texts: Retroactive benefit for a Gentile's chametz?

texts:
Some credit card companies offer a cash bonus for store purchases.

Let's say Mincha has a live-in Gentile worker, Jim. Jim is an authorized credit card user for Mincha's account. During Pesach, Jim buys lots of chametz and charges it.

In June, Chase bank, gives Mincha $200 in cash back bonus for all the chametz that Jim bought several months ago.

Even though Mincha didn't get the bonus immediately during Pesach, did he derive any benefit from the chametz that, he paid for?


texts: Are we going the wrong direction in marriage?

texts:
The Gemara in Yevamos 63a has the following instructions:

נחית דרגא ונסיב איתתא
Go down a step and marry a woman

At every wedding I've been to, the wedding canopy has been elevated from the ground, such that the groom is going up steps to marry a woman!
It seems we have gotten the direction mixed up. Is there some explanation for our practice, which seems to be contradicted by the Talmud?

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


texts: Is Chazaq Chazaq v'nitchazeq חזק חזק ונתחזק an interruption for the reader?

texts: Is it considered a hefsek for the Ba'al Kore to say חזק חזק ונתחזק, and, if it's not an interruption, is there a different problem because he is saying something which is not written in the Torah?


texts: PTIJ: Why are fields safe places to tell secrets?

texts:
In Berachos 8b, we're taught the following:

וּכְשֶׁיּוֹעֲצִין — אֵין יוֹעֲצִין אֶלָּא בַּשָּׂדֶה
When you give advice, only give advice in the field.

Why? As Rashi explains:

אלא בשדה – דאמרי אינשי אזנים לכותל:
"Only in the field" – as people say, the walls have ears.

Why is the Gemara only concerned for walls having ears, yet it's perfectly safe for one to advise in the field where the corn has ears and the potatoes have eyes?

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


texts: Selling of Chomez and traveling for Pesach

texts: If I sell my Chometz with my local Rabbi and then travel for the whole Chag of Pesach, do I need to leave my house key with the rav in case the non-jew who purchased it wants to collect it. If so, and I did not leave him the key, does the Chametz revert back to me as soon as the non-jew was unable to gain access?


texts:
As suggested in this question, there are some who hold that the mabul did not cover the whole Earth.
I would like to broaden the scope of that question a little. What indications are there from traditional sources one way or the other on this issue?
My source: the Gemara in Zevachim (113b):

דאמר ר"ל למה נקרא שמה מצולה שכל מתי מבול נצתללו שם ורבי יוחנן אמר למה נקרא שמה שנער שכל מתי מבול ננערו שם
As Reish Lakish says: Why is Babylonia called Metzula (see Isaiah 44:27)? It is because all the dead of the flood, throughout the world, sank [nitztalelu] there. And Rabbi Yoḥanan says: Why is Babylonia called Shinar? It is because all the dead of the flood were deposited [ninaru] there.

While it could be that the dead of Eretz Yisroel sank to Babylonia, why would the dead of India and China end up there? So it would seem that the mabul only affected Babylonia and perhaps Eretz Yisroel.


texts: Is a Jew allowed to sell tours to visit ruins of pagan temples? What if they're part of a bigger tour package?

texts: I'm curious if Jews are allowed to sell tours to places like the Angkor Wat temples, which were places of idol worship (and apparently still have monks wandering about, presumably for some religious purpose and not mere tourism). If the tour is not for the sake of worshipping, but simply goes because people think it's beautiful, and further if that is only part of the travel package, which includes flights, visits to other places in Asia and more, would that be allowed? I mention the point about it only being part of the offer because I believe we allow people to get paid for work on Shabbat (e.g. chazanut, security guard services etc) if that's included in a general payment rather than being specifically for Shabbat services.


texts: Do the interpretations given in the Gemara (Berachos 57) for seeing various things in a dream also apply if someone dreams that he is dreaming them?

texts:
The Gemara in Berachos (57a) brings many different dreams and explains their interpretations.

Do these interpretations apply also if someone dreams that he is asleep and is dreaming those dreams or only if the dreams present themselves as if they were were a real life situation?


texts: If someone has a shop that the Rabanim say is hasogas gevul, but he refuses to close it, is it just a problem for the seller or is it also a problem for buying from there?


texts: How to conjugate "their resting place(s)" in Kel Malei Rachamim?

texts:
The memorial prayer Kel Malei Rachamim concludes "may they rest in peace in their resting place[s], and let us say Amen."

Okay, how to say "resting place[s]." Mishkavam? Mishkaveihem? Mishkevoseihem? Seems I hear people unsure on this one.


texts: To what grains do the laws of yoshon apply?

texts: For which species must we wait until after pesach to eat the previous crop? Are there different cut-off dates for different species?


texts: Is a Non-Jew breaking Shabbos for a Jew for himself Permissible?

texts:
A non-Jew does a melacha for himself, a Jew may benefit on shabbos.

A non-Jew asks to borrow a book from a Jew. The Jew fumbles around in a dark room looking for the book, and the non Jew turns on the light.

The non-Jew did the melacha for the Jew, but really he did it for himself so that the Jew can find the book faster.

What happens?

Background info:
There are 2 possible prohibitions that can exist separately: Asking and benefitting. At the end of this article are mnemonics for when amira laakum is permitted. http://www.theyeshivaworld.com/news/headlines-breaking-stories/483672/the-laws-of-amirah-lakum-the-shabbos-goy.html


texts: What counts as a 'loss', when calculating maaser kesafim?

texts:
Would a very necessary, but now broken, piece of office equipment qualify to be counted as a 'loss'.  The value being subtracted from the business income subject to Ma'aser Kesafim?

If allowed, what value should be use for the calculations? The cost of replacing the machinery?


texts: What does the "three-stranded cord" mean in Kohelet 4:12?

texts:
What is the "three-stranded cord" mentioned in Kohelet 4:12?

  And if a man prevails against the one, the two will stand against him, and a three- stranded cord will not quickly be broken.

Translation from Chabad.org

What does this mean?

What I'm looking for is the deeper understanding of what the cords are. I believe one to be "the fear of G-d". Another to be "Love" and the third could be "Faith". But if the third is Faith then what is the "Cord"? So I'm looking for insight on what is the cord, and what makes up the cord.


texts: Can one follow Rabbeinu Tam time for beginning Shabbos?

texts:
Does anyone today follow Rabbineu Tam time for the beginning of Shabbos? Reading some tshuvas (e.g. Eretz haTzvi) it is clear this was widespread in Europe.

If one has previously been accustomed to accept Shabbos according to the Gra/Baal HaTanya, can one switch to Rabbeinu Tam?

(In particular, if one is sure his ancestors did so in Europe, can one revive this minhag after it fell into disuse after migrating to America?)


texts: In terms of fulfilling the Mitzvah of Talmud Torah, when studying the Written Torah, must one learn the translation in tandem with the Hebrew words? Or is it sufficient to understand the meaning, messages and translation of the Written Torah without reading the Hebrew that it's written in?


texts: Understanding the Bracha of Hashiveinu in Shemoneh Esrei

texts:
It is commonly understood that God gave us free will to do good or evil. Similarly, it says in Gemara B'rachot (33b) that "Everything is in the hands of Heaven, except for the fear of Heaven."

In light of this, how can we understand the B'racha of Hashiveinu in Shemoneh Esrei, in which we ask God to bring us closer to Him and to bring us to repent completely? Doesn't this run contrary to the idea of free will?


texts: Why does a hefsek make a person not yotzei?

texts:
There are situations where my fulfillment of an obligation depends on there being no interruption between the bracha and the action it covers (like between washing and making motzi) and there are situations where my fulfillment requires that there be no interruption of the one performing the action and my listening (though that is a clunky wording), like the reading/hearing of the megillah.

But why would an interruption change the mindset (his kavannah to make me yotzei and my kavannah to be made yotzei)? If I sneeze, is that an interruption which should make me not exempted? Is my saying baruch hu uvaruch shemo (which is a manifestation of my focus on the words of the bracha) a heisach hada'at if I still hear everything and am listening to the words? Is making noise when the koreh says "Haman" any more or less of an interruption if I still hear all the words?


texts: How could Rabbi Shimon bar Yochai eat from the carob tree?

texts: The gemarah (Shabbat 33b) states that when Rabbi Shimon bar Yochai and his son Rav Elazar were hiding in a cave a carob tree miraculously sprouted from which they ate. How could they eat from this tree within the first three years of its growth, for doesn't that transgress the laws of orlah?


texts: Why is there never a break between parshiot Parah and Hachodesh?

texts:
I think Talmud Megillah mentions the various arrangements for the 4 parshiot. This year, and next, we find a break between Sheqalim and Zachor as well as a 2nd one between Zachor and Parah. I understand the placement of each of the other parshiot, and what would cause the breaks, possibly.

However, I don't understand why Parah must always precede Hachodesh with no break, ever. Can someone explain why these two must be together?


texts: Head covering a sign of being a bride of HaShem?

texts:
Bnei Yisrael’s relationship with HaShem is often described as a marriage; HaShem is the groom and Bnei Yisrael are His bride. See Shir HaShirim for an extended example. The Prophets frequently compared the relationship between Hashem and Israel to the relationship between bridegroom and bride and/or the relationship between husband and wife. For example, regarding the reconciliation of Israel with Hashem, it is written, “As the bridegroom rejoices over the bride, so shall your God rejoice over you” (Isaiah 63:5). And it is also written regarding this reconcilation, “And it shall be on that day, spoke Hashem, that you will call Me, ‘my Husband’ ”(Hosea 2:18). There are many other examples that can be found, but here's my question, although it might be a little far fetched..

If Bnei Yisrael is compared to a bride, and it is the custom for brides to cover their heads, could the headcovering (for woman, when praying for example) be a symbolic sign of being a bride of HaShem (i.e. being a sign of commitment to HaShem; commitment to a covenent/Torah keeping lifestyle)?

Are there any commentaries regarding to this?


texts: goodness and pleasure the purpose of creation

texts:
The Ramchal teaches that goodness is the reason that G-d created the world, to give of His goodness to another (human).

But he also wrote:
Man was created for the sole purpose of rejoicing in G-d and deriving pleasure from the splendor of His presence; for this is true joy and the greatest pleasure that can be found.

I know pleasure is something good or enjoyable, but how does the goodness that G-d bestows result in receiving pleasure?

And how is this related to working for achieving deveikut? Closeness to G-d as the most good and pleasureable thing?

(As taught in a number of places, G-d created the world in order to give pleasure to His creations and bestow Divine Goodness upon them - see Etz Chaim, Shaar HaKlalim 1; Mesilat Yesharim 1; Derech Hashem 1:2:1.)


texts: Can one practice saying Kaddish by oneself, for educational purposes?

texts:
If someone wants to get better at saying one of the Kaddishes (Kaddish d'Rabbanan, Kaddish Yatom [Mourners], etc.), is it permissible to say the Kaddish out loud by oneself?

