texts: Difference between the Mishnah, Gemara and the Talmud

texts:
As a non-Jew, I would like to know the difference between the Mishnah, Gemara and the Talmud. I understand that the Oral Law was not written down until after the destruction of the second temple. That is obviously why it is called the Oral law.

Also what are the oldest recorded written citings of either the Mishnah, the Gemara or the Talmud in other Rabbinic literature?

EDIT: I found answer to part of my question at the meta link provided by Jake below:

  גמרא - gemara — The body of talmudic analysis of and commentary to the
  Mishna, found in the Babylonian Talmud and Jerusalem Tamud.

  משנה — mishna —

  a body of law compiled circa 200 CE (circa 4000 anno mundi).
  a paragraph in that work. plural: משניות — mishnayot, mishnayos

I'd still like an answer to the second part of my question (and more explanation to the EDIT part above, if I have missed something or the information above is not correct).


texts: I recently heard that in Belz they changed the Shin on the Tefilin Shel Rosh due to an old pair that was found that the Rebbi believed to be the true Mesorah. Is this true? How does the new Shin compare to the regular Shin that either Ashkenazim, Sefardim or Chabad uses? A photo showing the difference would be appreciated.


texts: Witnesses becoming invalid Ex Post Facto

texts: Suppose Reuvain & Shimon sign a document as witnesses for Levi. Now a few years later Reuvain marries Shimon's sister. Brother in laws may not be witnesses together. Rambam Edus - 13:6. Does this affect the document in any way Ex Post Facto?


texts:
Hizzuk Emunah ("Faith Strengthened") is a Jewish response to Christian missionaries, composed by Lithuanian Karaite scholar, Isaac ben Abraham of Troki.

I managed to find an English version of this work via Jews for Judaism, however I would be interested in a Hebrew version, online.  Does anyone know where I could find this?


texts: Are there any types of questions that Eliyahu (Elijah) cannot answer?

texts: The Gemarrah often lists disputes that end in "Teiku". I understood that this term was an acronym that meant that Eliyahu will eventually answer such questions and problems. Are there any types of questions mentioned in the Gemarrah or elsewhere that Eliyahu cannot answer? (Please don't say "this one", LOL :-)


texts: What is the meaning of the term בוחן כליות in High Holiday prayers?

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In Nusach Ashkenaz (and I assume Nusach Sefard as well as other nuscha'ot), there is a "hymn" said as part of the Musaph service on both days of Rosh Hashanna and Yom Kippur that has a refrain וכל מאמינים (Everyone believes).

One of the phrases says:
וכל מאמינים שהוא בוחן כליות

Translating literally:

"Everyone believes that He (G-d) checks the kidneys"

I assume that the term בוחן כליות is a metaphor for "a person's intentions or thoughts". But, I am trying to get a sense that if that is what is meant, what is the connection of mentioning the kidneys and what does it mean to "check" or "investigate" them. Investigate what?


texts: Are there sources for someone who constantly has anxiety about regretting his mitzvot? To better explain this, one who keeps doing mitzvot but has an anxiety that he regrets the mitzvot when he actually doesn’t?


texts:
In Eruvin 74b.2, the Gemara rejects a proof by saying:

לְעוֹלָם אֵימָא לָךְ קַיבְּלַהּ מִינֵּהּ, וְהָכָא חַזָּנָא הוּא דַּהֲוָה אָכֵיל נַהֲמָא בְּבֵיתֵיהּ וְאָתֵי בָּיֵית בְּבֵי כְנִישְׁתָּא
The Gemara rejects this proof. Actually, you can say that Shmuel accepted Rabbi Elazar’s objection and retracted his opinion, and here there was a synagogue attendant who would eat bread in his own house that was located elsewhere, but would come and sleep in the synagogue, which was open to the alleyway.

My question is on the bold parts. There is a halacha in Orach Chaim 151:3,

אין ישנים בב"ה אפילו שינת עראי
It is forbidden to have even a short nap in a synagogue

So how can it be that the attendant would sleep in the shul?


texts: Is getting an aliyah and Bar-Mitzvah laining needed

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Is it needed to get called up to the bimah and,
also is it needed for you to lain from the torah on your Bar-Mitzvah?


texts: Any sources or psaks about wearing a protective mask outdoors on Shabbos? Is it allowed where there is no eruv?


texts:
Rashi to B'reshis 2:23 says that the language Adam spoke was one that Rashi calls לשון הקדש, lashon hakodesh (or l'shon hakodesh), and that contains the words אִשָּׁה and אִישׁ. Keeping to Rashi's nomenclature but abbreviating, I'll here call it lhk. The Tora is written in lhk, as evidenced by the words אִשָּׁה and אִישׁ appearing in it. (That doesn't prove all the Tora is in lhk. But presumably large swaths of it are.) Moreover, Rashi (same place) says the world was created with, or in, or by means of, lhk.

This implies that lhk is the oldest language in the world.

Yet linguists will tell you that the language the Tora is in has ancestors, including Proto-Semitic and Proto-Afro-Asiatic. Of course these are dead, so that doesn't quite contradict anything above. But linguists will say further that these languages predated the language the Tora is in. That seems definitely to contradict the above.

According to Rashi, do we simply disbelieve the linguists? Or is there some way to reconcile Rashi with them?

And do other rishonim disagree with Rashi in such a way as to be more linguist-friendly? What do they hold?


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Everyone agrees that an abortion beyond a certain gestational age is forbidden for a Jew 1. However, there's no death penalty for it. This is unlike a non-Jew, who is liable to capital punishment for destroying a fetus 2 (Tosafos to Sanhedrin 59a s.v. ליכא, quoting Sanhedrin 57b).
However, there are certain circumstances where an abortion is permissible or mandatory. For example, if the fetus is a lethal threat to the mother (Oholos 7:6). Sometimes there are other considerations as well, and a person should always ask their competent halachic authority.
What I'm wondering is, in the situation that a abortion is permissible (or even mandatory), who should perform it? A Jewish doctor, and not a non-Jewish one (since for them it's seemingly a more serious transgression)? Or even a non-Jewish doctor can? Is it better for the mother to do it herself, it at all possible? Does it make a difference? Does it matter if the reason the abortion is permissible is because of a threat to life (in which case the doctor should be allowed), or for other reasons (in which case, why should the doctor be allowed if the mother could)?
I'm not so familiar with how they do abortions. I would imagine in certain cases there's simply a pill to take (early in the pregnancy), and later in the pregnancy a procedure needs to be performed. I'm more wondering the latter. Where a procedure needs to be performed, who should do it?
For a potentially related discussion: See Imrei Moshe § 12, who discusses the prohibition of cutting off one's peyos. If for medical reasons someone has to have them cut off, he wonders if it's better to have a non-Jew do it, since they aren't prohibited in cutting off someone's peyos, rather than a Jew, who is prohibited from cutting. He then innovates that if the person themself is allowed to have their peyos cut off, someone else wouldn't have the prohibition of cutting it. That may or may not be helpful here.

1 There are different suggestions for what the prohibition is. See this answer to a related question.
2 See this related question.


texts: Are Animal Crackers depicting non-kosher animals non-kosher?

texts: Are animal crackers that depict animals such as swine, lions, and camels treif?


texts: i once heard that once zera is dried it is no longer tameiand not considered a problem for davening etc. does anyone know if this is true? for example if somebody bumped into or sat on dried zera would they be able to daven after or do they have to wash their clothes in case any got on or would they have to toivel etc.?


texts: Rabbis giving advice which contradicts expert medical opinion

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I have read many stories of great Rabbis, historically and in today's times, who have given people medical advice which was in direct contradiction to the advice given by expert medical professionals. Often times these stories are situations of life or death decisions where the doctor is saying that if the advice of the Rabbi is followed the patient will likely die. The stories all turn out with the patient listening to the Rabbi over the doctor and everything turns out well for the patient. It is my understanding that in regards to a medical question the halacha is that a person should (must?) follow the advice of medical experts and not rely on a miracle. I would like to understand what basis, if any are Rabbis allowed to give such advice and if the patient is allowed to follow the advice, why?

Note I am not asking about a situation where a Rabbi has as much medical knowledge (or more) than the experts and is therefore giving his advice in the capacity as a medical expert


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What's the source (either from the gemara or rishonim) for allowing  stam wine to be batel in 1/6 mixture?

Does this apply if you can still taste the wine?


texts: What once made the Karaite movement popular?

texts:
Karaites appeared and became numerous about 1,000 years ago but have since largely disappeared.

What is it about Karaite philosophy or practice that made it popular a thousand years ago?


texts: What is the Difference Between Prophets and Writings?

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In the Tanakh, the Jewish Biblical Canon, there are three categories of works: the Torah of Moses, and what are know as the 'Prophets' and 'Writings'. This categorization is outlined and mentioned in the Talmud.

Maimonides says in Guide for the Perplexed and in Mishnah Torah that Moses' level of prophecy had a clarity that surpased all subsequent prophecies, which understandably sets his book works apart. This stance is endorsed by God in Numbers 12. Are their sources that specifically discuss the difference between Prophets and Writings? According to the Talmud in Bava Bathra, (cited above), many authors of the books have works in both categories!


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In this video, Rav Gamliel Rabinovitch shlita says that Rasbhi writes that one who speaks during davening is a kofer b'elokei yisrael. On this, I have two questions.

1) Where is this source from Rashbi? (Gemarah, Zohar?)

2) There is a mesorah from the Vilna Gaon that there is never any conflict between nigleh and nistar. If this statement is indeed from the Zohar, and is one of nistar, how does this fit into, say, the Rambam's definition of who a kofer is.


texts: What kavanos should one have when sharpening a challa knife Erev Shabbos?

texts: What are some kavanos should one have in mind when sharpening a challa knife on Erev Shabbos? I'm sure I heard that there are kavanos but never learned what they are.


texts: כּלּה kallâh "bride, spouse" < כּלל kâlal "to make perfect"?

texts:
Reading Strong's Real Hebrew dictionary, I discovered that כּלּה kallâh "bride, spouse" < כּלל kâlal "to make perfect". What does a bride have to do with perfection?
cf. Hebrew words for “sister” & “bride” interchangeable? “sister” can mean “friend”?


texts: Original Sources for Ideas about Hidden Path to Moshiach

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I sat in a class recently and listened to an Orthodox rabbi expound on the convoluted path that had to be taken in the past and will presumably be taken in the future to get to Moshiach.  I may not convey all of the ideas correctly but to summarize:

Some of the scandalous or questionable events that took place in the Bible were necessary to happen in what would seem like an improper way in order to prevent the Sitra Achra from stopping or slowing the progress of history and thus delaying Moshiach.  Some examples of this would be Lot and his daughters (leading to Moab thus leading to Ruth and thus King David), Tamar and Yehudah (leading to Peretz and thus to King David), Rahab of Jericho, David and Bathsheba.  I think there were other examples, but that is what I remember.

