Goel HaDam confronts the murderer Inigo Montoya-style and the murderer thinks to himself "hmm, he's faster than me, so if I run he will quickly catch up and strike me down, but I'm pretty sure I'm better with the sword and I'm wearing chainmail. en garde, yeahhh, stand my ground, sic semper tyrannis, etc. (insert your favorite battle cry)"!

This is not a question about whether or not it is a good idea to resist a Goel, only whether resisting is inherently sinful or if this is simply a choice that one may choose to make and accept the practical consequences, whatever they may turn out to be (glorious victory, death, maiming/disability,  etc.)


texts: Is it halachically acceptable for a Jew to be a Zen monk, as Leonard Cohen was?

texts:
With the news today of Leonard Cohen (z"l), I was surprised to find out he was ordained as a Zen monk as well as seeing Judaism as his religion. I read:

  He’s carried his Jewish faith with him throughout his life, regularly
  observing the Sabbath.3 Even after he started studying Zen Buddhism he
  said,

  I’m not looking for a new religion. I’m quite happy with the old one,
  with Judaism.4

  And Cohen’s study of Zen wasn’t just a weekend project. He lived at a
  Buddhist monastery for five years5 and became a fully ordained monk in
  1996.6

  About reconciling Buddhism and Judaism, Cohen said,

  Well, for one thing, in the tradition of Zen that I’ve practiced,
  there is no prayerful worship and there is no affirmation of a deity.
  So theologically there is no challenge to any Jewish belief.7

Personally I am of the view that we have to decide for ourselves what G!d requires of us, but I was curious what the halachic position would be on this situation.


texts:
Looking for the Sephardic way of pronouncing a mapiq in a heh at the end of the word.

Either:

it's a "h" sound as if it was in the middle of the word ("virishta h")
it takes the sound of the previous sound. ("virishta ha")


texts:
I have a script of a song from Rebbi Meir Shapira of Lublin which starts with

מיט דער כתר התורה

Are any of our readers familiar with the words or the tune which is supposed to accompany them?


texts: Does one have to return the specific bills that one stole?

texts: If one stole a hundred dollars in regular cash (e.g. no rare bill editions), and still has those bills, does he have to return those particular bills or can he return any hundred dollars?


texts: closing ark before gadlu, weekday Torah service

texts: I was taught that in the weekday Torah service, the ark is closed as soon as the Sefer Torah is removed, so that when we bow for gadlu lashem iti, it is clear we are bowing to Hashem and not to the ark and its contents, lest it appear, cholilla, as avoda zara. Some old timers in the minyan are not satisfied with my explanation, and want to keep the ark open. Logic is not having any effect: the ark is always closed on Shabbat as well, and if we had no other Sefer Torah, would they still bow to the empty ark? I've been challenged to provide a halacha. Assistance appreciated.


texts: Did Pharaoh attempt to kill Moses during the plagues

texts: Given that Moses was a wanted fugitive (Ex.2:15) and that he was destroying the land of egypt with the plagues, and a general nuisance to Pharaoh were there attempts to kill him by Pharaoh. (by for example, asking his army to shoot arrows at him)


texts: Seven Mitzvot of Benei Noach without Na'aseh veNishma

texts: Why are Benei Noach obligated in their Seven Mitzvot if they never said Na'aseh veNishma?


texts: Why did Pharaoh only order the murder of boys?

texts: In parashat shemote, Pharaoh explicitly commands the midwives to allow the females to live (וְאִם-בַּת הִוא וָחָיָה). What are the traditional commentaries explaining the order to allow the girls to survive?


texts: After reciting a blessing on spices (besamim), how much time must elapse before a new blessing is required? Or is this not time-dependent, but rather something that depends on one's attention (i.e. until hesech ha-daas)?


texts: What method is used to halachically pluck a chicken's feathers after shechita

texts:
It seems the standard way to remove chickens feathers after slaughtering is to scald the chicken in hot water for up to a couple minutes before plucking the feathers. (as an example, here's some instructions in pdf format from the university of Wyoming).
According to Jewish Law (See YD 69:11), this method would not be permitted, since the chicken has not been salted yet. (This process is called "מליגה"). (See also YD 68:11 for further discussion)
What do Kosher meat processors do to remove the chicken feathers in a halachically permissible way? If there is a different method for home practitioners, what would that be?
I came across a paper from Israeli scientists in the 1970s looking for a kosher way to remove the feathers who tested using cold water and found that good plucking (i.e. without the skin tearing) was attained at temperatures below 7 °C. You can read the paper here. But there is no mention of if this method was adopted by kosher slaughterhouses.