Kaddish is classified as a davar shebekdusha, a ritual that requires a minyan be present.  Almost everyone agrees that Kaddish should not be said in a liturgical setting without a minyan.  My question is whether an educational setting is different. Can one sit alone with a siddur to practice saying the words?  May they be pronounced out loud, which would probably be the more effective educational technique?  What is the general rule regarding practicing prayer while not actually praying?


texts: Is wine touched/shaken by a non-idolatrous Gentile child forbidden to drink?

texts:
Shulchan Aruch (YD 124:1) states:

  A Nochri child who does not mention idolatry or Meshamshim, if he
  touched wine he forbids only drinking it, but not benefit from it.

(See this related question.)

Would this prohibition be only in the case of a gentile child who is an idolator or also in the case of a non-idolatrous one — i.e. would the wine be permitted to drink if a non-idolatrous gentile child touched it?


texts: Communities where men didn't put their טליתות over their heads?

texts: I heard that the Rambam in his commentary to the Mishna mentioned cases where the custom of the place was different, one such place being יָוָן, where men didn't cover their heads with their tallitot, does anyone know where exactly this is mentioned or of any other sources talking of the same thing?


texts: My understanding is that one only acquires movable objects, such as food items, by moving them physically (e.g. lifting or pulling them; or by acquiring them along with land; or via chalipin exchange, which doesn't work with money - see e.g. Bava Batra 149a). Accordingly, would there be any issue with paying/autopaying for chametz on/before Pesach if it would definitely arrive after Pesach - for example if one has a subscription to a merchant, such as Amazon, that would charge on Pesach though the delivery would only arrive after Pesach?  Could there be an issue, for example, of dina d'malchuta (the law of the land) if the civil law is that the ownership is from time of payment/shipment?


texts:
In the first chapter of the Torah G-d Himself blesses various things: people, animals, days.

What does it mean for G-d to bless anything after creating it?


texts:
The Rambam (Beis Habechira 7 14) rules that one may not bury people in the old city of Yerushlaim.

What did they do during the siege in 1948 when they couldn't leave the old city? Where did they bury the dead?

And, in the event that they were buried there, were the corpses moved later?


texts: Is it proper to investigate the validity of a rav?

texts:
I've been in some unique situations where I've met someone who claims to be a rabbi but doesn't speak Lashon HaKodesh well or at all (not that I'm 'all that and a bag of chips' either). If I recall correctly, one time I thought to ask who his rav is. The answer was vague. My other concerns in past have been missionaries. Ah, those beautiful gut feelings...

As always, please source if possible. Apologize in advance if question has been asked already or there are similar ones in existence.


texts: Is it a violation of halakah to pick your nose (unrefined act, possibly a violation of being a holy nation)? Would there be a difference in halakah if it were the sabbath (possible violation of smoothing)?


texts: "Meikeh" (fence on the roof) on a shul nowadays

texts:
It says in the Rambam that a Beis HaKneses (a special place for prayer which has many certain laws about it) is not required to have a "meikeh" (a fence on the roof). I believe the same is said in the Sifri.

(If someone can help with the exact sources then that would be better for the question.)

Does a "shul" or "shteibel" — the place where people go now to pray and learn, which doesn't have the same "sanctity" as a Beis HaKneses and where other things might be done (eating and drinking, getting together, meeting with people, etc.) — does it need a meikeh?


texts: Rishonim saying Ester took place during the second bayis

texts: Elsewhere on this site, avi cited sources to the effect that, contrary to the Bavli (M'gila), the events recounted in the book of Ester took place after the second bes hamikdash was built. Do any rishonim (or earlier Judaism sources) say as much, thus lending credibility to the claim? (A number of rishonim, in their commentaries on Nach, did not hesitate to argue with the Bavli's reading of Nach.) I seek not sources who merely could be interpreted as implying as much (after all, one could say the p'sukim themselves imply as much), but sources who actually say so.


texts: Must one go according to his/her opinion (leshitato)?

texts:
Imagine that a Halakhic Decisor (decider?) maintains a certain Halakhic position or Hashkafic belief. [I am assuming that such thing as a Hashkafic Decisor exists.]  Anyway, is it imperative that s/he necessarily maintain that this position, wherever possible, would apply throughout the entire framework of Halakhah and Hashkafah, and that there could be no contradictions?

(In Yeshivish, the term used for this is "going leshitaso")


texts:
Item #8 in the Haggadah song Mi Yodeya sems different then the item assigned for any of the other numbers.

All the other items can be individually counted. For example - 4 mothers, 3 fathers, 12 tribes, 11 stars, etc.

item #8 says שמונה ימי מילה which seemss to translate as "Eight days of circumcision". Actually there is just ONE day of circumcision. You count 8 days untill you arrive at the day of circumcision. But, it still occurs just one a single day.

item #9 would be a similar problem. Translated literally it measn "9 months of birth" shouldn't it say תשעה ירחי הריון - "Nine months of pregnancy?"

Is this a mistranslation, an "exception" to the inidvidual quantity that occurs with the other items? What is happening?


texts: Is there a translation of the Aruch haShulchan available anywhere? If so, does it include the Hebrew? Is it in print or online? Does it follow tzurat hadaf?


texts: Was the wording on each tablet sized differently? It's said that the second tablet that contained the Commandments for man's relationship to man had larger wording so man would have no problem reading them. Is this true?


texts: If a person showers right when they wake up, does it remove the impurity from their hands since a shower acts as a mikvah? Or do they still have to do washing from a vessel?


texts:
Exodus 21:22 -  This verse deals with two men fighting, and injuring a pregnant woman causing her to [miscarry] | [give birth prematurely]. The bracketed terms are in dispute due to different translations.

What does this text say in Hebrew, and can we disambiguate which meaning is correct?


texts:
I was learning Yoreh Deah Hilchos Geirim and couldn't find any commentators explanation as to what should be done if the normal bris milah blessings were made for the circumcision of a convert.

It seems to me the convert is initiated into the Covenant of Avraham, so the blessing could fit as a bedieved, but I really want to know if there are any explanations as to what should be done in a case such as this.

Question:

What (if anything) would need to be done if a mohel made the blessings for a normal circumcision on a bris milah for a convert.
Would this make any problems for the bris?

EDIT: The blessings made for the bris milah of a convert is mentioned in the Shulchan Aruch (Yoreh Deah, 268:5) and are:

  בא"י אמ"ה אקב"ו למול את הגרים ואח"כ מברך בא"י אמ"ה אקב"ו למול את הגרים ולהטיף מהם דם ברית שאלמלא דם ברית לא נתקיימו שמים וארץ שנאמר אם לא בריתי יומם ולילה חקות שמים וארץ לא שמתי:

The gemora in Shabbos 137b has a different tradition, where it states the normal milah blessing for the first, then the extended second blessing as shown in the Shulchan Aruch.


texts:
I'm writing a site where the user would be able to see the calendar with jewish-civil translation of dates, and also which parasas shavua falls on which Shabbos.

I'd like to know what is the formula of calculating which parashas shavua we read on Shabbos that is given by Jewish date. Obviously the calculation differs between Israel and Diaspora. Both variants are needed.

thanks.


texts:
In davening and in greetings, we always refer to the "sealing" of the Book of Life.
כתיבה וחתימה טובה1 we say; בראש השנה יכתבון וביום צום כיפורים יחתמון2 we pray.

Wikipedia says:

  The High Holidays are times that are especially conducive to teshuva. Yom Kippur (the Day of Atonement) is a day of fasting during which judgment for the year is sealed. Therefore, Jews strive their hardest to make certain that they have performed teshuva before the end of the day.

But at the same time, it says that:

אפילו חרב חדה מונחת על צוארו של אדם, אל ימנע עצמו מן הרחמים.3
-Berachot 10a
The gates of petition are sometimes closed, but the gates of repentance are always open.
Bereshis Rabbah 21:6
Repentance is compared to a sea. Just as the sea is eternally open, so too the gates of repentance are eternally open.
-Pesikta de-Rabbi Kahana 24.
Nothing can stand in the way of repentance.

Rambam, Hilchos Teshuvah 3:14 and Mishnah Berurah 128:129

Therefore my question is:

Assuming that repentance is always accepted, what is the meaning of the sealing of the Book of Life?

Edit: Thanks for the answers so far! But I'm still hoping I can get a source that discusses this topic directly, and not tangentially.

Edit: Hat tip to Joshua for the quotes on repentance.

1: [May you be] written and sealed for [a] good [year]
2: On Rosh Hashana it is written, and on Yom Kippur it is sealed, [who will live and who will die......]

3: Even if a sharp sword is placed across a person's throat, he should not despair of Mercy (To explain this as meaning that one just doesn't know what the sentence will be, and therefore should not despair, as opposed to that the mercy is granted while the sword is on one's throat, seems forced to me)


texts: Do we say "Ma Tovu" each time we enter the synagogue?

texts:
There is a custom to say the paragraph “מה טובו” on entering the synagogue (see “Avodah Shebelev” Rabbi A Z Sternbuch, 5753, page 18).

The idea (but without the possuk of “Ma Tovu”) is mentioned in Mishnah Berurah just before 46 [1]. Simon 46 is entitled 'הלכות ברכות השחר וכ.  From the fact that it is mentioned in this Simon can I assume that it is only to be said in the morning when entering the synagogue, or should it be said every time one enters a synagogue?


texts: Does the prohibition of Gid Hanashe apply to human flesh?

texts:
Regardless of how one holds re: "Is human flesh a kosher food?" (ie if Yes= legitimate question,
if No= additional issur)-

Would the prohibition of Gid Hanashe apply to human flesh?


texts: Easy/pretty way to typeset Hebrew with Te'amim

texts:
I'm setting out to create a bentsher and am looking for the right software for the job.

First, it is important to me that I have the ability to add Te'amim to biblical passages (e.g. kiddush).

Second, it should be easy to enter text. Some songs I want to add might not be available in the right format. I should be able to enter texts in a natural way. Being able to copy and paste from common formats could be a huge plus.

Third, it should be able to produce a pretty output. It should give me freedom with page dimensions (bentshers are rarely 8.5 by 11).

I've looked into a few things. TeX based solutions include this package(?) makor which a) is no longer being developed and b) is based on omega which is being deprecated. It seems to take input from BHS well, but I can't find their biblical text online in ascii format. Otherwise, text entry doesn't seem so natural. Whatever the tool I use should be up to date and not really on old or broken software.

There was some mention of XeTeX, but I didn't see many details about how to enter te'amim. I also would very much like to see a guide to getting started with it.

Alternatively, other programs, TeX based or not, are all welcome if they're the right tool.


texts: Can the Torah Scroll be opened while still inside the Aron Kodesh?

texts: I can't imagine for what reason, but can a Torah Scroll be opened while still in the Aron Kodesh? In other words, must a Torah Scroll always be removed from the Aron Kodesh in order to open the Torah Scroll?


texts:
Can a Jew who does not observe Shabbat act as a shaliach tzibur (to lead prayers on behalf the congregation)?  I know that many are lenient and find reasons to count a mechalel shabbat for a minyan, but I am not certain if there is a stricter standard for allowing them to lead a service and have their prayer represent other people's.  Is it relevant whether the particular service is on Shabbat (like that could be scoffing in a way that a weekday wouldn't)?