I do not think this rabbi made up this intricate thought process himself.  I would like to know what earlier published sources expounded similar reasons for how history occurred and how human weakness and sin were either transformed for good or were used as a cloak for the real mission.  I have some theological problems with this line of thought since it implies that another power besides G-d and human free will was at work (the Sitra Achra actively trying to prevent Moshiach), but I want to refrain from judging these ideas too harshly until I read the original sources which may present the ideas differently than this particular rabbi did.  So, what earlier rabbis, Jewish philosophers, or mystics presented ideas like this, and what works would be useful to study to understand these ideas better?


texts: נַ֣חְנוּ נַעֲבֹ֧ר Is the Torah using slang

texts:
In Bamidbar 32:32, The Torah tells us in reference to Bnei Gad and Bnei Reuven that נַ֣חְנוּ נַעֲבֹ֧ר, we will cross over.

Also, the only other times that the Tanach uses the word נַ֣חְנוּ is in:

Bereshit 42:11
Shemot 16:7
Shemot 16:8
Shmuel II 17:12
Eichah 3:42

And all of these times it is used as if the word was אֲנַ֣חְנוּ.

My questions are:

Why does the Torah say נַ֣חְנוּ נַעֲבֹ֧ר, instead of אֲנַ֣חְנוּ נַעֲבֹ֧ר?
Why does it use this "slang"?
Is there any connection between the meaning here and the meaning in those 5 other places?


texts:
Does anybody know where I can find R’ Hurewitz’s response to prof. Louis Ginzburg about grape juice?
Thanks!


texts: Why did it take so long for Ezra to notice the intermarriages?

texts:
In Ezra 7:8 it says Ezra and the people who made aliyah with him arrived in Yerushalayim in the fifth month. In 8:32-33 it says they rested for three days and on the fourth were ready to count the donations they brought for the Temple. In 9:1-2, Ezra is informed that the some of the Jews have intermarried. At first glance, it seems as though Ezra heard this a very short time after his arrival. Ezra makes an impassioned prayer to Hashem in public, begging for forgiveness, which leads to many people gathering around him, attempting to repent. Subsequently, all the Jews in the land are commanded to arrive within three days' time to Yerushalayim. This is stated in 10:7-9 to have happened in the twentieth of the ninth month (four months after he arrived in Yerushalayim)! And in 10:44 it is stated that some of these intermarried couples also had children, so it would seem that this phenomenon had been going on for a while.
Why did it take Ezra so long to notice what was going on, and worse yet, didn't discover it himself, but had to have others come and tell him about this?


texts: Why would Esther point at Achashveirosh?

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With the plan to topple Haman seemingly coming to fruition, the Gemara Megillah (16a) says the Esther was going to point at Achashveirosh as the anonymous enemy of her people.

ותאמר אסתר איש צר ואויב המן הרע הזה אמר ר' אלעזר מלמד שהיתה מחווה כלפי
אחשורוש ובא מלאך וסטר ידה כלפי המן:
The next verse states: “And Esther said: An adversary and enemy is
this wicked Haman” (Esther 7:6). Rabbi Elazar said: This teaches that
she was in fact pointing toward Ahasuerus, indicating that in fact he
was an adversary and enemy, and an angel came and pushed her hand
toward Haman.

Seemingly, such an act would have undermined her plan and have Achashveirosh get upset at least - if not killer her - what was Esther's thinking?


texts: What is the source for the garlic and sugar at a Pidyon HaBen?

texts: At a Pidyon HaBen I have observed that the Minhag is to put sugar cubes and garlic cloves on the tray with the baby. What is the source of this Minhag? And why specifically sugar and garlic?


texts:
Is it considered a hanaa/profit from something, when the earning arrived from escaping this thing?

Let's say an example: Reuven was walking in a town, and suddenly he saw a church. He then changed his itinerary and took another street. And then, he found there money. Is this money considered a 'hanaa' from the church? While all his goal was to leave it!


texts:
Shulchan Aruch and R'Ma (YD 364:4):

  אִם מָצְאוּ יִשְׂרָאֵל הָרוּג, יִקְבְּרוּהוּ כְּמוֹ שֶׁמְּצָאוּהוּ,
  בְּלֹא תַּכְרִיכִין, וְלֹא יַחְלְצוּ בּוֹ אֲפִלּוּ מִנְעָלָיו. הַגָּה:
  וְכֵן עוֹשִׂין לְיוֹלֶדֶת שֶׁמֵּתָה, ... וְנָהֲגוּ שֶׁאֵין עוֹשִׂין לָהֶם תַּכְרִיכִין כִּשְׁאָר מֵתִים, רַק קוֹבְרִין אוֹתָן בְּבִגְדֵיהֶם, וּלְמַעְלָה
  מֵהֶם סָדִין, כִּשְׁאָר מֵתִים.

  If they found a slain Jew, they should bury him [in the same
  condition] as they found him, without shrouds, and they do not even
  remove his shoes.... The same is done to a woman who died in
  childbirth... The accepted practice is that one makes no shrouds for
  them as [for] other dead, but one buries them in their garments over
  which [they place] a sheet as [in the case] of other dead.

Question: At what point in the birth process is the woman's death called a death at childbirth, in regard to not burying her with tachricim (shrouds)? At what point does it begin? From the beginning of labor? If so what point is the beginning? Until when? Until the completion of the delivery of the child? What if complications began at childbirth and the actual death occurred later on?


texts: Can someone stop being supported by his father without his father's permission?

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From the shulchan aruch (yora deya 240.5 end)

  אֲבָל חַיָּב לְכַבְּדוֹ בְּגוּפוֹ, אַף עַל פִּי שֶׁמִּתּוֹךְ כָּךְ בָּטֵל מִמְּלַאכְתּוֹ, וְיִצְטָרֵךְ לְחַזֵּר עַל הַפְּתָחִים. וְדַוְקָא דְּאִית לַבֵּן מְזוֹנוֹת לְאִיתְזוּנֵי הַהוּא יוֹמָא, אֲבָל אִי לֵית לֵיהּ, לֹא מְחֻיָּב לְבַטֵּל מִמְּלַאכְתּוֹ וְלַחֲזֹר עַל הַפְּתָחִים.

I understand that the mitzvah of respecting my father is even not to work to respect him as long as I have what to eat for today.

My question:

If I do not have what to eat (that belongs to me) for today (so no mitzvah not to work (see source above)) and my father offers to feed me (or commands me to eat his food), does that make the mitzvah of respecting my father and not working applicable to me?

If not, (then in my understanding it is preferable that I make money and not live off tzedoka/gifts of my father (the one that hates gifts will live))
how can I make money if I am (Ashkenazi and) still living in my father's house and everything that I make belongs to him shulchan aruch choshen mishpat 270.2.

for translation See comment on answer  https://judaism.stackexchange.com/a/64925/5120

Sources appreciated. (This is a theoretical question not practical.)


texts:
I've heard from morim and shiurim that when we wake up we're impure, or at least our hands are impure. That's why netilat yadayim should be one of the first things he do when we wake up. But I've also heard that when we sleep, our souls go (or partially go) to heaven (which I'm sure it's not an impure place at all). I've also heard that we must be careful not to touch our face and body orifices because our hands are impure when we wake up. So here are my questions:

Why are we impure when we wake up? And how does this cope with the teaching that our souls go to heaven (a pretty pure place) when we sleep?
Why are our hands, or our fingers, specially impure after sleep.
Would the previous teachings also apply after short afternoon nap?


texts: Halachic Status Concerning Tinok Shenishba

texts:
Most authorities interpret Rambam in Hilchot Mamrim 3:1-3:3 to be saying that the law concerning minim/apikorisim do not apply to the tinok shenishba. They treat tinok shenishba as a halachic status. Looking into the gemara, I found the entire discussion in Shabbat 68B. In the sugya, it talks about two different types of people, the tinok shenishba, and a "halachic status" I've never seen referenced before, a ger shenitgayer levin hanacharim. I have two questions concerning this subject:

Are there any interpretations of the Rambam in Mamrim (and other places where he mentions a tinok shenishba) where tinok shenishba isn't a halachic status? That is to say, where tinok shenishba is more of an adjective used to give suggestions on how to treat him? I found a few commentaries on the Rambam online, and one in particular gives this opinion.

What exactly does the Rif say about the ger shenitgayer levin hanacharim? When I looked up the Rif in Shabbat, his commentary ended a daf before 68B. The Steinsaltz's makes reference that the Rif thought the the ger shitgayer levin hanacharim was a goy that converted among the gentiles, without a beit din, and that he is halachically Jewish. What exactly, in full detail, does the Rif say? Also, is this an opinion widely held or do most authorities completely reject Rif?


texts: Why do we have an explicit rule of Safek Brachos Lehakel if we already have a greater encompassing rule of Safek D'Rabanan L'kulah?

texts: I understand that Safek brachos lehakel might simply be a corollary of Safek D'rabana L'kulah, however I assume there is some nafka minah between the two. The only reason we would have safek brachos lehakel is to teach us something that we may otherwise not have known had we only had the rule of Safek D'rabanan L'kulah. My question is: what hava amina might we have had if we only knew Safek D'rabanan L'kulah, that we needed Safek Brachos Lehakel to teach us otherwise?


texts: Was chicken originally considered pareve? If so, when and why was this changed?

texts: I heard that chicken was originally considered pareve in the Bible, because it is a type of fowl (i.e. like fish it is pareve, as it is not 'meat'), and that only later was it changed to be meat because it was too confusing. When did it change to be considered meat? Which rabbi wrote a responsum or takkana making this change, and what was the legal reasoning?


texts: Korbon tomid whilst Jews were travelling (as opposed to camping) in the desert

texts: The benei kehos carried the miizbeiach whilst the Jews travelled.  It would seem improbable that the mishkon was erected every day whilst they journeyed.  What happened with the sacrifice of the Daily korban tomid? Was it suspended whilst they journeyed?


texts:
When praying for someone's refuah shlema (fully recovered health), is it halakhically required to use their additional names on top of their first names? Is it simply custom?

If someone is named Ya'akov Yosef ben Sarah Leah, for example, is it required to say all four names (Ya'akov, Yosef, Sarah and Leah) when praying for their refuah shlema? Or would it suffice to simply say "Ya'akov ben Sarah"?


texts: If one tenant in an apartment brings in bed-bugs (and that can be proven), and they spread throughout the building, and the other tenants have to vacate their apartments to be fumigated, or whatever various treatments may be necessary, is there any liability for the one who brought them in to compensate for costs and inconveniences?


texts: What is the purpose of the mezuzah on the entrance to Sha'ar Tziyon?

texts:
It's been a while since I visited the Old City in Jerusalem. I recall that there is a giant mezuzah on the sidewall of the Zion Gate. I don't recall if all the Jerusalem gates have a mezuzah.

I'm curious as to why that mezuzah is needed? Perhaps, at some point, people actually did live in the wall itself? (See, e.g. Rahav who lived in the wall of Jericho.) However, the gate is a public entrance, and I understand that it is up to an individual to place the mezuzah on the home that he lives in, i.e. not a public place where no-one lives e.g. a Beth hakneset (Shulchan Aruch Yore Dea 286,3).

Or, maybe, because there are people living in the confines of the Old City, the gate acts as a communal entrance to all the other houses, there?

In short, does a gated walled city require a mezuzah at all? If not, why does that gate have a mezuzah, or is it just "decorative"?


texts:
Many (most?) rishonim, with the notable exception of the Rabbeinu Tam, hold that if there is no wine (or if you prefer bread) then you can make kiddush, on Shabbos/Yom Tov evening, with bread.

At what point in the text of kiddush do you wash? Before the whole thing? Right before or right after "Savri Maranan"?