{This question was inspired by this one}


texts:
If, at some point in the future, ALL food is manufactured entirely from individual atoms and molecules, and made to look and taste like anything you want, would there be NO food restrictions for Jews whatsoever? In other words,   Is there a halachic impediment to that?

Would all food that looks and tastes like treif and hametz be permitted?

I know similar questions have been asked before, but not when the resulting food has absolutely no connection to animals or to the real food chain.

Clarification. I am talking about a machine where you put, say, stones at one end, click on "bacon-cheeseburger", and out it comes at the other end, piping hot, with no way to distinguish it from the natural product. If this is too futuristic for you, remember that the future has a way of arriving long before you expect it.


texts:
Exodus 15:3 The LORD, the Warrior - LORD is His name! (NJPS)
Exodus 15:3 The LORD is a man of war, The LORD is His name (OJPS).

I came across a note in "The commentators bible, the JPS miqra'ot gedolot" of Michael Carasik saying regards 'the Warrior':

  More literally, "a man of war" (OJPS), but the word does not literally mean a human being; it refers to God's personality." A "man of war" is one posseses warlike qualities; so NJPS has the sense.

Which warlike qualities are we talking about? Could this be something like the righteousness mentioned in Isaiah 59:17?

In the Talmud Shabbat 133b on the verse in parsha beshalach "Zeh keli v'anveyhu." Abba Shaul states that "V'anveyhu" teaches us to emulate Hashem: "Ma hu rachum v'chanun, af ata rachum v'chanun - Just as HaShem is merciful and compassionate, so too, you [i.e., man] should be merciful and compassionate." (Shabbos 133b).

So if we are to emulate HaShem in ways of becomming merciful and compassionate [i.e] peacefull qualities, should we also emulate HaShem regards the warlike qualities?


texts: Why does one need to kasher burners on a stove for passover?

texts: I don't use separate burners for milk and meat during the year, nor do I think there's any reason to do that.  So why the need to kasher burners before passover?


texts:
I recently bought a new house. I was wondering if there is a special blessing and other acts one can make for the new house? Maybe a special tehillim to read?

(I've already installed the mezuzah, got my torah books, initiated torah readings and made a special tzedakah).


texts: cleaning smooth shiny surfaces on shabbos

texts:
How may one clean a sticky shiny smooth surface on Shabbos?

During the week one can simply wet a napkin and then wipe the surface, but on shabbos you're not allowed to wet a material due to a safeguard against squeezing and laundry.

Also, there are some wet wipes that claim to be muttar to use on Shabbos. However there's a fine print that says "use gently do not apply pressure" which is basically impossible. Are these really permissible?


texts: Are there any brachos for "touching" something?

texts:
4 of the 5 senses explicitly have berachos:

Taste- Shehakol food, blessings on fruits & vegetables etc (see: OC 202-207)

Smell- Pleasant fragrances (OC 216)

Hearing- Thunder (MB 227:5)

Seeing- Comet/ Shooting star (OC 227:1), Rainbow (OC 229:1)

Touch - ??

The closest I could think of would be "taking of the lulav etc" (OC 651:1)-- but that's taking, one wouldn't fulfill their obligation if they just touched a lulav.

Are there any berachos for touching something?


texts: If you have a choice of doing a Mitzva earlier and being Mekayem Zerizin Makdimin or doing it later and at that point there would be more people doing the Mitzva together and thus you would gain Brov Am - which choice is the better option?


texts: Why is there a difference in placement of the prayer "Avinu Malkeinu"?

texts:
Nusach Ashkenaz places the prayer Avinu Malkeinu immediately after the repetition of the Amidah while Nusach Sefard places it in the middle of Tachanun (between the first paragraph Vayomer David and Shomer Yisra'el).