Inspired by this question.


texts: On the 2nd day of Succot in Diaspora, why don't we read both the 1st & 2nd day Musaph readings?

texts:
In Diaspora, on the 1st day of Hol Hamo'ed Succot, which is the 3rd day of Succot, we read the Torah portion pertaining to the Musaph offering given on both the 2nd day as well as the 3rd day of Succot. This is because of Sfeika D'yoma. These 2 sections are recited also as part of the Musaph Shemoneh Esreh. The similar procedure is done on the 4th - 7th day of Succot - i.e. we recite the sections of the previous day as well as the current day.

Why aren't we consistent with this procedure on the 2nd day of Succot and recite the offerings for both the first and the 2nd day of Succot?


texts: The principle of makom as it pertains to bentching

texts:
Gemara brachos records the dispute regarding one who forgets to make birkat hamazon. One shittah says you should return to the location he ate before making the bracha. How specifically does this parameter apply? Do you return to the same seat? The 4 Amos? The same room? Visual proximity (where you would be mitztaref to a zimun at your original location)?

How do we define the halachic principal of makom?


texts: As a young child, the Kotzker Rebbe is quoted as asking how Klal Yisroel in the Wilderness were able to fulfill the mitzva of tzedaka if they had everything they needed with the manna. However, they don't report an answer - how did the Jews fulfill this mitzva after matan Torah in the Wilderness? (If there was no obligation to give tzedaka, then what was the Kotzer Rebbe's question?)


texts: Why is it necessary to make a HaAdamah on Karpas?

texts: Why is it necessary to eat a vegetable that requires HaAdamah for Karpas? Why not an onion, parsley, or other herb that might require SheHaKol (for not being normally eaten that way), or a fruit that requires Ha'Etz?


texts: Course of action for accidently breaking a self imposed voluntary fast

texts:
If one took upon themselves a voluntary fast but then forgot in the morning and had something to drink would whatvwould they do?

Some possibilities that occured to me are...

Continue fasting but make up from the morning until one broke their fast another day or add a fast day the next week.

Stop fasting and make it up another day

Continue fasting but dont make it up since it wasnt an obligation from the torah or rabbis but a voluntary fast

Another option i didnt think of

Would the initial fast being conected to a specific date on the calander make a difference. For wxample if one were to take on a fast on such and such a date each year...


texts:
The laws of capital crimes elucidated in Sanhedrin and elsewhere make conviction very unlikely. Makkot 1:10 famously tells us that a court that executes once in seven years is considered "destructive", R. Eliezer b. Azariah ups this to once in seventy years, and R. Tarfon and R. Akiva said, "If we were on the Sanhedrin, nobody would have ever been executed".

My question: how many times did rabbinic courts carry out executions?


texts:
When one is visiting the western wall, what are some specific halachos that he/she should be cognizant of?

By "specific halachos" I mean halachos that only apply to the Kosel -- and not anywhere else.


texts: Origin of counting Omer according to the Sephirot?

texts: What is the origin of the association of each day of the Omer with a particular pair of Sephirot (Hesed sh'b'Hesed, etc.)?  I'm looking for the earliest textual mentions.


texts: The father's or mother's name in the "Ribbono Shel Olam" (Yom Tov)

texts:
In the "Ribonno Shel Olam" prayer which we say on Yom Tov prior to taking out the Torah, there seems to be a major difference of opinion between certain siddurim (prayer books). Some have the individual supplicant give his name and his father's (as in siddur Rinat Yisrael) while others ask for the supplicant and his mother (as the ArtScroll) and include the word "amatecha" (Your maidservant) either before or after to reflect that. Usually, we only invoke the mother's name when we ask for refuah (healing).

Is there some argument about the purpose of this Yom Tov prayer (which does not mention health) which would explain the use of the mother's name according to some texts but not others?

------edit 3 years later-------------

The mother's name is also used in a "avdecha X son of MOM amatecha" in the yehi ratzon for entering the sukkah which also seems not to be about healing. Same question.


texts: How to light menorah when shamesh is not in the center?

texts: On which side of the menorah does the shamesh go if it is not in the center and in which order to light. Thank you.


texts: How accurate do I have to be in performing mitzvos to time?

texts:
We can now measure time more accurately than in the past (see this question). What are the implications? I do not ask about situations where the time is critical for a Torah law where obviously one should make sure that the time chosen is in the permitted zone.
But consider for example the time for Honetz Hachamah on a day when the sun is not visible. In earlier times, assume this time could have determined to within 5 minutes. My question is whether I have  to time my Amidah to the nearest minute on my clock or whether I can rely on the practice of earlier times and within 5 minutes either side would be still constitute tefillo at  Honetz Hachamah.


texts: Do we still need 4 amot for davening with benches?

texts:
Most shuls nowadays separate rows with benches/chairs and shtenders. If this is the case, must someone avoid walking in front of someone davening, even separated by benches? It seems less likely to disturb then, and harder to bump into them.

FWIW, 4 amot is generally considered 6-8 feet. This means, in my shul, one would have to walk 3 rows in front of someone to be out of their 4 amot.


texts: A source for the suggestion that Moshe Rabbeinu was raised in the house of Pharaoh so that he would see real Malchus

texts:
A speaker remarked that the Divine plan called for Moshe to be raised in the house of Pharaoh so that he (Moshe) would see real Malchus. To me the suggestion seemed to be that in some way Pharaoh was a good role model for Moshe eventually to imitate.

This seems strange to me.

What are some sources that make this suggestion?


texts:
If a person sends out a group email to solicit funds to help needy families and inadvertently includes non-Jews on the email - Is it permitted to use the funds that the non-Jews donate towards helping needy Jewish families ?

I have read several articles on this subject but I am not clear in this case because:

There was no intent to solicit directly from non-Jews
The person is only an intermediary and the money goes to a third-party to distribute

I am not sure if the following makes a difference but:

The money was already accepted (darkei shalom)
the funds are not for a specific goal i.e. "give 10$ so we can buy a chicken for Yom Tov" rather the money is being collected  and given to  a Gabbai Tzdekah to distribute it as they see fit.

For those who are unfamiliar with the concept of accepting Tzedakla from a non-Jew please see this Mi Yodea post for more information


texts: How do you obtain Dole/Fresh Express bagged romaine lettuce with a Star-K on it?

texts:
I know some stores tend to stock it, some don't.

One year before Pesach I tried contacting a produce wholesaler (we were having lots of company) regarding buying a case of it -- they said they contacted Dole and Dole said they would send a case WITH the Star-K kosher stamp. Well then the lettuce arrived and it didn't have the Star-K on it.

According to the Star-K,

  VEG./SALADS, FRESH PKGD.
  All fresh packaged salads bearing the Star-K symbol are Kosher for
  Passover without any additional Passover symbol.
  Please note exception: Dole Very Veggie Salad Blend contains peas
  which are Kitniyos and may not be used on Passover.

Updated in 2011: Fresh Express salads require Star-K-P for Passover.

So this would be ideal for easy marror for large crowds (if I could order a case of the giant bags of romaine).

Pesach or otherwise, any ideas? Somehow some stores are able to get it ...


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why do most Ashkenazim who wash for bread for the Melave Malka say Shir Hamaalot and Migdol (instead of Magdil) during Bentching at a Melave Malka Motzei Shabbos?


texts: Blessing for the rain; blessing for the dew

texts:
I have a question that, in light of my general unfamiliarity with variance between nuschaot (and my profound unfamiliarity with meteorology and the way that seasons actually work), may not be much of a question. Sources, while welcomed, may not be strictly necessary for this one:

In all siddurim that I have ever seen, the Shemona Esrei requires a blessing for dew in the second benediction (מוריד הטל), which is to be recited between Pesach and Shemini Atzeret, and a blessing for rain in place of that one (משיב הרוח ומוריד הגשם) throughout the rest of the year. In presenting these two variations, siddurim generally precede the first of those with something like בקיץ באר"י ("When it is summer in the land of Israel").

My question is as follows: in light of the fact that the population of Jews in the southern hemisphere is, relatively speaking, statistically negligible, and in light of the fact that the nuschaot that I am familiar with were actually produced for European Jews anyway, is not summer in the land of Israel exactly the same as summer "everywhere" else? Why is it necessary to make such a distinction when virtually every Jew for nearly the entirety of Jewish history lived within the same hemisphere? Why not just say, בקיץ?


texts: Can a convert (ger tzedek) serve on a beis din to annul a non-convert's vows?

texts: If I understand correctly, there are certain cases where a convert can't serve on a beis din judging a native-born Jew.  Yet when we break into groups of three for hataras nedarim (annulment of vows), I've never seen anyone stop and ask, "excuse me please but are you a convert?"  (Generally a good idea as this would be incredibly hurtful.)  I'd strongly assume this is okay, but does anyone have a source?


texts: What is the actual temperature of Yad Soledes?


texts: Who's מרן and what book is ד״ח in דברי יואל?

texts: The fourth responsum in volume 1 (Orach Chayim) of Rabbi Yoel Teitelbaum's Divre Yoel refers (near its start) to "פסקו של מרן ז״ל בד״ח ח״ב סי׳ ו׳", "the ruling of our master's (OBM) in D.Ch. volume 2 chapter 6". What author and work are referred to?


texts: PTIJ: Is there any Jewish/Talmudic literature which discusses Mi Yodeya guidelines?

texts:
I have read ample sections of the Talmud, but I have never come across any laws which can assist me with my interactions on Mi Yodeya - a site dedicated to Jewish law. Is there any Talmud which can help me with this?
Note: I ask particularity concerning the cannon of Jewish law and literature, not concerning Mi Yodeya, otherwise that would belong on Meta, Duh.

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


texts: What does it mean that the Shas was compiled with Ru'ach Ha'kodesh?

texts: A Rebbi of mine in elementary school  told me that me that the Talmud was written with Ru'ach Ha'kodesh, an idea that is accepted by many in the Orthodox world. What does it mean?


texts: When is anonymous negative speech lashon hara'?

texts: When you speak negatively about someone, and your audience has no way of knowing what individual you are referring to, is it still considered lashon hara'? Source please.


texts: Why is Hashkiveinu not considered a hefsek between Ga'al Yisra'el and the Amidah (Chabad)?

texts:
Read this first: Veshameru in Chabad siddur

TL;DR

Many recite Veshamru (Shemot 31:16) before the Amidah in the Friday night Ma'ariv service. The custom in Chabad, however, is to not recite this paragraph. The reason is because the bracha of Ga'al Yisra'el and the Amidah ought to be connected, with no hefsek (interruption) between.

If the bracha of Ga'al Yisra'el and the Amidah are supposed to be connected, why is the paragraph of Hashkiveinu between the two? Doesn't this undermine Chabad's reasoning for not reciting Veshamru? Perhaps Hashkiveinu is considered to be an extension of Ga'al Yisra'el and therefore not a hefsek?


texts: Is wearing masks on Purim a Biblical Commandment or a Rabbinic Commandment?

texts:
As we all know, wearing masks on Purim is a Mitzva. Is it from the Torah, or was it only originated in the times of Esther, making it Rabbinic?