If you wash too early, would the text of kiddush be a hefsek? What about the parts that some say before kiddush? ("Mizmor", "askinu".)


texts:
Are there any comment in the Torah, the Mishna or the Gemara, that a post traumatic syndrome disorder was divinely avoided to both Abraham and Yitzhak in the aftermath and in the long run after the binding of Yitzhak?
Conversely, are there enhancements of the mood, the acuity of intelligence or of other qualities of either character, which are stated in the sources above mentioned?


texts:
During Shabbat morning davening, we recite Psalm 136 and my siddur has the following instruction, "Most congregations recite the following psalm while standing". So I make sure to stand and then begin to recite it.

However, I am not sure if the practice of standing remains only until I, as an individual, am done saying that section or if I should wait until the person leading the davening says the last line(s) indicating that the congregation as a whole is moving on to the next paragraph of prayer.

In my synagogue I see some people sit down as soon as they are done and wait, while others stay standing and wait to sit until the leader finishes.

Does the obligation to stand end when I finish the last word or when the congregation moves on? Someone davening alone would not have this tension between his private reading speed and the communal progress.

[I know that this same issue arises for other parts of davening so would any answer be local to this prayer, or generalizable to other cases, such as rising for parts of Kabbalat Shabbat?]


texts:
I heard some rabbanim say that if a baby or child is over the age of 30 days, one should say kaddish for him for a year (11 months) while I have heard others say that 11 months is only for a parent and for the rest it is a month.

What are the different minhagim and please do add the opinion of Hacham Ovadia Yosef?


texts: Is returning a car with a full tank of gas a problem of ribis (interest/usury)?

texts: I was told that if you borrow a car from a friend, it's courteous to return it washed, and with a full tank of gas (even if the car was dirty and had an empty tank when you borrowed it).  Is there any problem here of ribis/usury/interest on a loan?


texts:
Let me preface this by saying that I am sure there are many cases in which hospice is likely the best/only place for a person nearing the end of their life-- the only place where their intense medical needs can be met and at least some comfort given. That being said, the concept of 'residential' hospice is a bit different, in that they provide food, (some) medication, and other necessities of life but do not provide any mental or physical stimulation, socialization, or any effort to improve the patient's health. They often cease 'maintenance' medications (e.g, those for type 2 diabetes).

The question then becomes, how is this type of 'hospice' viewed in the context of Judaism? Obviously, life is a gift from G-d and not to be dealt with anything other than the highest respect and consideration. ("Whoever destroys one life is as if he destroyed a whole world, and whoever preserves a life is as if he preserved the whole world." -Sanhedrin 4:5) No one in this situation is actively doing anything to destroy a life. But they're not making a positive  effort to preserve it, either.

I have encountered a lot of people saying "its about comfort" while, in the same breath stating that by not providing activities, stimulation, etc, the person will lapse into a more vegetative state and/or get depressed, stop eating, and die. I'm having a lot of trouble with this because it seems like seeing someone bleeding to death of a cut and just stepping over them (or holding their hand, if you want to buy the comfort spiel) rather than trying to stem the flow of blood. Moreover, I was fortunate enough to find a very nice pamphlet called "A Jewish Response to Dementia" by Rabbi Cary Kozberg, in which he emphasized that its important to allow that person to participate in whatever way they are able, for as long as they are able.

In situations like this, how can one honor the elderly patient, continue to respect them as a spiritual being, as well as abide by halacha and the ultimate directive G-d expresses by giving us life in the first place?


texts:
(Inspired by this answer.)

The gemarah in krisus [8b-9a] discusses the requirement for a convert to bring a korban (sacrifice) to enter into the community. If this is the case, how could Rus have converted in Moav or along the road to eretz yisroel (as is discussed by the commentaries)? Wouldn't she have needed to wait until she arrived at the mishkan (Tabernacle) in eretz yisroel to bring her korban and complete the geirus (formal conversion) process?


texts: Halachic Differences between lefties and righties

texts:
What are the halachic differences between left-handed people and right-handed people?

For example, Tefilin are put on right arm for lefties and left arm for righties.

Can someone provide a comprehensive list of the common differences?


texts: Using cups to keep the beat during Shabbos Zemiros

texts: I was watching the Macabeats D'ror Yikra where they use cups as instruments to keep the beat and enhance the way the song sounds. Obviously this was not filmed on Shabbos (Duh!) but I was curious if there were any aspects of the way they sing the song and keep time and enhance the sound with their hands and cups that would be forbidden to do on Shabbos.


texts: How do you understand this Rashi? (Bamidbor, 15:24)

texts:
In Parsha Shelach, 6th reading, verse 24:

וְהָיָ֗ה אִ֣ם מֵֽעֵינֵ֣י הָֽעֵדָה֘ נֶֽעֶשְׂתָ֣ה לִשְׁגָגָה֒

And Rashi explaines it to mean that the Rabbis ruled concerning one form of service, that it was permitted to worship an idol in this manner.

אם מעיני העדה נעשתה עבירה זו ע"י שוגג, כגון ששגגו והורו על אחת מן
העבודות שהיא מותרת לעבוד עבודה זרה בכך

Since when would the rabbis permit worship of idols in any manner?! The way Rashi words it, it sounds like there are some forms of idol worship that are okay!
What would be a scenario that the verse is speaking about?


texts:
We know someone who takes a Nazirite vow upon themselves must refrain from haircuts, wine and coming close to dead bodies, and at the conclusion of their Nazirite period must cut their hair.

What would be the law regarding a person who is naturally completely bald and can't shave any hair at the end?

Can such a person become a Nazir? If so, wouldn't this be a lack in their ability to fulfill this mitzvah?


texts:
Berachos 61b:

תניא רבי יוסי הגלילי אומר צדיקים יצר טוב שופטן שנאמר ולבי חלל בקרבי רשעים יצר רע שופטן שנאמר נאם פשע לרשע בקרב לבי אין פחד אלהים לנגד עיניו
Rabbi Yose HaG'lili said: The righteous are judged by their good inclination... the wicked are judged by their evil inclination...

What does it mean to be judged by the good or evil inclination? If they judge differently, why should the righteous and wicked be judged by different standards? Does not each one get what he deserves, and is there not an objective standard of judgement?


texts:
Is publicly shaming someone a cardinal sin (a sin which one must die rather than perform), as per the Talmudic statement that it is better to die than to publicly shame someone (Berakhot (43b), Bava Metsia (59a) Ketubot (67b), Sotah (10b))?

R. Yonah (Shaarei Tshuva: Shaar Shlishi 139) cites and explains the passage, ostensibly implying that it is halakhic, and Tosafos (Sotah 10b) hold that it is. If I understood correctly this is also the opinion of R. Ovadiah Yosef (Yabia Omer 6:13:12). What are the various opinions of poskim on the matter?


texts: Source for book of Tehillim out of order?

texts: I recall learning a midrash (shochar tov?) that the book of Tehillim is out of order and Rebbi Yehoshua ben Levi wanted to put it back in order but was not allowed to do so. Where is this statement found?


texts: I'm aware that there are some similarities between Austrian minhagim and Yekkish ones. One example would be that in both communities boys begin wearing a tallis at their Bar Mitzvah, rather than waiting until marriage. Nevertheless, I've been assured by Austrian Jews that they are most definitely not Yekkes. What are some minhagim that differ between the two communities?


texts: Are there any studies that compare Biblical Hebrew to modern Hebrew?

texts:
(I am a Hebrew speaker) When reading the Bible, one encounters sometimes words whose meaning in modern Hebrew clearly does not correspond to what was meant in the text (in Kohelet for example, "מסכן" seems to mean poor, and not miserable; for another, perhaps more substantial example, I don't think that "רשע" in the Bible corresponds exactly to its meaning in modern Hebrew). This suggests that before modern Hebrew came into existence, the Bible text sometimes had a different meaning for the Jewish scholars (with Yiddish, or Spanish, or Portuguese, or ... being their mother tongue) than the meaning which it has for native Hebrew speakers nowadays (or "sounded" differently, so to speak).

Could you recommend any studies which try to compare ancient and modern Hebrew? How this divergence in Hebrew is being approached to in religious studies where students have prior knowledge of modern Hebrew? (speaking about myself, I do feel sometimes misled by my knowledge of modern Hebrew when reading the Bible)


texts: Adopting idolatrous Babylonian name of Month Tamuz

texts:
Jerusalem Rosh Hashana 6a

דא"ר חנינה שמות חדשים עלו בידם מבבל
R'Hanina said: the names of the Months were brought with them from Babylon

The Gemmorah explains the process of adopting the Babylonian names instead of Biblical ones. The WIKI on Babylonian_calendar states that although every month is associated with a deity, Tammuz specifically bears the name of their god.
WIKI also says that the name of the god was widely known (and even worshipped) by the Israelites:

The cult of Ishtar and Tammuz may have been introduced to the Kingdom of Judah during the reign of King Manasseh and the Old Testament contains numerous allusions to them. Ezekiel 8:14 mentions Tammuz by name: "Then he brought me to the door of the gate of the Lord's house which was toward the north; and, behold, there sat women weeping for Tammuz. ..."
Ezekiel's testimony is the only direct mention of Tammuz in the Hebrew Bible, but the cult of Tammuz may also be alluded to in Isaiah 17:10–11:

What are the potential Halachical problems and does anyone deal with that?


texts: When did Moshe warn Bnei Yisrael not to go up Har Sinai?

texts:
Shemos 19:23

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

It's true that Hashem told Moshe to set boundaries (verse 12), but when did Moshe actually set the boundaries, or warn the people?  It isn't anywhere in the intervening verses.
Possibly related:  What was the boundary set around at Har Sinai?


texts:
At the Pidyon Haben ceremony, the father makes a blessing:

  ברוך אתה ה׳ אלקינו מלך העולם אשר קדשנו במצותיו וצונו על פדיון הבן

There is a famous rule from the Rashba (Shu"t, V1 §18) that we do not make a ברכת המצות on a mitzva which is toileh bda'as acheirim - which needs the participation or willingness of another party.

Seeing as Pidyon Haben requires the willing participation of the Kohen (see Ketzos Hachoshen 243:4 for reasons it cannot be done without the consent of the Kohen), why do we make a blessing?


texts: How does Rav Saadia Gaon account for the suffering of children?

texts:
I came across this excerpt from Rav Saadia Gaon on reincarnation (on mesora.org, where they cite it as Saadia Gaon: “The Book of Beliefs and Opinions” “Refutation of Reincarnation” Yale Judaica Series, Vol. I “The Soul” chap. VIII pp 259") and I'm having trouble understanding part of what he's saying. For context, in the excerpt, Rav Saadia Gaon strongly objects to those who consider reincarnation to be an authentic part of Judaism. In it, he identifies one of the arguments made by proponents of belief in reincarnation as being that the suffering of small children is inconceivable given the idea that God is just, unless their soul had sinned in a previous life. (Setting aside how that could actually work, for the purposes of this question.)