What is the reason for the difference of its placement?


texts: Permissible to light one Yom Tov candle from another?

texts: In a two-day Yom Tov in the diaspora, is it permissible to light two Yom Tov candles on Yom Tov Rishon, one of which is a 24-hour candle, and then, on Yom Tov Sheini, to light two Yom Tov candles for Yom Tov Sheini from that 24-hour candle that was lit for Yom Tov Rishon?  Similarly, is it permissible to light Yom Tov candles from someone else's Yom Tov candles on Yom Tov?


texts: Many kitchen sinks have a sprayer next to the regular faucet. Someone has told me that she grew up with the knowledge that one may not use such a sprayer on Shabas. I have never otherwise heard of such a prohibition; nor can I think of any reason it should exist. Does anyone know of such a reason, or of an authority who has said not to use (or who has explicitly said one may use) such a sprayer?


texts: Can one trust gentile sources for trope systems?

texts:
Learning the trope systems for specific Sephardic or Mizrahi communities isn't the most easy since many of the melodies have mixed in together (creating something like the Yerushalmi), or just a lack of knowledgeable teachers. However, there were instances when gentile Europeans traveled to the middle east to chronicle and notate the chanting systems of these communities, writing them down into sheet music with various descriptions. Can these sources be trusted and used for learning particular nusachim for trope?

The specific instance in question was documented for Egyptian Cantillation, it was documented by french musicologist Guillaume André Villoteau in the years 1798 to 1800, but his work wasn't published until 1826.

You can see the work here, which is written in french, with mixes of Hebrew characters, and sheet music.


texts: I'm looking for manuscripts of the work of Rb. Yeruchaem - both Isur v'heter and Toldot Adam V'chava. Ideally I'd like to see them without having to travel great distances, which means finding them online. I've checked the National Library of Israel already and come up empty. I also searched the Vatican (don't laugh - they have a significant number of Judaic manuscripts scanned and accessible for free). JTS seems to have but they don't seem to be accessible online. Anyone know where to find one?


texts: Should a child honor a parent’s wish even if the parent does not “benefit” from the child’s compliance?

texts:
Does a child have to obey a parent's wish if it is something that does not pertain to them(the parent)?

What is the halacha lmasysa?


texts: Is there anything wrong with children or adults wearing Santa Claus costumes on Purim? While on Christmas itself it might involve some sort of issur of participating in or celebrating of a non-Jew religious holiday, would doing so on Purim be ok?


texts: Maybe Avraham didn't do the mitzvah of milah earlier because his mitzvah was to do it at 99 years old?

texts:
There is a famous question asked: Since Avraham Avinu observed all the mitzvos of his own accord, (kedushin 82a, Yevamos 28b) Why did he not circumcise himself before Hashem commanded him to at the age of 99?

There are many answers given. I will list some of those which I remember (I do not recall the sources):

1- גדול המצווה ועושה ממי שאינו מצווה ועושה  - Greater is one who is commanded and observes a mitzvah, than one who is not commanded and does it. Since Milah can only be done once, therefore Avraham waited until he was commanded.

2- Avraham was forbidden to circumsize himself because even a non-Jew is forbidden to do damage to his body. חובל בעצמו -  As long as he didn't have the mitzvah it would have been an aveira.

3- A "bris" is a covenant. As long as Hashem did not tell him of the bris there was no covenant.

4- R' Chaim brisker said that a bris can only be done on an ערל. Until the mitzvah of milah, Avraham was not considered an ערל.

5- The מהרש"א says that Avraham only began doing mitzvos after his bris milah.

There are other reasons, and some known difficulties with some of these reasons,  which I don't presently recall.

Question: Since Avraham knew what the Mitzvos would be, and what their details were, Maybe he also knew that (just as Yitzchok's mitzvah of milah was to do it at 8 days old, and Yishmael's mitzvah was to do it at 13 years old) he may have known that his own mitzvah of milah was only for him to do it at the age of 99 years old, and therefore no mitzvah of milah existed for him at all until the age of 99?


texts:
In D'varim 18:19 we have:

  הָאִישׁ֙ אֲשֶׁ֤ר לֹֽא־יִשְׁמַע֙ אֶל־דְּבָרַ֔י

The word הָאִישׁ֙ has a pashta cantillation mark over it, as Minchas Shay notes; then comes the common sequence mahpach–pashta–zakef-katon. It's somewhat unusual to see the pausal pashta before that sequence. (The non-pausal kadma is much more common before mahpach–pashta–zakef-katon: it appears, for example, three p'sukim earlier: מֵעִ֨ם ה֤׳ אֱלֹקֶ֙יךָ֙ בְּחֹרֵ֔ב. Not that I'm suggesting that that should appear here: clearly, pausal cantillation was desired here.)