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


texts: Why is Moshe (mostly) absent from the haggadah?

texts: Somebody asked at my seder this year why Moshe is largely absent from the magid.  I have heard that the reason is because we're supposed to focus on God, and also that Moshe was very humble and there might be a midrash about him asking not to be in it.  But I can't source any of that.  Are those the reasons?  If not, what is?  And either way, what's the source?


texts: How can the Gemara bring a proof supporting רבינו from רבי אבא?

texts:
In Brachot 49a, it talks about what people must say in birkat hamazon.

The top of the page is part of a braita, which quotes רבי אבא as saying that to fulfill their obligation, one must mention, among other things, brit milah and the Torah in the bracha on the land (נודה לך), and malchut David in the next bracha.

The Gemara then says this supports רבי אילעא אמר רבי יעקב בר אחא משום רבינו, who says the same thing.

When i learned this, i heard something interesting. Both the רבי אבא of the braita and רבינו of the Gemara are the same person - the man commonly known as רב. The source for רבי אבא is in the mesoret hashas gloss. ArtScroll brings Rashash as the source for רב being called רבינו.
I don't think רבינו here refers to רבי יהודה הנשיא, because he is usually called רבינו הקדוש when not referred to as רבי.

If that is the case, that they are the same person, what does the Gemara gain by bringing both statements of רב, under two names?


texts: Aruch Hashulchan's comments about the form of a fetus

texts:
In his discussion of the sin of wasting seed, R. Yechiel Michel Epstein writes that scientists using microscopes have found that the drop of semen contains the entire image/form of a person, thus explaining why wasting seed is likened to murder:

Aruch Hashulchan E.H. 23:1

  וכבר מצאו חכמי הטבע ע"פ זכוכית מגדלת שבטיפת זרע יש כל תמונת האדם
  והמוציאה לבטלה כאלו הורג נפש ח"ו

However, when it comes to the discussion of prayers that are in vain, he explains that one can only pray for a specific gender for a baby within the first 40 days of pregnancy, because until that point it is mere fluid but at 40 days it gets the form of a fetus:

Aruch Hashulchan O.C. 230:3

  וכן מי שהיתה אשתו מעוברת ורצונו בזכר עד מ' יום יכול להתפלל ולומר יהי
  רצון שתלד אשתי זכר כי עד מ' יום הוה מיא בעלמא אבל לאחר מ' יום שנתרקם
  צורת הולד ואם מתפלל אז יהי רצון שתלד אשתי זכר ה"ז תפלת שוא דמה שהיה
  היה ולא ישתנה עוד

What is the difference between the form of a person that already exists in the drop of semen and the form that only comes into existence 40 days into the pregnancy?


texts:
Tehillim, Psalm 34:9 is most often translated as: Taste and see, (that) HaShem is good. Sometimes this verse is explained as to taste and see His Goodness.

But Rabbi Elimelech of Lizhensk interprets this verse: ‘Taste and see that all goodness is in fact G‑d.’ And the Shem Olam understand it to mean "Reflect (taste) and see that Hashem is good." And another interpretation (Rabbi Mordechai Becher) could be "Contemplate/Comprehend and see that Hashem is good.”
'Taste' as explained niet the Malbim Deens to refers to one's individual perception/understanding.

Is this a literal taste or is it more like within the saying: 'Taste live' ?


texts:
During services, sometimes we sit and sometimes we stand, depending on the prayer.  For some prayers we are required to stand: Amidah (as its name implies), Shofar, Bar'chu, Alenu, etc.  But are we ever required to sit?  Can someone stand for the duration of the service, or would he be breaking some laws?

All I recall is a commentator saying that we sit during Ashrei because it says "Ashrei yoshvei betecha -- Happy are those who dwell in your house".  When you are in your house, you relax, sit down and kick up your shoes.  But he did not say you HAVE to sit during Ashrei.


texts: How can we be lenient in a case of mixed up teruma?

texts:
The Mishna (Terumot 7:5) says:

שְׁתֵּי קֻפּוֹת, אַחַת שֶׁל תְּרוּמָה וְאַחַת שֶׁל חֻלִּין, שֶׁנָּפְלָה סְאָה תְרוּמָה לְתוֹךְ אַחַת מֵהֶן וְאֵין יָדוּעַ לְאֵיזוֹ מֵהֶן נָפְלָה, הֲרֵי אֲנִי אוֹמֵר, לְתוֹךְ שֶׁל תְּרוּמָה נָפְלָה.
If there were two baskets, one of Terumah and one of Chulin, and a Se'ah [specific unit of volume] of Terumah fell into one of them, but it is not known into which it fell, I can assume that it had fallen into that of the Terumah.

This case is strange because usually teruma, which is forbidden to be eaten from the Torah, should be treated strictly in a case of doubt.
My question is: What is the logic for being lenient when we don't know which basket the teruma fell into, based on the assumption it fell in a particular way, against the general rule to be strict with regard to a doubt in Torah law?

This is a summary of my research so far, which I put here so as not to distract from the main question:
Some commentators (Tosafot Yom Tov quoting Rambam Hilchot Terumot 13:13-14, Tif'eret Yisra'el) avoid the question by saying that the case is dealing with teruma in this time, which is prohibited to eat from the rabbis (derabbanan). If it were dealing with teruma prohibited from the Torah (de'orayta), it would not be permitted to assume the teruma fell into teruma.
However, it seems that this Mishna is necessarily dealing with teruma de'orayta. The Tosefta (6:10) quotes the same law in the name of Rabbi Yosi. Rabbi Yosi holds teruma is forbidden from the Torah at all times (Yevamot 82b).
Furthermore, the Peney Moshe (Mar'e Happanim 7:3 ד"ה רבי שמעון בן לקיש) says that the Tosafot Yom Tov misunderstood the Rambam, which was his source for saying this case is teruma derabbanan. The Rambam only meant to say it about the case of two things falling into two boxes, not one thing falling into two boxes. That would mean the Rambam takes the case of this Mishnah to be from the Torah.
In fact, it is Rabbi Yochanan (Yerushalmi 7:3), who is the one holds that teruma is still forbidden from the Torah (Yevamot 81a), who says that we are dealing with a case where there isn't a majority of chullin to nullify the teruma, which doesn't allow us to use the proportion of the mixture as a way to make the case permitted from the Torah (according to which there needs to be a majority of chullin).

Possible starting point: Yevamot 82b defends Rabbi Yochanan (in a slightly different case) by saying that this concept ("שאני אומר") is different, but it doesn't explain the logic why it should be different.
This question might also apply to Rabbi Eli'ezer's opinion (Terumot 5:2-6), but there are differences: the concept of safek is less prominent there, his opinion has both lenient and strict ramifications, and the sages disagree with him.


texts: Does Halakhah permit one to daven a different Nussach in a bind?

texts:
Suppose one's minhag is to daven Nussach A; but, one finds oneself in a synagogue, which only has siddurim of Nussach B, and one has not committed all of Nussach A to memory. He could daven Nussach A and look in the Siddur as well for help when he forgets but it adds confusion to the davening.

Does Halakhhah permit one to daven Nussach B in such a situation?


texts: What is the source and reason for saying "Yeyasher Kochacha" or "Chazak Ubaruch"?

texts:
Follow up to this M.Y. question

Why do congregants say to a person who has received an aliyah or was shaliach tzibbur (there may be other situations, but I can't think of any others) either "Yeyasher Kochacha" (Sometimes abbreviated to "Shkoi'ach" or something similar) meaning "May your strength be straightened" or "Chazak Ubaruch" meaning "Strengthen and be blessed".

What is the origin of these expressions?
What do they mean, in terms of it being a blessing to the recipient. I am Ashkenazi, so I hear more often "Yeysasher Kocacha". I don't understand what it means for strength to be "straight".
Why do we say this specifically after the occasions mentioned above? For that matter, why say anything (other than perhaps, "Thanks"?)
Ashkenazim tend to say "Yeyasher Kochacha" and Sefardim tend to say "Chazak Ubaruch". Why is there a difference?


texts: When do we say a bracha on performing a mitzva and when not?

texts: There is no bracha on visiting the sick.  When and why do we perform a mitzva without saying a bracha?  What is the logic or source behind performing some certain mitzvot without saying a bracha?  Is there a unifying theme or does the reason vary for various mitzvot?


texts: Mincha started before sheki'a, extended beyond it. What about davenning maariv straight after mincha?

texts:
A minyan starts to daven mincha before sheki’a with the intention to daven maariv after sheki’a. In the event, mincha extends beyond shki’a.

There are IMHO three possible cases:

They start but do not finish the quiet shmoneh esrai before shki’a.
They finish the quiet shmoneh esrai but not the repetition.
They finish the repetition but don’t finish the rest of davenning.

Is any of these situations “tartei desasrei” – two contradictory acts?

This question is related to but not identical to When is the earliest time you can Daven Maariv during the week?.


texts: What do the expressions AL CHET or VIDUI mean?

texts: I would like to know what the expressions AL CHET or VIDUI mean, in English please.


texts: How was Israel able to speak to (complain) to Moses?

texts:
Related to, but converse to How was Moses able to speak to at least 600,000 people?

There are at least a few narratives where we see statements like this:

  Exodus 20:19Then they said to Moses, “Speak to us yourself and we will listen; but let not God speak to us, or we will die.”

So my question is how would these have occurred in practice? Do we picture in our mind everyone in front of Moses talking to him, or the leaders representing the people talking to him?

I find myself assuming that they are not all literally identically speaking at the same time, that perhaps representative leaders were speaking for the leaders, or the tribes? Is there tradition or other passed down writings that give us insight into this?


texts: Can a Minor Convert Effect Yayin Nesach?

texts:
Per the answer to Are children adopted by Jews Jewish? a child that is adopted by Jewish parents when they reach adulthood (13/12) are given the choice of remaining Jewish.

If I know of a child that is adopted and has not yet reached adulthood - perhaps this child will still choose to live as a gentile when they reach adulthood (13/12) - would this retroactively make wine seen by such a child into Yayin Nesech? (sources)


texts: Is runoff water from a drinking fountain a problem of Bal Tashhith?

texts:
There are so many potential questions raised with respect to runoff water, so I'll just stick with one:

When I was a kid I was taught to let the water of a drinking fountain run for 10 seconds before drinking. This was to let the water run cold, and, we were always told, to remove toxins.

Would running that extra water be a problem of Bal Tashhith (prohibition against wasting)?

What about just the water that runs off while you're drinking?


texts: Is part of the Mediterranean sea considered Eretz Israel?

texts:
I heard that the Gemmorah discusses some islands in the Mediterranean sea as belonging to the Biblical Eretz Israel.

Is the sea considered a part of Eretz Israel and what are practical ramifications of that:

what are those islands - is it Cyprus?
if the sea is dried - who does the land belong to?
seaweeds or fruits - do they need Terumah or Maaser, etc?


texts: Can someone help me understand Genesis Rabbah 4?

texts:
The beginning of Genesis Rabbah 4 talks mainly about the firmament in creation account. It goes as follows (from the Artscroll Mesorah publication):

(4:2): "At the moment the Holy One, Blessed is He, said, 'let there be a firmament in the midst of the waters', the middle drop of the waters of the universe crusted and the lower heavens and the upper highest heaves were made."