Within the excerpt, Rav Saadia Gaon refutes this in two ways, with the first refutation being that people get compensated in the afterlife for suffering in this world. (Again, setting aside whether that would actually make the suffering itself morally justified, for the purposes of this question.) So I understand that part. But then, it's Rav Saadia Gaon's second refutation I'm having trouble making sense of:

  Furthermore we should like to ask [proponents of belief in reincarnation] what they conceive the original status of the soul to be – we mean its status when it is first created. Is it charged by its Master with any obligation to obey Him or not? If they allege that it is not so charged, then there can be no punishments for it either, since it was not charged with any obligations to begin with. If, on the other hand, they acknowledge the imposition of such a charge, in which case obedience and disobedience did not apply before, they thereby admit that God charges His servants with obligations on account of the future and not at all on account of the past. But then they return to our theory and are forced to give up their insistence on the view that man’s suffering in this world is due solely to his conduct in a previous existence.

What is Rav Saadia Gaon getting at with statements about whether a soul initially is charged with obligations, and what is his subsequent reasoning on that? Is he simply suggesting that people are punished for their future crimes? And if so, why bother with that suggestion at all when it wouldn't cover all circumstances (in particular, small children who suffer and do not survive long enough to sin), when his earlier suggestion (that compensation in the afterlife makes it justifiable to cause children to suffer) would apply to more circumstances?

My best attempt at understanding what he said is that the only way a soul could be subject to punishment for sins is if at one point an obligation is imposed on the soul for the future, and if an obligation can be made now for future actions, then God interacts with the soul at one point based on something in the future, so we should just say that it can also be punished at one point based on future actions. Is that what he's saying, did I miss part of the reasoning, or am I totally off the mark?


texts: A piyut refers to the converts: Keni, Na'aman, Ovadiah, Rachav, Na'amah and Ruth. How come?

texts:
There is an old Minhag Ashkenaz to sing a piyut by R' Avigdor Kra called Echad Yachid Umeyuchad in honour of a chasan being called to the Torah. The piyut is an acrostic which spells out אביגדור קרא. For ק, the verse reads "קיני נעמן גם עובדיה רחב נעמה ורות המואביה נכנסו בדת תושיוה הללוקה."
Of course, Ruth the Moabitess converted to Judaism, as we clearly see in the Scroll of Ruth. My question is where do we see the others here converting to Judaism?


texts: Does Judaism recognize prophets/prophecy outside of Israel?

texts:
An answer here says:

  The Tosefta (Sotah 13:4) states:

    משמתו נביאים האחרונים חגי זכריה ומלאכי פסקה רוח הקודש מישראל

    Once the last prophets -- Haggai, Zechariah and Malachi -- died, the prophetic spirit ceased in Israel.

Does Judaism recognize prophets and prophecy claims from other faiths and religions outside of Eretz Israel as valid?

(This may be considered a duplicate but the crux of the question is in regard to the claims of faiths/religions other than Judaism which I wasn't able to find.)


texts: Should shma be read in the special trop?

texts:
On the Yamim Noraim, a special trop is used for reading the Torah. For someone who generally reads shma with the trop, would it be preferable to use the special trop if possible?

I ask because generally, we use one trop "mode" for Torah reading throughout the day. Shma is said with the Torah trop because that's where it's from. Do we use the mode of the day here, or might we use different modes for leining and shma?


texts: How long can you say Asher Yotzar if you forgot?

texts: If you forgot to say Asher Yotzar and remember a while later, is there a time limit as to when you are allowed to say it?


texts:
After how many years are Tefillin supposed to still be acceptable and Kosher?
Do people often pass down Tefillin from generation to generation?
If so, how old is the oldest pair still in use?


texts:
The Talmud says, in two places, "He who reports a saying in the name of its author brings deliverance to the world." [Megillah 15a; Chullin 104b]  Elsewhere, it says, "Rabbi Shim’on ben Zebid said in the name of Rabbi Yitzhaq ben Tabla, who said it in the name of Rabbi Hiyya Areka, who belonged to the school of Rabbi Aha, who said it in the name of Rabbi Zera, who said it in the name of Rabbi Eleazar, who said it in the name of Rabbi Hanania, who said it in the name of Rabbi Mi'asha, on the authority of Rabbi Yehudah ben Il'ai: ___" [Nedarim 8b]  But we are still not redeemed.  So my question is: How many levels of attribution do we need to bring about the redemption?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Bringing little girls into the men's section in Shul

texts:
It has become the norm in mosts shuls I've been to, that fathers bring little girls into the men's section of synagogues on Shabbos and Yom Tov.

Until what age should girls still be allowed to brought in? And when should (or must) it be stopped?


texts: Where is Maharshal's commentary on birkat hamazon printed?

texts: I understand that Maharshal wrote a commentary on birkat hamazon - does anyone know if/where I can find it published?


texts: Identification of Censored Areas of Talmud

texts:
Unfortunately, the Talmud and other writings have been subject to censorship since their completion. These alterations seem still to be present in many modern editions of the Talmud.

How comprehensive is our knowledge of the censorship of the Talmud? Are their any  overt currents in censored parts of the Talmud that can / have been used to discover alterations?

For example, one of the instances I cited above interchanged Min and Sadduccee. As both of those terms refer to heretical sects (Min being early christian to my knowledge), it seems like, absent an earlier source, it would be pretty difficult to notice the change. Are other instances more obvious in some way?


texts: Does one make bracha when tasting food? If one were to taste food and immediately spit it out, presumably he wouldn't have to make a bracha. But what if he/she wants to see if it goes down smoothly or if it is easy to swallow, would they make a bracha?


texts: Can one sign as a witness on a Conservative/ Reform Ketubah?

texts:
Was at a Conservative friend's house the other day, and noticed the Ketubah from their wedding on their wall. I went to look at it and saw  4 witnesses had signed it: 2 men & 2 women.

If an Orthodox person was asked by a Conservative/ Reform friend to be a witness for such a Ketubah (or a Ketubah that deviates from accepted halachik practice), would they be allowed to?


texts: Where is the source for waiting an hour after eating dairy?

texts:
There are those (eg. Chabad) who have a custom to wait an hour after eating dairy before eating meat.

I was told that the source is in the Zohar.

Can anyone point to the exact origin of this custom?


texts: When the Pitchei Teshuva (on the daf of Shulchan Aruch Yoreh Deah) quotes teshuvot of the Tzemach Tzedek, who is he quoting? Is he quoting Rabbi Menachem Mendel Schneersohn, the Tzemach Tzedek of Lubavitch or Rabbi Menahem Mendel Krochmal, the Tzemach Tzedek of Nikolsburg?


texts: What sources did people use to support Shabbtai Tsvi's messianism after he died?

texts:
I can understand the appeal of a messiah in 1600s Eastern Europe.  I can understand that we want a messiah and we're willing to accept one, whether it be Bar Kochva or Shabbtai Tsvi.

But on what sources could people possibly have held that Shabbtai Tsvi was the messiah:

after he broke most of halakha?
even after he converted to Islam?
even after he died?


texts: Is one obligated in a promise to do an issur made pekuach nefesh?

texts:
Chaim has an exotic disease for which the only possible cure is an experimental drug.
The drug company will permit him to enter the study as long as he agrees that if he dies, he releases his body for an autopsy so they can examine his organs for data. (assume no direct lifesaving benefit will come from this examination).
His rabbi tells him that having/enabling an autopsy is an issur.

One would be allowed to have an autopsy or deceive the drug company to save his life.
 But once he has died, since his life no longer needs to saved does he:.

Agree to the drug company's terms but actually arrange to have his body taken to Eretz Yisroel and buried thus not keeping his promise.
Or since there is no pikuach nefesh he is dead should he honour his promise donating his body to the drug company.


texts:
I heard that speaking Loshon Hora, Rechilus or to have arguments and quarreling is a serious crime in itself. It becomes an even greater sin when spoken in a shul or yeshiva, for the person, which demonstrates a greater disregard for the honor of the Shechinah. A traitorous act performed in the king’s palace is a greater crime than if done elsewhere.]

Where in halachah does it say this?


texts: reprinting of tanyas in many locations, why?

texts: Why do Lubavitcher חסידים print “ספר של בינונים" in many different places — something about outward expansion of wellsprings?


texts: How to respect your wife (what type of respect)

texts:
What does it mean practically from a halohik point of view to respect your wife.

Can i do it by standing for her when she comes in?

I know that by parents it is to feed, drink, dress, cover, take in, take out, and do this with a beautiful face   (maybe to stand for them, and to do what they say you should do*****, if it is not against the Torah).

But it does not seem to me the way to understand respect your wife

Since in rambam ch. 15 halacha 19 it say  "She should carry out all her deeds according to his directives, considering him to be an officer or a king. She should follow the desires of his heart and shun everything that he disdains".

I'm my mind this will be a contradiction.   (maybe because I am Ashkenazi)

Maybe it can be understood from

Rambam ibid halacha 20 says "our Sages commanded that a man honor his wife more than his own person".
How much does a person need to respect himself (if we know this then he can do something extra for his wife)?

(I one heard it has to do only with clothing, if true please provide a source)

Is there a logical (hochmo bgoim) explanation of this respect? (Something like "first kill all the marriage counselors" but for men)

*Edit:
 On this subject from rashi vaikra 19.3 it seems that doing what they tell you is fear not respect

  ...Although I have admonished you regarding the fear of your father, nevertheless, if he tells you to desecrate the Sabbath, do not listen to him...


texts: How do we understand the vessel with a חלל טפח protecting tefillin?

texts:
The Oruch HaShulchan O Ch 43 (13) writes that one can put ones tefillin on the floor if they are in a bag which has a חלל טפח.  He refers to מגן אברהם סעיף קטן י"ג וסעיף קטן י"ד .

  צריך דווקא כלי שיהיה בו חלל טפח, דאז חשיב אוהל להפסיק בינם להקרקע

  You need specifically a vessel that has a  חלל טפח since then it is
  considered an  אוהל to interpose between the tefilin and the ground.

How do we understand the vessel with  a  חלל טפח?

Is it sufficient that the vessel has a space of a tefach or must it have a space of a tefach in addition to the space taken up by the tefillin?

related: Placing Tefillin on the floor


texts: What is the law for someone who had the urge to use the restroom in the middle of Shmona Esrei at Mincha or Ma’ariv?

texts:
A Chabad Rabbi said for a case where the urge was minor that one can delay until finishing the Aleinu.

What is the law for those who follow a litvishe minhag? Rabbi Yirmiyohu Kaganoff at Yeshiva.com in “Prayer by Non Angels” says that when we finish a section of tefillos we must use the restroom.

If the urge begins in the middle of Shmona Esrei, may one continue   until finishing Aleinu?
       Does this depend based upon the type of need, as often it could be    just nervousness?


texts: Segulos pertaining to individual Gemara Mesechtos

texts: Are there certain segulos for learning certain Gemara Mesechtos (Bavli or Yerushalmi)?


texts:
Is there any discussion among the halachic authorities as to whether or not a man can choose to pursue a medical career in gynaecology? The issue that I would presume exists is that unlike other parts of medicine the focus here is solely on the female reproductive system there may be problems of tznius. I have also read anecdotal evidence that there is an increased likelihood of sexual misconduct among those doctors.