How unusual is the pashta–mahpach–pashta–zakef-katon sequence in Chumash? in Nach? How many times does it appear, and where?
Do any commentaries offer a (midrashic or, say, chasidic) interpretation of this pasuk that takes the unusual cantillation into account?

(That second question sort of depends on the first: if I'm wrong and this cantillation sequence is actually very common, then the second question is pretty much moot.)


texts: Ptij: What does beer have to do with this mishna?

texts:
Baba Kamma (6:5) says-

הַמַּדְלִיק אֶת הַגָּדִישׁ, וְהָיוּ בּוֹ כֵלִים וְדָלָקוּ. רַבִּי יְהוּדָה אוֹמֵר, יְשַׁלֵּם מַה שֶּׁבְּתוֹכוֹ. וַחֲכָמִים אוֹמְרִים, אֵינוֹ מְשַׁלֵּם אֶלָּא גָּדִישׁ שֶׁל חִטִּין אוֹ שֶׁל שְׂעֹרִים. הָיָה גְדִי כָפוּת לוֹ וְעֶבֶד סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, חַיָּב. עֶבֶד כָּפוּת לוֹ וּגְדִי סָמוּךְ לוֹ וְנִשְׂרַף עִמּוֹ, פָּטוּר. וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּמַדְלִיק אֶת הַבִּירָה, שֶׁהוּא מְשַׁלֵּם כָּל מַה שֶּׁבְּתוֹכוֹ, שֶׁכֵּן דֶּרֶךְ בְּנֵי אָדָם לְהַנִּיחַ בַּבָּתִּים:
One who kindled a grain stack that had vessels in it, and they burned, Rabbi Yehuda says he must pay for what was inside the stack, and the Sages say that he only pays for the stack of wheat or barely... The Sages agree with Rabbi Yehuda when he kindled the beer, that he must pay for whatever is in it, because it is common for people to place objects in houses.

This mishna is very confusing. How would one light beer on fire? What would be in the beer that burned with it? What does this beer have to do with the explanation, which talks about houses? I'd be grateful if someone could explain this to me.

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


texts:
Did Nathan HaNavi exaggerate the numbers of captains invited?
In 1 Kings 1:19, Bath-Sheba (under the coaching of Nathan HaNavi) reported to King David that Adonijah invited, among others, "the captain of the host"
(Hebrew, Sar HaTzava; in the singular, שַׂר הַצָּבָא); whereas, a few moments later,
Nathan HaNavi reported to King David, in 1 Kings 1:25, that Adonijahu invited, among others,
"the captains of the host" (Hebrew, Sarey HaTzava, in the plural, שָׂרֵי הַצָּבָא).
Did Nathan HaNavi exaggerate the numbers of captains invited?
Was it a lie? Is there an alternative explanation?


texts:
Hillel said, "That which is hateful to you, do not do to your fellow. This is the whole Torah, and the rest is commentary; go and learn it."  - Babylonian Talmud, Shabbat 31a

This is similar to the Torah where it says, "Love your neighbour as yourself." - Leviticus 19

except that Hillel's statement is negative (not to hate), whereas the Torah's statement is positive (to love). Is there a reason why Hillel formulated the Golden Rule in this way? Furthermore, does it matter in halacha whether the Golden Rule is formulated negatively or positively? Is the positive version stronger than the negative version?


texts: Are you allowed to save a non-Jew's life on shabbos?

texts: Is a Jew allowed to violate shabbos to save a non-Jew's life?


texts: Do any communities have the non-Jew come get some of his chametz?

texts:
There is an established practice to sell one's chametz (leavened products) to a non-Jew over Passover to avoid the biblical prohibition of a Jew owning chametz during the festival. Unfortunately, often the non-Jewish buyer does not consider the sale to actually be a real sale, and neither do many of the Jewish sellers (who would likely call the cops if the buyer showed up on Pesach asking for his half bottle of whiskey and his bliyos in the cholent pot). This can be a real problem halachically since we have a rule that asmachta lo kanya which means that if there is no real commitment or recognition that one is giving something up for real, the agreement is nonbinding and invalid. (This is one of the halachic problems with gambling where the gambler doesn't really expect to lose.)