This I understand less. What does it mean, when it says, "the middle drop of the waters of the universe crusted?"

If there are two firmaments, "lower heavens and upper highest heaves" (as the footnote in this publication says), shouldn't there be three waters (waters above, waters between, and waters below)?

Also, in 4:1 it says that the firmament itself is water. How can something which is water separate water? What is the firmament? What is the water? etc.

I am very confused. Could someone please explain?


texts:
At my shul, during Musaf of Rosh Hashanah (and i think Yom Kippur as well), they sing the piyut ויאתיו כל to the Carlebach tune. At the end, a large percentage of the community gets up and starts dancing around the shul.

On a day when we don't even say hallel, is this appropriate behavior? (Perhaps it depends on your philosophy, Chasidish or Litvak.)


texts: Even Ha'Ezer 62:7 says that in order to say Sheva Brachos at the meals that are made for the week after the wedding for the Chassan and Kallah there needs to be a Panim Chadashos (new face) present. Can a lady count as a Panim Chadashos or only a man?


texts: Is Birkat Ha'Ilanot (blessing on seeing fruit trees' first blossoming in the spring) said on shrubs?

texts:
If a plant is botanically a perennial and identical to a fruit tree, but it grows within a few inches of the ground, many authorities say its fruit warrants a borei pri ha'adama, as if it were a vegetable. Others ignore the height issue, and say the difference between ha'etz and ha'adama is botanical only.

According to the former opinion, could you say Birkat Ha'Ilanot on, say, a wild blueberry bush that's only 20 inches tall? Is it a "fruit tree" for this purpose?


texts:
Who knows three hundred and four?
?ארבעה ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 304.
It could be devilishly hard, perhaps even more like actual work than squeezing out toothpaste, to come up with something from the lazy gematria here.
Check out mi-yodeya-series for the previous three hundred and three entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Why do we say ha-motzi before al achilat matzah instead of after?

texts:
I was taught that it's important not to make an interruption between a b'racha and its fulfillment, such that we don't say anything between making motzi and eating the bread.  To me the b'racha is "attached" to the bread.

At the seder we say al achilat matzah because of the specific mitzvah of eating matzah, but we say it after motzi,1 creating an interruption.  Obviously there's going to be an interruption between one of these b'rachot and the eating, but I'm wondering why they're in the order they are.  It seems to me that it would be better to not break up the already-established connection between motzi and eating, but Chazal are way more learned than I so I assume there is a reason that I haven't seen on my own.  What is it?

1 According to Silverman and Artscroll haggadot, and my memory of what we've done in past years.


texts:
In Tzidkat Hatzaddik 43, we see:

  Sometimes a person is subjected to such a difficult test that it is
  impossible that he not sin.   As our Sages said [in explaining the sin
  of the Golden Calf: “This may be compared to a man who had a son. He
  had him bathed and anointed, he fed him and gave him to drink, he hung
  a purse around his neck and he put him at the door of a brothel.] What
  can that son do in order not to sin?” (Berachot 32a).

  In such a
  situation, a person is considered to be completely coerced, in which
  case the Compassionate One absolves a person.   And so too when a
  person’s [evil] inclination tempts him with incredible, overwhelming
  force, that is a situation of coercion. If Hashem compels his heart,
  his sin was no sin whatsoever. Rather, it was God’s will.

  See
  Ketubot 51b describing a case of a [married] woman who is being raped:
  “Even if, at the end, she cries out that should the rapist stop, she
  would pay him [to continue, she is not considered to be an adulterer,
  and] she is permitted to return to her husband. Why? Because her
  [evil] inclination enveloped her.” Thus, we see that this is
  considered total coercion although [in the end] she was willing.

  Thus, when a person’s [evil] inclination is so great that he cannot
  overcome it, he is [considered to be] under complete coercion. In that
  case, there is no punishment for [what he has done], even if he
  performed a prohibited act, because he was coerced.   However, the
  person himself cannot testify about himself that this is indeed the
  case, because it is possible that he still had the ability to overcome
  his [evil] inclination (as I heard [from the Ishbitzer Rebbe]
  regarding Zimri, who erred in this matter [when he engaged in
  relations with a Moabite princess]).

  (trad. Yaacov David Shulman)

I am confused.

I have several questions, of which the last two are most important to me right now:

1) Is R' Tzadok making a determination that one under the overwhelming influence of the yetzer hara is halachically a shoteh in this instance? If not, what is the practical difference between that and what he is saying?

2) How can the conclusions of this text (such as "his sin was no sin whatsoever. Rather, it was G-d's will") be reconciled with "Hakol b'yedei Shamayim chutz miyirat Shamayim"?

3) Why was Zimri at fault, if the guy at the door to the brothel and the women being raped are totally innocent? (It sounds like the temptation was more or less the same for all of them.)

4) "The person himself cannot testify about himself that this is indeed the case [that he could not stop himself from sinning]." Does this mean that one can never and may never self-assess that one is under coercion [and consequently do some act]?

5) How/why could such a situation of true impossibility ever be, if the reason that we and the yetzer hara exist is so that we can overcome it?
What spiritual purpose would be served for G-d (kavyakhol) by creating occasions of an "impossible-to-resist" yetzer hara?

Thanks.


texts:
Is a ben Noah allowed to lie to a Christian in order to get money from him? Or is it considered as stealing ?

Edit: I've got an answer from a rabbi, who said it's prohibited since it is like tricking his mind in order to get "illegally" something from him.


texts:
Kings I ch. 7 tells of Solomon enlisting a Tyrian smith named חירם, Hiram to fashion many implements that were used in the Temple.

Chronicles II ch. 2 speaks of the King of Tyre sending a smith named חורם, Huram.

Huram is said in ch. 4 to have made basically the same things that Hiram made in Kings. This strongly implies that they were the same person.

Why do the verses name this man חירם in one place and חורם in the other?


texts: What was the topic debated in the series of Satmar/Lubavitch talks?

texts:
I'd heard there was a point in the late twentieth century when the Lubavitcher Rebbe (R' Menachem Mendel Schneurson) would give an address, which would be relayed to the Satmar Rebbe (R' Yoel Teitelbaum), who replied to it in one of his addresses; this continued for quite some time, until one of the rebbes had a stroke.

From what I understand, this was actually some form of a debate between the two (very different) Hassidic movements.

Can anyone provide more information about this, please?


texts: How did Rabbi Akiva start again after losing 24,000 students?

texts: Where did Rebbi Akiva find the inspiration to pick himself up and teach students again after losing 24,000 students?


texts: When/how was the controversy regarding stainless-steel blades for shechitah resolved?

texts:
My understanding is that the use of stainless-steel blades for shechita (kosher slaughter) knives was introduced by the early Hassidic movement and initially opposed by the non-Hassidic leaders.

Today, stainless steel is used by everyone. (I think?).

When, and how and why, was this controversy resolved?


texts:
I have asked this question to a few of my Rabbeim and none have provided me with an answer.

How can something that isn't an issur d'oraysa or an issur d'rabanan, become assur?

It is extremely common in Jewish Law, that when a minhag becomes widely accepted, it has the full force of "being assur". I would like to know exactly how something that neither Hashem nor any Sanhedrin prohibited, can now become assur?

In order to help answer my question, here are a few examples that the Mishna Berura or Shulchan Aruch says are assur, that started as minhagim:

Fasting (besides Yom Kippur and Tisha B'AV) during non-Shmad times.
Most of the three weeks/ 9 days halachos.
Not passing things to your wife when she is a niddah.

There are many more but I want to stay on topic. The bottom line is: How can a minhag become codified into halacha?


texts: Source for the Chazon Ish saying that long jackets are preferable?

texts:
I have heard it first hand from no less than two different rabbis, and seen it in various places (unsourced*) that the Chazon Ish held that short jackets were not tznius, and this is why certain Litvaks who hold by the Chazon Ish in Bnei Brak and elsewhere do not wear short jackets like the rest of the Litvish world.

Did the Chazon Ish say this?

*This includes the ArtScroll Chazon Ish biography as well as the Chazon Ish Haggadah. But neither of those books are primary sources.


texts: Source for Ir Miklat used to improve one's character

texts:
I heard in a shiur that one purpose for sending an accidental killer to the arei miklat, the cities of refuge, was so that they could improve their character. They would be surrounded by the Leviim, and their positive character traits and attributes will rub off on the accidental killer. The fact that they killed someone, albeit unintentionally, shows a certain lacking on his part. Nothing is by chance and Hashem may be trying to send this person a message that they should improve.
I was wondering the source for this idea. The Sefer HaChinuch (#408) says differently, that the land of the Leviim is holy and might atone for the killer 1, or that the Leviim won't reject the killer because of their good character traits. The latter is close but not the same idea.
I seem to recall the shiur quoting this from the Avnei Nezer. I found the Shem MiShmuel, quoting the Avnei Nezer, says that the Leviim give life back to the killer, but that's not the idea I'm looking for.

1 I heard from Rav Tzvi Berkowitz that the idea I'm looking for could be the intent of the Sefer HaChinuch when he says אולי תכפר עליו אדמתם המקדשת בקדשתם, but I'm looking for a more explicit source. Or at least one that isn't a vague reference.


texts:
According to this answer of the question: "Do Jews think that all the unbelievers would go to hell someday?" a response is:

  If by "unbelievers" you mean those who are not Jewish, then the
  answer is "no".

By this answer I would guess it means "no" even Christians and Muslims won't go to hell (because they are literally not Jewish). But I also feel the term "Not Jewish" could be interpreted as in people who doesn't believe in God at all. Therefore that term might not include people that believe in a religion other than Judaism but believe in God.

So I'd like to confirm, does Judaism teach that Christians and Muslims will go to hell?

And after the confirmation, I'd like to know if there are different of opinions? If so, by who?

If they won't go to hell, does that mean that they are going to paradise? Or are there alternatives?


texts:
Are there opinions who say you can't wear all four tzitzit in front, as the Temanim do?

Please bring sources. Thank you!!


texts:
What is Ezra's Immersion / טבילת עזרא and:

Why was it canceled?
How was it canceled?


texts: In Judaism do they believe that writting God's name is swearing an oath?

texts: I have recently asked a question about taking God's name in vain. And I have been told that swearing is taking his name in vain. So in teachings I see it mentioned G-d or Gcd. Showing to me a resistance of even saying the word "God". Why is this necessary? For when I say "God" I most likely am not swearing an oath. In Judaism do they believe that writing God's name is swearing an oath?


texts: Candle processions in Fiddler on the Roof and Yentl weddings

texts:
In both Fiddler on the Roof and Yentl, the wedding scene includes the bride and groom being led to the Chuppah by processions wherein everyone carries a candle. All guests are also holding candles at the wedding scene in Cabaret (couldn't find the relevant scene on youtube).

(The Fiddler on the Roof scene is an outdoor wedding. The Yentl wedding happens indoors, although I'm not sure where the procession comes in. The Cabaret wedding is completely indoors - there wouldn't have been anything outdoors with the Nazis on the rise). Even for outdoors events, holding candles in one's hand was not the "standard" way of lighting one's way in any period of time that I'm aware of. Instead, normally lamps were used, giving the candle some protection from the wind. Torches were also commonly used for processions. And by the time of Cabaret, there was electricity and gas lighting.)