Is there any halachic discussion as to the appropriateness (or not) of a man becoming a gynecologist?


texts:
Why do customs differ as to whether מהרה (meherah) is part of Yedid Nefesh?
For example, Chabad siddurim and the NCSY bentcher omit מהרה, but the Artscroll siddur (Nusach Ashkenaz) includes it. Below is the relevant paragraph:

  ותיק יהמו רחמיך וחוסה נא אל בן אהובך כי זה כמה נכסף נכספתי לראות (מהרה) בתפארת עזך אלה חמדה לבי וחוסה נה ואל תתעלם

I find this especially strange given that there is an undisputed precedent for including מהרה in the very same phrase:

  ...על כן נקוה לך ה׳ אלקינו לראות מהרה בתפארת עזך

  ----Second paragraph of Aleinu


texts: Is it permissible to use an umbrella on Shabbat?

texts:
Assuming one is inside an eruv which generally permits transferring between domains on Shabbat, may one use an umbrella on Shabbat? If not, why not?

Follow-up question: What about other things that fold up/out (e.g. strollers, portable chairs, tables, or an extendable canopy)?


texts: Why sanctify the month (קידוש החדש) via eyewitness testimony (על פי הראייה)?

texts:
There is a dispute about what the "real" or perhaps more desirable way to sanctify the month (קידוש החדש) is. Rabbeinu Bachye (commentary to Exodus 12:2) quotes from Rabbeinu Chananel that it is best done via calculation (על פי חשבון).
However, the majority of rishonim disagree and say that it is meant to be done via eyewitness testimony (על פי הראייה).
Seemingly, doing it via calculation makes sense -  we know exactly when the new month starts and that is what we use to set the months.
Why would (i.e. I'm looking for possible reasons for the mitzvah) we have to sanctify the month via eyewitness testimony? It seems imprecise and also introduces a lot of extra bother into the entire process!


texts:
Can pouring honey into a hot beverage, such as tea, create a Kashruth concern?

In particular, if you pour honey into hot tea with milk, can you later use the same bottle of honey to add honey to a hot meat dish?


texts: Explaining the N'tziv on "והכנעני אז בארץ"

texts:
The Haamek Davar on B'reshis 12:6 says that "the Canaanite was then in the land" is in that verse to teach us that

  this More [after whom the area was named], although he was not of Canaanite descent, was considered Canaanite. This is because the Canaanite had then conquered the land, so everyone was called [Canaanite].… All the residents of his land were subjugated to [the Canaanite] so were considered Canaanites, except Abraham who had not become subjugated. And God was with him.

I'm having difficulty understanding his point.

So the point of "the Canaanite was then in the land" is to tell us that More was considered Canaanite? Who cares?
Or is the main point that everyone was subjugated to the Canaanite but Abraham wasn't? or that God was with Abraham? If so, doesn't the verse miss that point (העיקר חסר מן הספר) by mentioning only that "the Canaanite was then in the land"?
Or what is his point?
And why was Abraham not subjugated?


texts: Gemara source regarding Levy in Germania

texts:
My name is Levy.
Someone I know from France, where we have the same origins, in Alsace / Germany, and profoundly religious and an intellectual, told me that in the Gemara, it is said that after the destruction of the 1st Temple, the Tribe of Levy fled to "Germania."
This would explain our origins also in Alsace, which is know to have a very old tradition of Jews in the area, since the Middle Ages.
Where in the Gemara is this statement about Levy fleeing to Germania?


texts: If I have behaved badly, should I hide the fact that I'm Jewish?

texts:
If, G-d forbid, a Jew should behave badly in public (anything from simply doing something quite embarrassing, to being rude, to making a scene/causing a disturbance, to actually [ch"v] committing a major sin or breach of ethics) should he then try to conceal the fact that he is Jewish?

Two cases: both if it would involve another sin to do so (such as removing his kippah [?]) and if not.


texts: Am I Supposed to Believe that the Messiah is coming today, or that he is coming generally

texts:
The rambam writes that one of the principles of faith is "Ani Maamin...B'Biyat Hamashiach, Af Al Pi Shehitmamya, Im Kol Zeh Achake Lo"

I beleive in the coming of the Messiah, even though he tarries, i wait for him

Is this a General Belief? or must I Believe he is coming now? or now? or now?


texts: Why have Psam 135 instead of 146 and omit Psalm 147 in Pesukei D'Zimra?

texts:
In all siddurim I know of—and halachic compendia that I've seen—pesukei d'zimra contains, among other things, psalms 145–150. However, in the siddur of Rav Sa'adia Gaon, he replaces Psalm 146 by 135 and omits Psalm 147. This can be seen here (lines 16ff); although there is one manuscript that includes Psalm 146 and 147, the rest don't.

Is there anywhere else that this is discussed? I'd be interested in (a) other omissions of Psalm 147 in this context, whether or not they mention Rav Sa'adia Gaon, and (b) discussions of Rav Sa'adia Gaon's divergence, whether from traditional or academic sources.


texts: Why not cover yourself when saying a b'racha in a Mikveh?

texts: From Adam and Chava people started to cover the nakedness of the body. But how come one can say a blessing in a Mikveh while being naked?


texts: How to prevent holes when double wrapping food?

texts: When cooking milk in a meat oven (or kosher food in a treif one) I often find that when one wraps using aluminum foil, small holes appear (probably from the heat). I was wondering if anyone knows a better way to double-wrap food?


texts: Finding the mishnah in tractate Pesachim that talks about beers

texts: Can someone please tell me which mishnah in tractate Pesachim talks about the subject of the different beers regarding the laws of chametz?


texts: Why do the men (of Menashe) get no credit?

texts:
The Daughters of Zlophchad pointed out that the inheritance of their father would be passed to a different family because he had no sons.  Moshe responds that they, the daughters, will inherit him (Bamidbar 27:1-7).  Chazal praise them as cherishing the Land of Israel (Sifrei Pinchas 10).

Later, the members of the rest of the Tribe of Menashe come to Moshe to point out that if the daughters of Zlophchad marry into other Tribes, their sons, who are from other Tribes, will inherit them, and detract from the territory of the Tribe of Menashe.  Moshe responds that they are correct, and the daughters of Zlophchad may not (or perhaps should not - Bava Basra) marry out of the Tribe (Bamidbar 36:1-6).

As far as I am aware, no mention is made of the righteousness of the men of Menashe for their attachment to the land.  How come they are never praised for their desire to the land?

This question is exacerbated by the fact that the aforementioned Sifrei deduces that the daughters of Zlophchad love the Land of Israel from the fact that they are traced back to Yosef, who loved Israel.  In Bamidbar 36:1, the Torah also traces the men of Menashe back to Yosef.


texts: What is the function of T’naim when performed just before the chuppah?


texts: ashkenazi style melodies to mizrachi birkat hamazon?

texts:
My wife has an Ashkenazi background and loved singing Birkat Hamazon at the shabbat table with a traditional western melody (similar to http://www.chabad.org/multimedia/media_cdo/aid/692733/jewish/Bentching-Trax.htm , but without the instrumental, ofcourse). I am from an Iraqi background (nusach Edot Hamizrach) and recite Birkat Hamazon in a less 'melodious' fashion (very similar to, for example: https://www.youtube.com/watch?v=jAK-CdK0fJs). We use the od yosef chai siddur.

While both my wife and I have no dispute over the spiritual need and benefit to recite birkat hamazon she has expressed repeatedly that she misses the melodies she knows well and loved to use during birkat hamazon.

Is there a compromise somewhere? Are there ashkenazi-style melodies that are being used on the edot-hamizrachi text of the birkat hamazon? I've tried using the traditional melody, but edot-hamizrach differs sufficiently from the ashkenazi text to render the melody impractical at best.


texts: How and when bow during first sentence of Borachu?

texts: In Ashkanazic shuls I have seen the shaliach tzibur (leader) bow various ways during the first line of the Borachu: (a) knees first and then from the waist, (b) just from the waist, and (c) no bowing at all.  Also, sometimes the shaliach straightens up before saying HaShem, other times he remains bowed until after saying HaShem.  This practice is not consistent even with one shul.  Is there a proper approach to this bowing (during the first sentence of the Borachu)?  Are there multiple proper approaches to this bowing?  (Sources preferred.)


texts: Difference father and mother jew who would like to circumcise a son

texts:
If one is married to a non-jew and one begets a son, why is it that when the mother is jewish (but in some cases don't live a Jewish livestyle) can get her son circumcised, but when only the father is Jewish (and is keeping a Jewish livestyle in accordance with the Torah) and want to get his son circumcised it's much more difficult to realise this because the Mother isn't jewish.

Doesn't HaShem teach one should get his son circumcised?

(I used circumcision but maybe this implies to more of the commandments).


texts: can zera still make clothes and objects tamei?

texts: In our generation, can clothes and objects still become tamei through zera? If so how do you get rid of the tumah?


texts: Does Rashi's commentary on a quoted mishna reflect the true explanation?

texts:
Often the Bavli will quote a mishna from another maseches (tractate) or another part of the same maseches. Does Rashi's commentary on the Bavli's quotation of the mishna reflect his interpretation of the mishna per se, or does it reflect only his interpretation of the mishna as used in the Bavli? In other words, where there is ambiguity in a mishna, multiple ways to read it, does what Rashi writes when the mishna is quoted somewhere reflect only his belief as to how the Bavli reads it (and so any inconsistency is only a problem if it carries through to the Bavli's conclusion), or does it reflect his belief as to what the mishna itself means (and so should be consistent every time the mishna is quoted)?

I strongly suspect the former is true: in particular, I seem to recall having seen instances where a mishna is interpreted by Rashi in a way that satisfies only the initial theory ("hava amina") of a passage in the Bavli. But I can't think of any example of this, and would like some evidence one way or the other.


texts:
I know that a mahpach not followed by a pashto is called a yetiv and has a different sound.

What about mahpach psik pashto, as in Shmuel Alef 19:9?

Would the mahpach there be read as connected to the pashto, and as such is a mahpach, or is it disconnected, and is a yetiv?


texts:
I live where it's Iyar, April 28 and the few fruit trees I know which are apple haven't yet blossomed.

But oak are plentiful and have long bloomed.
I didn't find an answer in Yalkut Yosef or Yechave Daat however it seems to me because if I processed the acorns into edible meal the berakhah would be haEtz therefore they are are fit for the berakhah.


texts: Why do we say "shelo asani isha" everyday?

texts: Why is it that we say shelo asani isha/sheasani kirtzono every day? Presumably we would only need to thank Hashem once for making us the gender he made us.


texts: What is the proper use of a blech/plata on Shabbat?


texts:
Why do most Ashkenazim read Megillas Rus on Shavuos?

I am sure there are multiple answers to this question. I would like as many as possible, with a preference for answers from earlier sources.


texts:
We know that havdalah is recited at the end of shabbat or festival at night. In some cases, such as if a person died on motzei shabbat, havdalah is delayed until the next day if the family can't say in at night.

Similarly, if one forgot havdala on motzei shabbat, it can be recited until Tuesday night.