This may be the main reason many only sell products that are unlikely to be actual chametz (e.g. flour, vinegar, play-doh, perfumes, etc.).

Likewise, this is the reason Rabbi Mordechai Willig of Riverdale, NY only sells to a non-Jewish lawyer familiar with the concept of legal fictions that are nonetheless binding and further instructs him (informing his congregants accordingly) to drop in randomly on the Jewish sellers on Pesach to pick up some of his actually legally acquired chametz.

Is anyone aware of any other rabbis/communities where the non-Jew actually picks up chametz from his sellers on Pesach?


texts: Four hundred years afflicted in Mitzraim - Bersheit 15:12; Four hundred thirty years - Shemot 12:40, Why this discrepancy?

texts:
Beresheit 15:13 "Know certainly that your descendants will be strangers in a land that is not theirs, and will serve them, and they will afflict them four hundred years."

Shemot 12:40  "Now the sojourn of the children of Israel who lived in Egypt was four hundred and thirty years."

Why is there a difference in years of exile?

I was taught this prophecy began with Abraham and the sacrifice of Isaac. The exile of the Israelites in Egypt was a duration of 210 years.
Were the thirty years prior to their exile in Egypt?  OR Were they in Egypt 240 years?


texts: Is it possible for a Gentile to convert to Judaism?

texts:
Is it possible for someone who is Gentile to convert to Judaism?

What is the prevailing belief of Jewish people on this subject?
What scripture backs up this belief?
What do prominent Jewish authorities say in this area?
Does this happen regularly within the community?
How readily accepted are Gentiles into the community (are they seen as strange or welcomed openly)?
If it is possible for someone to convert, what disadvantages are there for converted Gentiles who weren't born Jewish? (by disadvantages, I mean do they miss out on other benefits following death, etc.)


texts: Davening whilst on a road-trip, what must I do?

texts:
If I'm driving long distance on a road-trip, (approx. 400 miles, leaving house at 3am, arriving at approximately 9am) am I required to stop the car, get out, and daven Shacharit at or before sunrise? Is there a way I can daven while still driving? If I were to get an audio recording of a chazzan leading the service, say amen at the right points etc., would this count?

Those that I'm going with are not Jewish, so it'd be kind of awkward to tell them to wait in the car for an hour.


texts: Is the first of the 10 Commandments considered a mitzvah?

texts:
I realize that the English translation of עשרת הדברים / דברות is better translated as "Ten pronouncements" rather than "10 Commandments". However, in viewing the text, 2 - 10 seem to be commanding some action (e.g. "Don't have any other gods; respect your parents, etc.)

The first one, "I am your G-d who took you out of Egypt..." doesn't seem to command anything. It seems more like a statement of fact or history.

Does anyone (Ramban, Rambam, etc.) count this as a mitzvah / "commandment"? If so, how do they consider this a commandment of there is no "verb" or directive to do anything as the other 9 have?


texts: Does the Neshama (soul) choose the body?

texts:
I think i might have read in various places i just can't find where  that the neshama chooses the body based on the life missions that it needs to accomplish so it chooses the most suitable conditions in order for the soul to elevate itself.

Is there a source for this or am i getting this all wrong?


texts:
Vanilla beans and their derivatives are commonly used in many dishes as a spice.

The whole beans are available for purchase in stores and online. I understand that plain fruits and vegetables (when there is no concern of Israeli produce, as is the case here TTBOMK) generally do not need certification to ensure their Kashrut (though they may need to be cleaned well).

I see though that whole vanilla beans are often described as "cured" (eg. here or here or here). I don't know what exactly this process entails, and I wouldn't be surprised if there is some variation in the process among different growers and distributors.

I tried searching the internet for discussion of the need for certification of the Kashrut of vanilla beans, but only found discussions relating to vanilla extract, a product with a more involved manufacturing process involving alcohol where a certification of Kashrut seems appropriate.

Have any modern rabbis or recognized Kashrut certification agencies commented about the acceptability of uncertified whole vanilla beans, both in general and particularly as regards "cured" beans?

(This seller says "Vanilla beans, an agricultural product, are Generally Recognized as Kosher (GRAK) and need no Kosher certification." I'm looking for a more authoritative and trustworthy source than a (non-Jewish) manufacturer of the product in question.)