I have never seen or heard of such a tradition in real life. Closest I could find is two candles, as discussed in this question.

Have those processions with candles really existed somewhere at some point of time, as some local tradition? Or have they been made up for the movies? If the latter, how did the same erroneous tradition find its way into multiple movies?


texts:
Following the discussion about people's names in Halacha,

Is there any obligation and a way of registering names in the Halacha?

Is there an authority responsible for registering names - a Bais Din or a Rabbi of the community, whose job is to register the babies names and the changes and share them between the communities?

For example, I was born Eli - who's witnessing that I'm Eli? And what if tomorrow I move to Tel Aviv and call myself Hayim? Then two people know me by different names and they can't testify in capital crimes or Kiddushin and Gittin.

I know that the IDs is a very recent invention, but how the Halachah addresses that?


texts:
UPDATE: I reached out to one of the ministries listed below and was told that this was said by RABBI SCHNEERSON.

So if anyone knows of a message, whether printed/published or audio/video, of Rabbi Schneerson, aka Rebbe, making comments like those listed below, that would probably be what I am looking for. Especially is it includes him using the phrase "children of miracles" as that seems to be the common phrase of both quotes.

I am wondering if anyone can help me identify source information for two similar quotes I have heard by Christian Pastors, stating that the quotes are from "a famous rabbi"

The first is from a book titled 'Unveiling Ancient Biblical Secrets' by Pastor Larry Huch, where he says:

"That famous rabbi went on to say that the Messiah is ready to come, but first, something else will happen: there will be a group of Gentiles (non-Jews) whose eyes will be opened in order to understand Jewish teachings such as Passover, Shabbat, Rosh Hashanah, and Yom Kippur. At first, those around them will think it strange, but then, these Gentiles will begin to see such miracles and blessings of God in a way that draws the attention of the entire world. Those whose eyes will be opened will be called "the children of miracles.""

Pastor Huch's book is available on Google in preview if you would like to view the entire page this was stated on for context.

The other is a quote from Pastor Rod Parsley who made a similar claim/statement/quote in a message delivered from his Church. Parsley stated:

"A prominent Jewish rabbi was teaching ten thousand rabbis, and here's what he said, "Messiah is ready to come right now. But just prior, a group of Gentile's eyes will be opened regarding four cups and miracles associated with Passover. They will be called "the children of miracles."""

I assume these statements would have been made by the same Rabbi, but neither Pastor gave reference to who said these things. I am hoping, assuming that these are legitimate quotes made by a Jewish Rabbi, that someone on this group may be able to help me identify the source and even the original documentation of these quotes. I would love to study this out in the context of the full message(s) that these statements were given in.

Blessings and Shalom

Tom


texts: I have noticed that some people take a lot longer to pray than others.  I was wondering what exactly adds to this length?  I do understand it's probably thinking of the meaning of the words etc. but being that its davened so often, doesn't the person know what he is saying already?  And wouldn't that familiarity reduce rather than lengthen the time needed?


texts: Use of speaking "Baruch HaShem" in 1492 Spain

texts:
I am writing a play that takes place during the Spanish Inquisition. A Rabbi is walking home from the King's court and his belongings are tossed to the ground by hooligans. A young Spanish girl picks up one of the flowers that was tossed and hands it to him. He says, "Baruch HaShem." then kneels down to her and says, "What is your name, my child?"

My question is - is the use of "Baruch HaShem" appropriate for 1492 Spain?


texts: Derobonon extensions of mide'oraita laws - list

texts:
In Mas. Kiddushin, 45b, the gemara discusses a woman who has undergone eirusin but the status of her nesuin is in doubt. The question arises as to whether she can (if she married a kohein) eat of his t'rumah. One element of the answer is that, min hatorah, she can because the eirusin status is enough to allow her to do so regardless of the nesuin status, but the robonon extended the law and require nisuin so as to avoid potential problems that could arise if she, still living in her father's house, brought back any t'rumah from her betrothed. [from note 10 on 45b2 in the Schottenstein, which cites Ketubot 58a-b].

There are other cases where, in order to forestall potential problems, a fence is made around what is min hatorah, allowed, and the practice is to follow the derobonon's forbidding of it.

Is there a master list of such rabbinical enactments forbidding what was mide'oraita permitted? There are, in the gemara, practical consequences, or at least, theoretical halachic implications to these distinctions (see note 14 on 45b2) so a complete list would be helpful in parsing certain halachic arguments.


texts:
I'm going to be at a seder this year with other adults who are all relatively familiar with the text and structure of the haggadah. Most have heard many of the classic divrei torah many times. I'm looking for a way to "spice up" the seder.

Has anyone been to a seder with similar company and found it to be a new and invigorating educational experience? What techniques did they use? Longer divrei torah? Shorter divrei torah? Themed divrei torah? What about pausing the haggadah in the middle and switching texts to: Chumash? Talmud Pesachim? Shulchan Aruch? In what other unique ways can I "cause us to view ourselves as if we ourselves had left Egypt" and get involved in the seder?

All ideas and suggestions are welcome.


texts: Why don't they use a coffin for Israeli burials, but do elsewhere?

texts:
Someone told me that in Israel, a dead body is buried directly in the ground with no coffin. Why do they do this only in Israel, and use coffins outside Israel?

Note: Rather than phrase the question "reversely", your answer can be phrased this way if you can cite a source that the original halacha or minhag was to bury without a coffin, and the idea of coffins was used later on, historically. If so, please provide some historical context as to when coffins became more common.


texts:
The pasuk says והעיר שושן צהלה ושמחה. This was before the war happened yet, so how could they rejoice, they didn't know they were going to win?
The answer must be they were confident in the (צהל(ה and the סם חיה the Torah which is compared to סם חיים-- the שׂ & ס are interchangeable. They were confident in their torah and that they would be able to fight the war.
The question is, Torah and tefilah have a lot more to do with success in battle than fighting. So why does the pasuk say the צהל first, if they put their trust in Hashem in the zechus of Torah?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Should a woman make a bracha before doing a non-required mitzvah?

texts:
I am thinking of mitzvot like

Counting the omer
Lulav and esrog

...which are not technically required of women--but women are allowed to do them--and which are preceded by brachos of the form "... v'tzivanu..." ("...and Who has commanded us regarding...")

Should/may a woman make this bracha on her optional mitzvah?


texts: Do you know of any interesting commentaries on the song "Amar H' Leya'akov" that's part of the after-Shabbat liturgy?


texts: Why does the Oruch HaShulchan tell the number of words in the blessings of the Amidah?

texts:
The Oruch HaShulchan (eg here) mentions how many words there are in each of the blessings of the weekday Amidah and gives a reason why that number of words is used.

For example for the blessing of T'ka bashofar he says:

  ויש בה עשרים תיבות (טור ופרי עץ חיים) כנגד פסוק: "וביום שמחתכם...
  ותקעתם בחצוצרות...", שיש בו גם כן עשרים תיבות (טור סוף סימן קי"ז).

  And there are twenty words corresponding to the possuk “and on the day
  of your rejoicing .. and you shall blow on the trumpets” which also
  has 20 words.

Why does the  Oruch HaShulchan mention it? Is it somehow advisable to have this in mind when praying?


texts: Sending an email or whatsapp to someone when it is shabbos in their location

texts:
I have heard that there is some sort of issue with sending messages to people who are in a place where it is shabbos, even if they are totally shomer shabbos. No source comes to mind, but I think it might be the opinion of Rav Schachter.
What would the problem be?


texts: Rebbe Nachman said that it is especially powerful to allow tears to flow during the Amidah. How does one come to tears? What thoughts should one have while davening to allow tears to flow in order to open The Gates?


texts:
What bracha does one make on wheat gluten, a.k.a. Seitan? http://en.m.wikipedia.org/wiki/Seitan

I'm aware of this opinion saying it's Shehakol
http://www.yeshiva.co/ask/?id=113

I'm curious though if there are other opinions.

For instance see here https://www.google.com/url?sa=t&source=web&rct=j&ei=JwdMVYqGIYO1yQTOyICABw&url=http://www.jewishpathways.com/files/Soups_and_Cereals.pdf&ved=0CCAQFjAC&usg=AFQjCNFKqo5rUKF_b2LTbXyv1mZcmlulMQ&sig2=rFjvgJUNxASkD1_NjlDBgg
 page 6 footnote 15. It seems to imply that wheat gluten would in fact be Mezonos if not for the fact that in that case it is functioning as a binding agent and therefore battul.


texts: Why aren't there more Birchot Hanehenin?

texts:
According to the gemara (B'rachot 35) "If one benefits from this world without blessing, it is as if he steals from Hash-m" and the discussion then applies this to a variety of blessings we are to say before we eat foods. As mentioned here, "partaking in His creation without consent would be tantamount to stealing. When we acknowledge that our food comes from God – i.e. we say a bracha – God grants us permission to partake in the world's pleasures."
But we benefit from the world in so many more ways than just eating, all the time. If I take cotton and weave a shirt, if I take corn and use it for ethanol, if I take a frond, or by extension, an umbrella and cover myself in a rainstorm, or sit at a table or play a video game. In each case, I am benefiting from the world but I don't know of a particular blessing I should be making. It seems, though, that every moment, during which I am breathing air, I should be making a blessing asking for permission.
Why does the gemara extend Birchat Hanehenin to eating and not to the myriad other things I do for which I might think I would similarly have to ask that permission?


texts: Do you say mashiv haruach in shacharis Shemini Atzeres if tzibbur already did it in mussaf?

texts: If one is davening at home on the first day of Shemini Atzeres and he has not davened Shacharis yet, but the tzibbur has already davened Mussaf and said mashiv haruach, should he insert mashiv haruach in his Shacharis davening?


texts: Can one say amen to a blessing invoked by a Christian?

texts:
I was watching the blessings recited by clergy of various religions at the currently ongoing Republican National Convention to see if the blessings were made generally to G-d, or if the one giving the blessing would invoke powers antithetical to Judaism, such as the trinity.

Some were general, but there was (at least) one blessing that mentioned Jesus as a protector.  Obviously, a Jew may not believe in or say amen to such a blessing.  But may one answer amen to a blessing recited by one who believes the idea of Jesus as a power, but makes a general blessing to "god"?

Additionally, there was a blessing (from a Greek Orthodox priest) which made no mention of an additional power besides a god, but performed the Sign of the Cross as he was completing the blessing.  Would this affect responding to his blessing?


texts: Going out on Shabbat for Avenging your father's murder?

texts:
In the Mishna Berurah on the end of Siman 306 (page 200 of Vol. 3 in the classic editions) he writes:

כתב כנה"ג דללכת חוץ לתחום בשבת לנקום נקמת אביו מרוצחים מותר ותמה עליו המג"א וש"א דהא לא עדיף משאר צורך מצוה דאסור לילך חוץ לתחום עבורה:
In the Sefer Knesset Hagedola - כְּנֶסֶת הגְּדוֹלָה - it is written one is permitted to leave the (2000 Amot) Shabbat boundary in order to avenge one's father revenge from murderers.
The Magen Avraham and Sha'agat Arye wonder about this since it's no different from any other Mitzvah that one can't leave the Shabbat boundary to fulfill.