In case of delayed havdala, can one recite it during daytime? Is the halacha the same for shabbat and festivals?


texts: What is the Na’arah claiming in a case where her husband truthfully accuses her of immorality?

texts:
Devarim 22:13-21 discuss a case in which a husband accuses his newlywed 12-12.5-year-old wife as having cheated on him in the period between Kiddushin and Nisuin, making her a married woman at the time and therefore liable to the death penalty. Most of the passage discusses if he’s lying, but v. 20-21 discuss what happens if he’s telling the truth:

  וְאִם־אֱמֶ֣ת הָיָ֔ה הַדָּבָ֖ר הַזֶּ֑ה לֹא־נִמְצְא֥וּ בְתוּלִ֖ים לַֽנַּעֲרָֽה׃ וְהוֹצִ֨יאוּ אֶת־הַֽנַּעֲרָ֜ה אֶל־פֶּ֣תַח בֵּית־אָבִ֗יהָ וּסְקָלוּהָ֩ אַנְשֵׁ֨י עִירָ֤הּ בָּאֲבָנִים֙ וָמֵ֔תָה כִּֽי־עָשְׂתָ֤ה נְבָלָה֙ בְּיִשְׂרָאֵ֔ל לִזְנ֖וֹת בֵּ֣ית אָבִ֑יהָ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ׃

  If this matter is true - there were no signs of virginity for the girl - then they will bring the girl out to the entrance of her father’s house, and the people of the city will stone her with stones, and she will die, for she has done an atrocity in Israel to commit harlotry in her father’s house, and you will destroy the evil in your midst.

A cursory reading of these Pesukim would seem to indicate that we don’t ask the girl for an explanation, either before or after the evidence or lack thereof is brought out. Does this indicate that the courts indeed do not ask her for a defense? Does this entire case only apply if she pleads innocent, or if she pleads that she remains a virgin? Let’s say she claims that she was raped; does that get her off the hook if they don’t find any signs of virginity?


texts: What is the opinion of Jewish authorities on Magic, particularly black magic? Traditionally Jews have denied that anything happens outside of the will of God, yet Deuteronomy 18:10 states that these practices do happen. What is going on?


texts: Does anyone know about a recent brocolli bug problem?

texts:
I'm not sure if this is a recent localized problem or not.

A few people in my neighborhood (New York City area) have told me that local Rabbinical councils have forbidden buying broccoli, as there is no way to eliminate the bugs that are in it.

I don't buy fresh broccoli that often to know if this problem applies to fresh broccoli or it is for frozen products as well. It seems to be a recent problem that affects just the New York area, but I'm not sure. Can anyone comment on the extent of this problem and what the problem is?

I haven't really checked every part of the produce section to see if the kosher stores are selling broccoli or not. Does this mean that no one is selling broccoli?


texts: The gemarah in Shabbos 152b talks about souls that come from under the throne of glory. I would like to know conceptually what this is and for what purpose was it created?


texts: Is "recycling" Mishloach Manot halachically acceptable?

texts:
Inevitably, this happens to me almost every year.

I give mishloa'ch manot to Shmer'l. Shmer'l take some of my mishloa'ch manot and gives it to Chatzkel. Chatzkel, not knowing that the huge chicken-filled hamantash came from me, puts it in the mishloa'ch manot sent to me. Simce Chatzkel appeared at my door, can I take "his" hamantash (which was originally mine), put in a box with one other item, and give it back to him, or must I include new stuff that didn't get recycled?

I listed the more complex case, first. Here's the simpler "recycling case":

Yartug appears at my door, and gives me his mishlo'ach manot package. I take it in my hand (so, technically, I guess, it's mine by making a kinyan. Can I now give it back to Yartug?


texts: I remember seeing once in (I think) Tiferet Yisrael that every mishna had its own distinctive melody. Does anybody know where he said that, or (if it wasn't Tiferet Yisrael) which mishnaic commentator made that observation?


texts: How can a person who can't read Hebrew be yotzeh the megillah?

texts:
Jews are obligated to hear the reading of the megillah during the night and day of Purim.

For someone who doesn't know how to read Hebrew, what should he do while sitting in shul and listening to the bal koreh in order to fulfill his obligation?


texts:
Parshat Vayishlach features the famous episode of Yaakov and the Angel wrestling. After this wrestling, Yaakov demands "Tell me your name" The Malach responds "Why do you ask my my name"

The interpretation of what the Malach responds is seemingly a dispute between Rashi and Ramban.

Rashi explains that the Malach responded "why do you ask my name? For our we have no set name as it changes according to our mission"

However the Ramban explains "why do you ask our name, for there is no benefit, as there is no power in the world outside of G-d, and if you were to call out to us [The angels] it would not help..."

Seemingly there is a disagreement between Rashi and Ramban if whether the names of the Angels are fixed or not. Or do they change according to the mission, Rashi: Yes. Ramban: No

Is this analysis correct? Are there any other sources which discuss this particular disagreement between Rashi and the Ramban, and or if there is discussion of this topic in general outside of this particular machlokes.


texts: Is one allowed to fold the corner of a book on Shabbos?

texts:
An easy way to keep a bookmark is to fold the upper-right corner of a book (aka Dog ears)

Is such an action permitted on Shabbos?


texts: Is one allowed to smoke on minor fast days?

texts: There are various opinions on whether it is ever permissible to smoke, with rabbinic opinion shifting more toward "no" in recent years, but among those who permit smoking generally, is it permissible to smoke on minor fast days, such as Tzom Gedaliah, the 17th of Tammuz, Ta'anit Esther, or the 10th of Tevet?


texts: Kubutz and shuruk in Polish/Hungarian pronunciation

texts:
What is the origin or basis of the Polish and Hungarian prevalence for pronouncing "oo" vowels as "ee"?  The variants of other vowels are easier to understand in the context of phonological shifting, but this in particular seems especially different.  I would be interested to hear of both linguistic explanations as well as any homiletic reasons given for the difference.

I feel like I have come across two bits of relevant data, although I can't remember the sources.  On one hand I feel like I read somewhere that the different pronunciations are associated with Mishnaic pronunciation in Eretz Yisroel and Bavel, although I can't remember which is which.  I also feel like the Gemara says that the sounds are interchangeable, but I could be wrong on that too.


texts: Am I allowed to fly from Australia on Motzei Shabbos?

texts:
If I take off from Melbourne on Motzei Shabbos, I will hit the Date-Line, loose a day, and end up flying on Shabbos for a short period of time until the sun catches up again. Am I allowed to do this?

Do I have to keep Shabbos for that time?
Is this forbidden the same way embarking on a ship less than 3 days before Shabbos is forbidden?
If I daven, do I have to Daven Shabbos davening or Weekday?
Do I have to do Havdala after that small period of "Shabbos"?


texts: Are American Paskesz grain products, such as Mini Trios Bites, yoshon year round?  Is there a way to determine from, e.g., a package code if/when they are yoshon?  (Paskesz cookies under Rav Westheim of Manchester are apparently yoshon, however, the American product appears to only be certified by a Rabbi Gruber of Monsey, NY with no indication of yoshon status [other than that it appears to also be marked for sale in Israel]).


texts: Sefarim specifically made for "Daily Hizuk"

texts:
Are there any books/articles/websites/email programs that can help provide a daily Hizuk?

By Hizuk, I mean something gives one more of a mood to be Oved Hashem.


texts: Yesterday we discussed that during Zayin Adar we eat fish due to the constellation of Adar. Rambam lists these mazalot, and uses them extensively when discussing calendar calculations. They are also featured in later piyutim that we say during Pesach and Shemini Atzeret. However, I could only find a reference to the 12 constellations in Berakhot 32b without their names. Do you know any earlier Jewish sources that Rambam could use to create his list?


texts: Why are there 7 inverted letter nuns in Tehillim 107?

texts: In the Masoretic text of Tehillim 107 there are 7 pesukim which contain an inverted letter nun (similar to those in Sefer Bamidbar). In my standard edition Mikraot Gedolot none of the commentaries explain this. A Google search yielded only this podcast (which I have not been able to listen to yet). Therefore I would like to know what the purpose of these letters are.


texts: Pressing some common apologetic insights

texts:
When trying to show high probability of the real Sinai revelation of the Jewish Torah, people often talk about ideas like these:

It is impossible to fabricate a story and convince a population that their ancestors had an experience if they have not heard about it previously. An event such as a huge mass revelation from God would not have been accepted if it was just made up by someone generations later. All Jews who have believed this, unless they were converts, believed that their parents also knew about it.
We know that the probability of a false religion being made up about individual revelation is high, because it has happened many times in history. But since there has only been one claim of the national revelation, it cannot be explained as a probable simply-natural event.
The survival of the Jewish people is extraordinary, in situations where they should have assimilated or been wiped out, throughout history, according to the nature of what happens with other nations. In the first Temple period, they were at a crossroads of military traffic and cultural influence, and yet 'uniquely unique' aspects of believing only in the creator God, not attributing a form to Him, keeping Jewish ritual law, and such were preserved and revived throughout that time. After that, the periods of persecution and at times immense scattering and attempts to wipe them out, traditional Judaism still preserved the Jewish people. This does not usually happen at all with nations that are scattered or under pressure in a similar way. This shows that an agent controlling history probably has a personal interest in the Jews and, because the likelihood of it happening for natural reasons is low
There’s a recognisable connection between the felt-to-be-good values of Judaism, the beautiful qualities of Torah-observant families, the clarity of Jewish worship of God, and the historical fact of Jewish continuity.

I bring these four points because they are the strongest to me out of the logical, verbalised points I have heard, and yet I feel they are lacking as well. I'll write their weaknesses, as I see them, here. I would love to know if anyone has read or thought of any answers to points below, or found any other good perspectives to catch your attention on an objective level.

To 1.: I never hear the idea addressed that it may not have been one person or institution that made the story from scratch, but rather a gradual development. People may already have been practising Torah laws and attributed them to Moses and some kind of divine authority, with a reality based-story of escaping from Egypt. Then, the idea of the whole nation hearing a revelation directly from God could have been added into the story later, and it would not have seemed unfamiliar or unlikely to the hearers.

To 2 and 3.: Everyone knows that the Jews are unique. What made them so unique is another question, but it's sure that there are aspects of tradition, paradigms, and ritual that do make the religion a naturally surviving one. Laws about kosher, intermarriage, and a strong loyalty to the creator of the all at this. How do we know that without supernatural intervention, the survival even in such normally-unlikely contexts would have been highly improbable, because of these unique circumstances? It is almost untestable. And how do we know that it wasn't this unique circumstance that also allowed the claim of national revelation to emerge just once? It is very uncommon, but does that make it more likely to be supernatural or simply another uncommon natural event?

To 4.: A lot of this perception may be subjective, based on upbringing... Even though that can't be ignored. We just have to be careful with it.

(None of this in itself makes Judaism seem unlikely to me. The opposite; there are some very good points that matter a lot to consider. I'm just pointing out issues with these arguments, and hoping to hear some good insights to fill in the gaps.)


texts:
In Vayikra (11:23) it says:

But all winged swarming things, which have four feet, are a detestable thing unto you.

On which Rashi (quoting the Sifra aka Toras Cohanim) says: Go and learn if there was 5 legsit is pure.

How about  6 legsNowadays, most flying insects have 6 legs, so are they also kosher (i.e. they have more than 4 legs)?


texts:
I have a question regarding a possibly Jewish tradition that I learned from my mother. My mother is from Iraq; back in the 70's Jews used to inhabit Iraq, and she said that this is who she learned it from. I suppose they still do since there is but 7 left.

So whenever I lose something, my mom tells me to tie a knot from a towel, paper towel, maybe it doesn't matter, maybe it does. You fold the towel diagonally, and then you fold the outside tip to the crease, and then continue folding likewise until you get some type of thing that looks like a string. From that, you make a knot. She heard that this ties up the testicles of Satan, causing him pain and he'll concentrate on the pain rather than making trouble in your life, or something to that effect.

I'm wondering where does this belief come from? Is it specific to Iraqi Jews? Does anyone else know about it? My mom said that there are some people in Iraq who know this that are not Jewish, but they learned it from the Jews as well. I recalled my mother saying a specific word for this type of "fix" if you will.

EDIT: Another part to the belief was that as soon as the item that was lost is found, you must untie the knot, because (again, I'm not quite sure if I heard this correctly, or even if my mother remembers it correctly) the demon may cry out loud, and cause another demon to show up to break the charm. So then it was bad luck to keep the knot going.

As to it solely concerning Eastern Jews (I assume it's meant Jews in the Middle East), I think that some of the family married into the European side of Jewry, since the family (who we still keep in contact today) has 40 and 50 year old relatives with both their last name (it's Arabic sounding) and the last name common among European Jews. However, I do not claim that I know that for a fact. It could have very well been that there were Jews in Iraq with European sounding names.

Another Edit:
I think I may have found something. Initially, I ignored this source because it said "Jewish Magic", as it could prove to be written by an anti-Semitic person as it was printed before the Holocaust, but according to the book Jewish Magic and Superstition, on page 127, it states that this type of "segulah" is a sort of binding (which I weakly referred to as it "ties the testicles of Satan" and "prevents him from doing harm"), and it also lists the Talmud as a source and goes as far as to say the Islamic prophet Muhammad was bewitched by this type of binding.


texts: When is leniency allowed in treating sick people on Shabbat or Yom Tov?

texts:
Fourteen Israeli Sephardic rabbis have ruled that video-seders are acceptable during a pandemic.  They based their ruling on the fact that halacha allows treating sick people on Shabbat even if their illness is not life-threatening.
My question is: How far can you go in treating non-life-threatening illnesses on Shabbat or Yom Tov?  Must there be pain involved?  Just discomfort?  Psychological too?  What are the limits?  I would like to see a halachic discussion of where to place the dividing line.
(No need to downvote if you disagree with the ruling.  That is not my question.)


texts: Does Rambam ever mention (or reference) the principle that it is preferable to perform every mitzva oneself rather than through an agent? (See e.g. Kiddushin 41a).


texts: Why is there a change in the compass directions between Abraham and Jacob?

texts:
When G-d blesses Abraham, he says in Breishit (Gen.) 13:14

  וַיהוָה אָמַר אֶל-אַבְרָם, אַחֲרֵי הִפָּרֶד-לוֹט מֵעִמּוֹ, שָׂא נָא
  עֵינֶיךָ וּרְאֵה, מִן-הַמָּקוֹם אֲשֶׁר-אַתָּה שָׁם--צָפֹנָה
  וָנֶגְבָּה, וָקֵדְמָה וָיָמָּה.

(English from Mechonmamre.org):

  And the LORD said unto Abram, after that Lot was separated from him:
  'Lift up now thine eyes, and look from the place where thou art,
  northward and southward and eastward and westward;

But, when he blesses Jacob, G-d says in Breishit (Gen.) 28:14:

  וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ, וּפָרַצְתָּ יָמָּה וָקֵדְמָה
  וְצָפֹנָה וָנֶגְבָּה; וְנִבְרְכוּ בְךָ כָּל-מִשְׁפְּחֹת הָאֲדָמָה,
  וּבְזַרְעֶךָ.

  And thy seed shall be as the dust of the earth, and thou shalt spread
  abroad to the west, and to the east, and to the north, and to the
  south. And in thee and in thy seed shall all the families of the earth
  be blessed.

Why is there a change in the order of the compass directions in these two verses?


texts: What resources can help me understand agriculture for Zeraim?

texts: I am studying Mishnayot from Seder Zeraim and I am often having difficulties because I have no idea how agriculture worked in the days of the Second Temple (or even today). Are there any good resources (online or in sefarim, preferably in English) to help me understand how agriculture worked/works, and how that informs the halachot?


texts:
Should Kaddish for a parent be said for eleven or twelve months?

When I said Kaddish for my father fifty years ago I read in the prayer book at the Chevra Kaddisha Bnai Jacob in Montreal that it should only be for eleven months; that only the worst sinners were in Gehinom for a whole year.


texts:
Am I obligated to "honour [my] mother" (if she became a needy widow and) if she had given me up?

If someone was given up by his or her own mother (as in the quote below), is one obligated to "honour your mother" (by which I mean, any and all interpretation of the command to "honour your mother", which includes financial and/or housing support, especially if the mother is a needy widow, later in her life?)

אִם לֹא רָצְתָה הָאֵם שֶׁיִּהְיוּ בָּנֶיהָ עִמָּהּ אַחַר שֶׁגְּמָלָתָן, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת, הָרְשׁוּת בְּיָדָהּ, וְנוֹתֶנֶת אוֹתָם לַאֲבִיהֶם, אוֹ מַשְׁלֶכֶת אוֹתָם לַקָּהָל אִם אֵין לָהֶם אָב, וְהֵם מְטַפְּלִים בָּהֶם, אֶחָד זְכָרִים וְאֶחָד נְקֵבוֹת:

Translation: "If the mother did not want her children to be with her after they were weaned, whether male or female, that is her prerogative, and she may give them to their father, or send them to the [care of] the community if they do not have a father, and the community raises them, whether male or female."

https://www.sefaria.org/Shulchan_Arukh,_Even_HaEzer.82.8?lang=bi&with=all&lang2=en

"Possible Duplicate" says somebody,
In regards to Torah and Rabbinical writings, how does "honor your father and mother" work when you've been raised in an abusive household?

However, the difference between these two postings: one is talking about being raised in an abusive household while knowing one's parents, whereas my posting here is about being given up for adoption, while still a toddler (after being weaned אַחַר שֶׁגְּמָלָתָן), and only knowing of your parent's identity "later in her life".


texts: Where did the Rambam get his Biblical structure of prayer?

texts:
The Rambam in Hilchos Tefilah 1:1-3 describes the Biblical mitzvah of prayer.  In Halacha 2 he writes:

ומגיד שבחו של הקדוש ברוך הוא, ואחר כך שואל צרכיו שהוא צריך להן בבקשה ובתחינה, ואחר כך נותן שבח והודיה לה' על הטובה שהשפיע לו
He tells of Hashem's praises, and afterwards asks for his needs in requests and supplications, and after that gives praise and thanks to Hashem for the good that He has bestowed upon him

Now, it happens to be that this Biblical 3-tiered structure is paralleled in our Rabbinically instituted prayers, which begin with praises, follow with requests, and finish with thanks.  But, where did the Rambam get that this exists in the Biblical structure of prayer?  The entire source of the Biblical mitzvah is, as the Rambam says in Halacha 1, just the one verse of "ועבדתם, את ה' אלוהיכם" - "And you shall serve Hashem your G-d" (Shemos 23:25).  How did the Rambam derive this 3-part formation of prayer?


texts: If a woman's voice is considered nakedness, why would he ask to hear it?

texts:
As previously cited1, the Talmud Bavli (Masekhet Berakhot 24A) refers to a woman's voice as her nakedness (based on Shir HaShirim 2:14).
If a woman's voice is her nakedness, why would the man speaking in the verse (2:14) ask to hear the voice of the woman being referred to?

יוֹנָתִי בְּחַגְוֵי הַסֶּלַע בְּסֵתֶר הַמַּדְרֵגָה הַרְאִינִי אֶת מַרְאַיִךְ הַשְׁמִיעִנִי אֶת קוֹלֵךְ כִּי קוֹלֵךְ עָרֵב וּמַרְאֵיךְ נָאוֶה:
My dove, in the clefts of the rock, in the coverture of the steps, show me your appearance, let me hear your voice, for your voice is pleasant and your appearance is comely.'

1. Technically, the first citation I found was HaRav Hayim (Howard) Jachter's The Parameters of Kol Isha.


texts: According to Jewish law, may a women wear men's clothing?

texts: Are rules prescribing what sorts of clothes men and women can and cannot wear?


texts:
Recently a debate of usage of cellphones on Shabbat has come up, mainly about reading and sending text messages.

I was wondering what the specific reasoning is behind not allowing it on Shabbat.

Any ideas?


texts: Can one study about the Beis Hamikdash on tisha bav?

texts:
I know that we cannot study any Torah which makes us happy on tisha bav- which is generally any Torah (source needed).
Based on that, is it generally accepted among (ashkenazi) poskim that studying about the Beis Hamikdash is allowed, since it reminds us that the Beis Hamikdash was destroyed? Or is only learning something that is explicitly sad allowed?


texts: Should the chazzan say amen after the Priestly Blessing?

texts:
The chazzan says the words of the Priestly Blessing word after word, and Kohanim (priests) repeat after him.
Should the chazzan say "amen" after each blessing?
What about "amen" after the blessing that Kohanim say in  the beginning?


texts: Reversal of the number of positive and negative precepts

texts:
The Gemara in Makkos 23b states:

  דרש רבי שמלאי שש מאות ושלש עשרה מצות נאמרו לו למשה שלש מאות וששים וחמש
  לאוין כמנין ימות החמה ומאתים וארבעים ושמונה עשה כנגד איבריו של אדם

  R. Simlai when preaching said: Six hundred and thirteen precepts were
  communicated to Moses three hundred and sixty-five negative precepts
  corresponding to the number of solar days [in the year] and two
  hundred and forty-eight positive precepts, corresponding to the number
  of the members of man's body. (Soncino translation)

However, R. Moshe ben Avraham of Przemyśl (died 1606) in the introduction to Mateh Moshe reverses this and states that there are 365 positive precepts and 248 negative precepts.

  כי ברא אותו מחובר ברמ"ח אברים ושס"ה גידין וכנגדן צוה צורינו שס"ה עשין
  ורמ"ח לאוין להורות כי לא נברא האדם רק לשמור ולעשות ולקיים את כל הדברים
  האלה

I would think that this is simply a mistake; however it is a particularly egregious mistake for a renowned rabbinic figure to make. Most tinokos shel beis rabban know that there are 365 negative precepts and 248 positive precepts.

Additionally, a mere few pages later R. Moshe quotes the Gemara in Makkos, but he leaves out the part which specifies that 365 refers to the negative precepts and 248 refers to the positive precepts.

  חש בכל גופו אמר זה על דרך דאיתא במסכת מכות דרש רבי שמלאי תרי"ג מצות
  נאמרו לו למשה בסיני שס"ה כמנין ימות החמה רמ"ח כמנין אבריו של אדם

Is it purely coincidental that he left out the very part of the citation that he reversed earlier?

On the other hand R. Moshe also wrote a book of the 613 mitzvos (Sefer Shel Taryag Mitzvos), and he does not seem to have an entirely different count (as would be necessary to reverse the numbers of positive and negative commandments).

Is there any possible way to interpret R. Moshe's first statement without simply rejecting it as a mistake? Or are there at least any subsequent rabbinic figures that noted this glaring mistake?