What exactly is this לנקום נקמת אביו מרוצחים - avenging one's father revenge from murderers - that we are discussing?
If it's talking about a Biblical Honour Killing (as in גּוֹאֵל הַדָּם) then why only a father? All close relatives should have the same status. (Rambam says וְכָל הָרָאוּי לִירֻשָּׁה הוּא גּוֹאֵל הַדָּם - anybody who qualifies for the inheritance is a גּוֹאֵל הַדָּם).
What revenge is the Knesset Hagedola referring to?


texts: What does the Megillah mean when it says Mordechai was "dover shalom" to all his seed?

texts: Megillas Esther 10:3 tells us that Mordechai was great among the Jews and accepted of the multitude of his brethren; "seeking the good of his people and speaking peace [v'dover shalom] to all his seed."  What does the Megillah mean by v'dover shalom?  Is the reference to "his seed" literal, or is it speaking of the entire nation, as context would suggest?


texts: How can one calculate Jewish sunrise and sunset? I'm not necessarily asking for a formula. Just wondering if there's a difference between Halachik rise/set and what the world considers [e.g. science] rise/set, and if there is, what the difference is?


texts: PTIJ: India is the size of an olive - so what?

texts:
After getting close to the end of a complex halachic treatise, I found a psak that I have trouble understanding (between the laws of walking female infants and the blessing for smelling Lebanon):

יֵֽלְכוּ֙ יֹֽנְקוֹתָ֔יו וִיהִ֥י כַזַּ֖יִת הוֹד֑וֹ וְרֵ֥יחַֽ ל֖וֹ כַּלְּבָנֽוֹן׃
India is a kezayit

I found this line puzzling, because I can't think of where there is an obligation or prohibition to consume India. If it said that matzah on Passover or eating on Yom Hakkippurim is a kezayit, I would understand. But what's the nafka minah of India being a kezayit?

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


texts: Let’s say you have an awful teacher in school that doesn’t know how to teach properly. Are you allowed to tell your parents that that teacher is bad? Or is this Lashon hara? If it is Lashon Hara, how are you supposed to explain that your failing the class because the teacher is bad. Please cite sources.


texts:
As far as I know, the most accepted Posek around the entire non-Chassidic Ashkenazi world is the Mishna Berura (and of course the Rama). He wrote the sections to his commentary to the Code of Jewish Law:

Mishna Berura - concise and easy to learn additional laws and customs to the Shulhan Aruch as well as explanations usually bringing earlier sages such as: Elya Raba, Magen Avraham, and Baer Hetev.
Biur Halacha - a little more in depth than the Mishna Berura where he usually sources his opinions and says why he holds like does
Shaar HaTziyun - the sources for his words

Do the Ashkenazim that follow the M"B follow the words of the Biur Halacha as well? Or does this Hashkafa differ by Minhag?


texts:
I am still learning Hebrew, so some aid in translating this short passage would be much appreciated. Seems to say something about the Babylonian exile and regarding kere and ketiv?
Radak's commentary on II Samuel 15:21:

כי אם במקום. אם כתיב ולא קרי והענין אחד אם קרי או לא קרי והמלות האלה דכתיבין ולא קורין או דקורין ולא כתיבין וכן קרי וכתיב נראה כי בגלות הראשון אבדו הספרים ונטלטלו והחכמים יודעי המקרא מתו ואנשי כנסת הגדולה שהחזירו התורה ליושנה מצאו מחלוקת בספרים הנמצאים והלכו בהם אחר הרוב לפי דעתם ובמקום שלא השיגה דעתם על הברור כתבו האחד ולא נקדו או כתבו מבחוץ ולא כתבו מבפנים או כתבו אחד מבחוץ ואחד מבפנים:

Could a full translation be provided please


texts: Being Michalel Shabbos during a Psychotic attack

texts: If someone is michalel shabbos during a psychotic attack should he do teshuva for that chilul shabbos? Is there a difference between someone who remembers doing the aveirah and one with no recollection of the aveirah?


texts:
The winter season is around the corner and I am wondering if it's damaging to leave tefillin out in the cold (I usually leave mine in a room with no heat).

Would this ruin the tefillin because of possible shrinkage?


texts:
I am puzzled by this line in the Mishna [Sanhedrin 10:1]:

וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה
And these are the ones who have no portion in the World to Come: He who says that the resurrection of the dead is not from the Torah.

What does it mean?
(1) That you must believe in the resurrection of the dead or you are penalized big time, even though you may otherwise be a fully observant Jew?  That can't be, because Judaism does not mandate belief. (The Rambam believed it did, other luminaries disagreed, but the fact is that you can't make yourself believe.  In Eichah Rabbah, Prologue II (see also Yerushalmi, Chagigah 1:7), we read:

It is written "They have forsaken Me and have not kept My law" [Jer. 16:11].  [This means that God said:] I wish they had forsaken Me but still kept My law, because by occupying themselves with it, the light which it contains would have led them back to the right path.)

(2) That you may believe what you want, but you may not SAY or preach certain things out loud?  That's a matter of action, not belief, and you can certainly control yourself.  (The Mishnah says: He who SAYS.)
(3) That it's your belief that CAUSES your portion in the World to Come to become real? (Mind over matter, as it were, which gets us into esoterica, philosophy, and even physics.)


texts: What's the practical difference of what Maveh means?

texts:
In the gemara in Bava Kama on Daf 3b there is a discussion about what the word Maveh (מבעה) in the Mishnah [on 2a] means. The gemara brings a dispute: Rav holds that Maveh means "man" (i.e. when a man damages) and Shmuel holds Maveh means "tooth" (i.e. when an animal damages by eating).
The Rabbeinu Chananel on that daf says: [in the print I linked to, it's on the right side, 16 lines from the end]

וקיימא לן כרב דסוגיין דשמעתין כותיה
That we pasken like Rav [...]

My question is what practical difference does this make? At the end of the day both Rav and Shmuel agree that an animal and and a man who damage are obligated to pay. They are only arguing about what the word in the Mishnah means.
So why does the Rabeinu Chananel say that we Pasken like Rav? What is this coming to teach us?


texts: Would it be right to teach Torah to a tinok shenishba if teaching him will cause him to cease being a tinok shenishba?

texts:
Say there is a person who is a tinok shenishba according to all opinions.

Is there any problem with teaching him Torah if it will cause him to cease being a tinok shinishba and it seems likely that he will not keep mitzvot even after being taught Torah?


texts:
One can do Kiddushin through a Shliach. Can one do Nisuyin through a Shliach?

Can one acquire a room and have the Shliach bring the bride into it?


texts:
A simple question on Nussach Hatefila. On the basis of Tosfot Yom tov

מסכת ערלה פרק ב - משנה ו

וּלְמָה אָמְרוּ כָּל הַמְחַמֵּץ וְהַמְתַבֵּל וְהַמְדַמֵּעַ לְהַחֲמִיר

See Tosfot Yom Tov "והלמד שימושית והקריאה בשוא והמ"ם פתוחה..."
Pitum Haketoretבֹּרִית כַּרְשִׁינָה לָמָה הִיא בָאָה, כְּדֵי לְיַפּוֹת בָּהּ אֶת הַצִּפֹּרֶן, כְּדֵי שֶׁתְּהֵא נָאָה. יֵין קַפְרִיסִין לָמָה הוּא בָא כְּדֵי לִשְׁרוֹת בּוֹ אֶת הַצִּפֹּרֶן כְּדֵי שֶׁתְּהֵא עַזָּה,

Why Lama (why) and not Lema (what is the purpose)?
 The same problematic exist with bema, bama/bame or kama kema
במרה כמה למה
Open question or multiple choice question. I think that the point is this. Borit karshina --> multiple choice question for which spice, which function --> Tsiporen... naa
Yayn Kafrisin --> m.c.q -->tsiporen ...aza


texts: Bal Tosif for women eating in sukah on Shmini Atezeret?

texts: It is written in Shulchan Aruch Orach Chaim 66:1 that one may not sit a sukkah on Shemini Atzeret (Simchat Torah in chutz la'aretz) because it looks like bal tosif. Does this also apply to women? Can they transgress bal tosif if the are not commanded in this mitzvah?


texts: If a Shochet under the influence of alcohol slaughtered meat is the meat kosher for consumption or does the fact that he is drunk make him equivalent to a Shoteh (a mentally incompetent person) thereby disqualifying his Shechita?


texts: Joseph's interpretation of 7 years of famine - was his prediction false?

texts:
There appear to be a few conflicting verses and commentaries on this topic.

When Joseph intreprest Pharaoh's dreams he says, Genesis 41:28:

  ה֣וּא הַדָּבָ֔ר אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־פַּרְעֹ֑ה אֲשֶׁ֧ר
  הָאֱלֹהִ֛ים עֹשֶׂ֖ה הֶרְאָ֥ה אֶת־פַּרְעֹֽה׃

  That is the thing which I spoke to Pharaoh: what God is about to do He
  has shown Pharaoh.

Then, Joseph explains to Pharaoh that there will be 7 years of plenty followed by 7 years of famine.

When the brothers come to Egypt, Joseph says:

Genesis 45:6:

  כִּי־זֶ֛ה שְׁנָתַ֥יִם הָרָעָ֖ב בְּקֶ֣רֶב הָאָ֑רֶץ וְעוֹד֙ חָמֵ֣שׁ
  שָׁנִ֔ים אֲשֶׁ֥ר אֵין־חָרִ֖ישׁ וְקָצִּֽיר׃

  For these two years has the famine been in the land; and there are yet
  five years, in which there shall be neither plowing nor harvest.

What he tells his brothers concurs with how he interpreted Pharaoh's dream. 2 years have past another 5 years - a total of 7 years.

But, later, we see that the Egyptians come at the 2nd year of the famine, and ask Joseph for food, Joseph says:

Genesis 47:23:

  וַיֹּ֤אמֶר יוֹסֵף֙ אֶל־הָעָ֔ם הֵן֩ קָנִ֨יתִי אֶתְכֶ֥ם הַיּ֛וֹם
  וְאֶת־אַדְמַתְכֶ֖ם לְפַרְעֹ֑ה הֵֽא־לָכֶ֣ם זֶ֔רַע וּזְרַעְתֶּ֖ם
  אֶת־הָאֲדָמָֽה׃

  Then Joseph said unto the people: ‘Behold, I have bought you this day
  and your land for Pharaoh. Lo, here is seed for you, and ye shall sow
  the land.

Q - If the famine was supposed to last another 5 years, what would sowing seeds accomplish?

A - Rash"i (among others) citing Tosefta Sotah* explains that when Jacob arrived, the famine stopped.

OK, that explains what happened, except for some puzzling contradictions:

After Jacob dies, Joseph says, in Genesis 50:21:

  וְעַתָּה֙ אַל־תִּירָ֔אוּ אָנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם
  וְאֶֽת־טַפְּכֶ֑ם וַיְנַחֵ֣ם אוֹתָ֔ם וַיְדַבֵּ֖ר עַל־לִבָּֽם׃

  Now don't fear; I will sustain you, and your little ones.’
  And he comforted them, and spoke kindly to them.

Supposedly, the famine has ended long ago. Why does Joseph say "I will sustain you". If there's no famine, the family has food and doesn't have to rely on Joseph to sustain them. The family was wealthy and there was food available. Is this some implication that after Jacob died the remaining years of the famine returned?


texts: How is Rav Feinstein's psak regarding subway travel and the sexes distinguished today by those wanting to sit separately on buses and planes?

texts:
Other questions have been asked about riding public transportation in close proximity with persons of the opposite sex. It was cited that Rav Moshe Feinstein, zt'l, permitted men to ride on crowded subway cars in close proximity with women even though it might entail actual touching.

Currently, there has been conflict on airplanes and buses where men have asked women to change their seats, or have asked others to exchange seats so as not to sit next to a woman.  Given that these persons are relying on a psak halacha by some gadol, I am curious as to how those decisions distinguish Rav Feinstein's reasoning.


texts: Zodiac Signs for gaining insight into the nature of ones children

texts:
i read that the GR"A said its invaluable to know the zodiac signs to gain insight into the nature of ones children to better know how to raise them.

Does anyone know any information about being born on december 1 & or january 20?


texts: In Seder HaDoros, it tells us that Bildad HaShuchi was one of the sons of Shuach ben Avraham Avinu. It also tells us that Elihu ben Barachel HaBuzi was son of Barachel ben Buz ben Nochor ben Terach. Who (genealogically) was Eliphaz HaTeimoni? Please cite any sources.


texts:
Feldheim used to publish a book with the piyutim added for shabbatot throughout the year, which I have heard referred to by such disparate names as "the blue book"*,  Piyutim le-shabatot ha-shana le-fi minhag Ashkenaz ** and Piyutim lechol shabbat beshabbato* **. Does anyone know the ISBN or locations on the internet where it might be found for sale?

*From an article on Shnei Zeitim originating on KAYJ.net

**cf. ibid.

***From an email exchange with R' Wallis Wiesenthal


texts:
Where can I find information for a digital wall kiosk to hang up in a Shul to get donations or to pay Shul balances?

I saw that in Israel they have it in almost every shul but in the US I don't see it very often.


texts: Do Lubavitcher's have to pay double for stealing Rabbeinu Tam's Tefillin?

texts:
There's a Lubavitcher in my shul who takes off his tefillin during the middle of Shacharit, and puts on another one. I asked him what he's doing - why is he putting on a different pair of tefillin.
He says, "I'm wearing Rabbeinu Tam's Tefillin." I asked him, "Are you sure that Rabbeinu Tam won't mind? Does he know about this?" He says, "No, he doesn't know about this, but I don't think he would mind at all."
I don't know about how "kosher" this is. It sounds like stealing to me to take Rabbeinu Tam's tefillin without his permission. Not only that, you would think that he would return the tefillin to the locker that he borrowed it from. But no - he takes Rabbeinu Tam's tefillin home with him!
This really sounds like stealing to me. The guy tells me that many Lubavitchers are doing likewise. Are they all stealing? If they get caught, wouldn't they have to pay a double penalty?

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


texts:
In chapter 3 of Hilchos Teshuva, Rambam says

  The following individuals do not have a portion in the world to come. Rather, their [souls] are cut off and they are judged for their great wickedness and sins, forever ( לעולם ולעולמי עולמים) [...]

This seems to imply that those individuals will receive eternal judgement/retribution.

However, in chapter 8, he says

  The retribution beyond which there is no greater retribution is that the soul will be cut off and not merit this life as [Numbers 15:31] states: "This soul shall surely be cut off. His sin shall remain upon him."
  This refers to the obliteration of the soul [...] All the synonyms for nullification and destruction are used to refer to it for it is the [ultimate] nullification after which there is no renewal and the [ultimate] loss which can never be recovered.

From this it seems that the souls which are cut off are destroyed or nullified  (so they simply cease to exist) -  and so do not actually exist forever to receive eternal judgement/punishment.

How can we reconcile these statements?


texts: Removing haskamot when reprinting a sefer

texts:
I have heard that, recently, some publishers who reprint old sefarim remove some haskamot (approbations) from the book when they reprint it.

(Specifically, I heard that some Israeli chareidi publishers remove the haskamot of R' Kook and other Zionist rabbis whom they disagree with.)

Is this true?
If it is, are there any halachot regarding leaving in the original haskamot when one reprints a book?

Perhaps they are now misrepresenting the book, or showing disgrace to the works of rabbi, or similar?


texts: Does person reading Megillah silently from a scroll in private fulfill the mitzvah?

texts:
According to several online sources, at a public reading of Megillat Esther it is preferable that one should follow along silently from a kosher scroll, so that if you miss hearing a word you will nevertheless have fulfilled the mitzvah of reading the entire Megillah from a scroll.
This seems to imply that the hearing of the Megillah is not the essence of the mitzvah -- and indeed the same sources linked above all say that the real mitzvah is to read the megillah.
So my question:  if one is, for reasons of health or other complicating factors, unable to attend a public megillah reading, so is going to read it privately at home, from a kosher scroll -- does that reading need to be done out loud, or is a silent reading sufficient?
(A related question is at Would somebody be yotze the Megillah reading by watching it LIVE STREAMING while following from a Kosher Megillah?, but that question has no answers, and adds the complicating additional factor of listening to a live stream while simultaneously following along silently.  Which, to be honest, I am also interested in -- but I would like to separate out the two issues of "reading silently" and "listening to a livestream", which I think each raise separate questions.)


texts: Sources for allowing/forbidding lifting and replacing the lid of a pot on a Blech or of a Crock-pot on Shabbos

texts: What are the sources that discuss whether or not one is allowed to lift and replace the lid of a pot on a Blech, or of a Crock-pot®, on Shabbos?


texts: How did the Rabbis know that people were intentionally leaving food on the stove?

texts:
The Talmud (Shabbat 38a) records the following rabbinic decree:

מאי גזירתא דאמר רב יהודה בר שמואל א"ר אבא אמר רב כהנא אמר רב בתחילה היו אומרים המבשל בשבת בשוגג יאכל במזיד לא יאכל וה"ה לשוכח משרבו משהין במזיד ואומרים שכחים אנו חזרו וקנסו על השוכח
What was the preventive measure?-For R. Judah b. Samuel said in the name of R. Abba in the name of R. Kahana in Rab's name: At first it was ruled: One who cooks [food] on the Sabbath unwittingly, he may eat [thereof], if deliberately, he may not eat; and the same applies to one who forgets. But when those who intentionally left [it there] grew numerous, and they pleaded, We had forgotten [it on the stove], they [the Sages] retraced their steps and penalized him who forgot.
(Soncino translation)

How did the Rabbis know that people were leaving food on the stove intentionally? Isn’t the whole problem that a bystander can’t know what the person intended?
Did they have some specific way that they knew this? Or was it perhaps merely a statistical assumption that there couldn’t possibly be that much unintentional leaving on the stove?


texts:
Where in the Tanakh, on a peshat level, is "Yetzer HaTov" derived?
Rashi seems to derive "Yetzer HaRa" from Genesis 8:21 (because the words "yetzer" and "ra" are mentioned there):

And the Lord smelled the pleasant aroma, and the Lord said to Himself,
"I will no longer curse the earth because of man, for the imagination
of man's heart is evil from his youth, and I will no longer smite all
living things as I have done.

https://www.chabad.org/library/bible_cdo/aid/8172/jewish/Chapter-8.htm/showrashi/true
If Rashi or the rabbis derived "Yetzer HaRa" from Genesis 8,21, because both the words "yetzer" and "ra" are mentioned there (which I accept as satisfying the peshat level); where, therefore, in the Tanakh is "Yetzer HaTov" derived?
The possible answer given by Rashi is somewhat of a stretch from a peshat level. I am therefore still looking for a Tanakh source on a peshat level.
So, for information, Rashi seems to suggest that "yetzer hatov" is derived from a poetic passage, Kohelet 4:13, where neither the words "yetzer" or "tov" exist:

"Better a poor and wise child than an old and foolish king, who no
longer knows to receive admonition."

Better a poor and wise child: This is the good inclination, and why is it called a child? Because it does not enter man until thirteen
years.

https://www.chabad.org/library/bible_cdo/aid/16465/showrashi/true
Again, I find this quite a stretch to relate to "Yetzer HaTov" on a peshat level; and I am therefore still looking for a Tanakh source on a peshat level. (Please note, my quesion is not whether Yetzer HaTov exists or not; but, where in the Tanakh, is it derived, on a peshat level?)


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Can one use on Shabbos an automatic toilet with an electric sensor that triggers the flushing mechanism when you are done? For example in a hotel lobby, or a public building. Assume there is no other toilet reasonably available.

Basically, does ba'al tishaktzu/ kavod habri'os/  being in discomfort etc. override the potential problems of triggering the toilet to flush?

Would that same scenario be applicable to to an automatic sink? (ie so no one has to touch one's dirty hands)


texts: How seriously does Orthodox Judaism take the prophecy of Isaiah that God will give the Jews "as a light unto the Gentiles"?

texts:
How much weight, seriousness and focus does orthodox Judaism give to the prophecy of Isaiah 49:6:

  It is too small a thing that thou shall be my servant to raise up the
  tribes of Jacob and restore the preserved of Israel:  I have given
  thee for a light unto the Gentiles, that thou mayst be my salvation
  unto the ends of the earth.

In what ways do the Orthodox and Hasidim endeavor to be "a light unto the Gentiles"?  I ask this from the perspective of someone to whom it seems the deeper someone is into Orthodox Judaism, the more they try to limit their contact and exposure to Gentiles as much as possible.


texts: Apparently this abbreviation is supposed to mean זכותו יגן עלינו. Surely this is grammatically incorrect, as the word זכות is feminine, and the phrase should be זכותו תגן עלינו?


texts: Altering the Spelling out the Hebrew Year

texts: In 1983-1984, the Hebrew year was 5744.  Normally, the year would have been spelled out in Hebrew letters תשמ״ד, but according to my rabbi then, Rabbi Phillip Rabinowitz, zt'l, as pronounced the word would mean "annihilation" and therefore we should change the last two letters so that it reads תשד״ם. He told me that it had been done in earlier years when the spelling out of the year might portend something bad for the Jewish people.  What other years was the spelling of the Hebrew calendar year altered for this purpose?


texts: Rav Hirsch was- and is well known for his extensive literary canon, which ranges from Torah, to tefillah, to hashkafah. However, today there are a good number of English editions of some of his works. Which ones, on a book-to-book basis, are widely considered the most accurate and legible?


texts:
What does the Korban Pesach signify?
What does the Korban Pesach signify?


texts: The Kitzur writes (33:8) that at the time of the tekufa, one should place a piece of metal on all non-cooked, non-pickled, or non-salted, food and drink. I know that this is not followed nowadays, but what is the reason for it?