Of course, it is certainly possible that it is just a typo. However, all five editions that I checked (Cracow 1591; Frankfurt 1720; Warsaw 1876; London 1958; Jerusalem 2011) have the same error (which doesn't necessarily mean anything, as they might have just copied from each other) and none of them note this incorrect wording (including the newest edition that has extensive footnotes). Moreover, this would not help explain why the later citation of Makkos left out the part that 365 is for the negative precepts and 248 is for the positive precepts, nor would it explain the fact that the error is not noted in subsequent rabbinic literature.


texts: A hungry beggar asks to use your credit card to buy food. Must you give it?

texts:
This M.Y. answer states that if a beggar asks you for food, you do not investigate, but provide food. I assume that if you give cash so that the beggar can buy food, that is the same.

A few months ago, while I was shopping in my local market, a woman said she was hungry and asked if she could borrow my credit card so that she could buy food. I was astounded, as I never had this proposal before. I refused but gave her a few dollars.

2 concerns at the time:

1 - I was also very concerned about the security risk of her taking my account info or not even returning my card, itself. I'd like to be able to help a hungry person, but, do I need to implicitly trust in G-d and her that she won't abuse my credit card?

2A - She would probably spend far more than I can afford. Wouldn't it be more embarrassing to her if I held onto my card and then when she checked out I say, "Well, I can only pay this much?"

2B - I could tell the beggar in advance how much I can afford, and rely on her to buy only that amount. What if she says that would still leave her hungry?

2C - What if I don't have the time to wait for the beggar to shop for her items, and I don't have the time to buy them?

Is there any requirement under such circumstances to offer a credit card?

Incidentally, when I initially offered the cash, the woman refused and insisted on using my card. Only after I told her that there was no way I would do that, and she should take my money, did she accept the money!


texts: The number of Challot on Shabbat and salt

texts:
If my understanding is correct we use two Challot on Shabbat to represent the two portions of mana the Jews received in the desert of Friday to prevent them from having to collect on Shabbat.  We use the salt to represent the 'preservative' Hashem put on the extra portion of mana to keep it until Shabbat (every other day the extra the Jews had would spoil). (I know there are other reasons for the salt, but I have never heard of another reason for the Challot).

If this is so:

Why do we use two challot on Shabbat day?
Why do we use salt on Shabbat day?

Neither of these represent what happened in the desert.


texts: Did the Gedolim of the time during whcih the Spanish Flu was spreading (and killed anywhere from 17 million to 50 million people) comment on it and provide any halachic guidance on whether to permit minyan and what to do regarding seder?  Anything relevant to what is happening now with covid-19 and how the Gedolim of that era responded would be of interest to me.  Especially the Chofetz Chaim.


texts: Are there restrictions pertaining to the recitation of the Oseh Shalom prayer? May it only be said with Kaddish?


texts: Source for waiting between milk and meat?

texts: There is a widespread custom to wait 30 min between (soft) cheese and meat. What is the origin and source of this custom?


texts:
The Shulchan Aruch 177:2 rules that one who removes the bread from the table must make a new beracha on whatever he eats for the rest of the meal:

ודברים הבאים לאחר סעודה קודם ברכת המזון שהיה מנהג בימות חכמי הגמרא שבסוף הסעודה היו מושכים ידיהם מן הפת ומסירים אותו וקובעים עצמם לאכול פירות ולשתות כל מה שמביאים אז לפניהם בין דברים הבאים מחמת הסעודה בין דברים הבאים שלא מחמת הסעודה טעונים ברכה בין לפניהם ובין לאחריהם דהמוציא וברכת המזון אין פוטרתן אלא מה שנאכל תוך עיקר הסעודה ודין זה האחרון אינו מצוי בינינו לפי שאין אנו רגילין למשוך ידינו מן הפת עד ברכת המזון:
Things that come after the meal before Birchas HaMazon - it was the practice in the times of the Sages of the Gemara that at the end of the meal they would withdraw their hands from the bread, and would remove it, and they would set themselves to eat fruits and to drink - everything that they bring out then, both things that are brought because of the meal and things that are brought not because of the meal, need a beracha both before and after them, because the HaMotzi and Birchas HaMazon only exempt what is eaten during the main meal. This last halacha is not common by us, since we are not accustomed to withdraw our hands from the bread until Birchas HaMazon.

Why is this considered a case that never happens (other that Erev Pesach)? At wedding meals, for example, they usually serve bread at the beginning of the meal, and for the second course there is no bread to be found. Or one who doesn't have a lot of challa, when the bread is finished he continues his meal. And dessert often is served after the table is cleared. Is this just a change in the practice from hundreds of years ago, and we really should apply this halacha, or is there some reason why it doesn't apply to theses cases.


texts: Why is YHVH called "a man of war" in Shemot 15:3?

texts: In Shemot 15:3 in the song of Moshe he declares that YHVH is "a man of war"; however, in Bamidbar 23:19 it says, "G_d is not a man , that He should lie". What is the explanation for this contradiction?


texts:
In math terms, dice are expected to be "fair": every face should have the same odds of coming up on a proper roll. Before dice existed, people used pastern bones (which is knucklebone from livestock). Pasterns are not expected to be fair, and that's part of the game.

I'm very curious where dreidels lie on this spectrum of should or should not be fair.

This might not be the right stackexchange site for the question, but I don't know what would be better. I approach this question from the perspective of a dice collector who has a small number of dreidels. The dreidels are clearly "not fair", but I'm not sure if that is a defect, expected, or just tolerated.


texts: Is the story of the watering of the sheep by Ya'akov and Rachel chronological?

texts:
In relation to this question I would like to know how to understand the following verses:

Within Genesis 29 the story around the well is described: Ya'akov looked and saw, and behold (there was) a well in the field, and lo, three flocks of sheep lying there (near) by it, because from that well they watered the flocks; and a great stone was upon the mouth of the well. And thither were all the flocks gathered; and they rolled (withdrew) the stone from the mouth of the well, and watered the sheep, and put the stone back upon the well's mouth in its place.

After asking the shepherds how Lavan is, the sheperds respond by saying: "It is well (shalom is with him); and, behold, Rachel his daughter cometh with the sheep."

Why is it that Ya'akov first repsonse is a question about drawing water?:
"Behold, it is yet high day, neither is it time that the cattle should be gathered together; water ye the sheep, and go and feed them"?

And the story continues:
The shepherds answered Ya'akov: "We cannot (draw water), until all the flocks be gathered together, and at the time we roll the stone from the well's mouth; then we water the sheep." While Ya'akov spake with them, Rachel came, with the flock of her father; for she was a shepherdess. And it came to pass, when Ya'akov saw Rachel the daughter of Lavan his mother's brother, and the sheep of Lavan his mother's brother, that Ya'akov went near, and rolled the stone from the well's mouth, and watered the flock of Lavan his mother's brother. What happened here?

Is this story chronological?
Didn't Ya'akov already knew Rachel was coming, and he had to wait till she would arrive? Or did the men told Ya'akov to wait because Rachel had yet to arrive, before they could water the sheeps, and while speaking to them there she already came, so at that point Ya'akov acted accordingly what was said?

(p.s. translation are from Mechon Mamre - JPS translation - and my own interpretation of these verses).


texts: Is it a good thing to sing “ יָמִים עַל יְמֵי מֶלֶךְ תּוֹסִיף שְׁנוֹתָיו כְּמוֹ דֹר וָדֹר” in honour of the senior Rabbinic speaker?

texts:
It has become customary to sing  יָמִים עַל יְמֵי מֶלֶךְ תּוֹסִיף שְׁנוֹתָיו כְּמוֹ דֹר וָדֹר in honour of the senior Rabbinic speaker at a function.

An explanation is given here.

  The Pashut explanation given by Rashi on this passuk is that Dovid
  Hamelech is asking Hashem that even if it has been decreed that he die
  young at the hand of his enemies, Hashem should remove that decree and
  grant him the full 70 years of every generation.

I feel that it must be very worrying for the person for whom it is being sung because it may indicate that he needs to have his days lengthened and remind him of his mortality.

Is it a good thing to sing?


texts: The Gemara Brachos 29 tells us that Yochanan Kohain Gadol at 80 years old went off the Derech and became a צדוקי. How does this jive with the Gemara in Yuma עברו רוב שנותיו ולא חטא, שוב לא יחטא - 38 - that if someone passed through most of his days without sinning we are certain he will not sin?


texts: Why was Hosea acceptable to the people if he took his adulterous wife back?

texts:
Hosea is described by Rabbi Yochanan in Pesachim 87a as the greatest of the four major prophets.  At G-d's command (Hosea 1:2), he married a prostitute, Gomer, and fathered children, although there was some doubt as to whether they were all his.  His wife continues her harlotry even after they are married, but Hosea refuses to divorce her.  This is turned into a beautiful metaphor for G-d's refusal to divorce Israel, although it, too, had strayed.  I understand it to be black-letter halacha that a husband must at least divorce his wife if she admitting to having sex with another man.  (Of course, in Temple times, she and her lovers would have been subject to a criminal trial if two witnesses could testify they saw her commit adultery.)

My question is: how could Hosea's prophecy be accepted if he refused to follow one commandment?  Also, couldn't his prophecy that G-d told him to take Gomer back (Hosea 3:1; Pesachim 87b) be considered self-serving?  Rabbi Barry Fruendel suggested to me that Hosea got a "pass" because he was a prophet.  What is the basis for that?  I assume he had to be recognized as a prophet before he violated the law, right?


texts: Tehillim 60:13 / 108:13 - ‘the help of man is worthless’

texts:
Shalom.
The JPS English translation of Tehillim 60:13 and 108:13 reads ‘Grant us your aid against the foe, for the help of man is worthless.’
Does this mean that it is a waste of time to ask one’s fellow man for help when one is suffering?
Many thanks.


texts: Seeking information on "Knesseth Israel" charity

texts: A relative recently passed away and I was distributing the proceeds of Pushkas found in the relatives house. One of the Pushkas was for the "Central Committee Knesseth Israel Charity of Rabbi Maier Baal Haness" with an address on it of 214 E Broadway, NYC. I mailed them a check, which was returned "Attempted - Not Known - unable to forward". I called a number I found online and it is disconnected. Does anyone know if this charity merged or if it moved where its new address is?


texts: Why is there no clear Chabad custom regarding Tzom G'dalya s'lichos: early morning or during shacharis?

texts:
In the 2005/5765 Kehot edition of סליחות על־פי מנהג חב״ד/Slichos appears part of a letter by the last Lubavitcher rebbe with no date on it. It reads, in part:

  לא שמעתי הוראה בסדר סליחות ליום זה (וכן — אם לאמרם באשמורת הבוקר, או בתפלה בסדר התחנון)

In my own translation:

  I haven't heard any direction about the order of s'lichos for today (Tzom G'dalya) (nor, indeed, whether to say them in the wee hours of the morning or during tachanun during the prayer service).

How does it happen that in two-hundred-odd years of Lubavitch custom there is no established custom regarding whether to say s'lichos in the early morning or during shacharis? Did the rebbe not see what his father-in-law (the previous rebbe) did? Is there no record of what the previous rebbes did? of what the community of chasidim did? How can this be?


texts:
I have seen quotes from various rabbis, the oldest dating back to the Ari Z"L that state that we are in the ikve d'Moshiach (the heels of the Messiah). Ostensibly that was meant to convey that Moshiach was coming soon. However, that doesn't seem to be the case.

This leads me to two possibilities either A)all those Rabbis were wrong or B)that term doesn't mean what I thought it meant.

Assuming we go with B) are there other possible meaning to the ikvei d'Moshiach?