texts: I am working this summer on a Conservative summer program as a staff member. I discussed with the employer issues of me being orthodox (such as egalitarian davening) and we worked out some  of these problems. The kashrut is reliable (Orthodox certified) and the program is shomer shabbat (although I don't know how legitimate that is). One big concern that I don't know how to deal with is, am I allowed to daven with their minyan if their are women leading? Of course I can daven off to the side, but should I respond amen to their brachot? Are there any other issues that I should be concerned with? How should I deal with them?


texts: I would like to know if the "deep sleep" of Abraham (Genesis 15:12) is literally a "sleep", or a state of "trance" as The Midrash of Philo says (15:12). What does the biblical term mean? Also, according to Daniel 8:18, the prophet fell to the ground. Are we meant to think that Abraham also fell to the ground?


texts: Can a partially moldy shmittah etrog be disposed?

texts:
In a recent pamphlet from Sh'or Yashuv Yeshiva (5 Towns), I read that a shemittah etrog must either be eaten or left to rot until it is inedible.

Usually, when people see mold on food, they throw the entire package out, they assume that the food is spoiled. Some people, I know, brush or cut off the moldy part, and eat the rest of the food, as sometimes the food may still be edible.

Let's say that part of one's etrog has mold on the outside. The average person isn't going to test the etrog to see if it is still edible, because even a fresh etrog is quite bitter. Does he have to cut away a piece of the etrog to check if the inside still looks fresh and "edible", or can he assume that the entire etrog is inedible?


texts:
The explanation I have always been given for long, curled peyoth among those that have the minhag, is that it is for beautifying the misswah of peyoth. However, there are seven peyoth, only two of which are the sideburns.

There are the peyoth of the head, which are beautified.

  One is liable for each corner. Therefore, a person who shaves both his temples - even if he were to do so simultaneously and had received only a single warning – is [liable for] two measures of lashes. Rambam Hil. A"Z 12:1

But there are also five peyoth on the beard which are not.

  The beard has five "corners": the upper and lower cheek on both the right and left sides, and the hair on the chin. One is [liable for] lashes for the removal of each "corner." A person who removes them all at the same time is [liable for] five measures of lashes. Rambam Hil. A"Z 12:7

Given all the peyoth are misswoth, why do only the peyoth of the head deserve beautification? Why not the peyoth of the beard?


texts:
Do Jews forgive all debts and break from farming during Shemitah?
If a Jew has a mortgage that is longer than 7 years, would that debt be forgiven?
Could a Jew get a 30 year mortgage from a Jewish owned bank that practices Shemitah?


texts: Where can one obtain Shiurim from Rabbi Azriel Chaim Goldfein Zatzal? Rabbi Goldfein was the Rosh HaYeshiva of Yeshiva Gedolah of Johannesburg.


texts:
In Masechet Yoma 37b (see also 78b), Tosfot says:

והרב פור''ת פירש כפר''י
And the Rav Porat explains as Rabbenu Yitschak.

Is there someone who knows who is this rav.
(I have some assumptions that the name "Porat" has something to do with the name Yosef.)


texts: What is called a 'Building of Joy' nowadays?

texts:
Megillah 5b discusses things that Rebbe did. One of the things that Rebbe was seen doing was planting on Purim; the Gemara retorts that this is surely not allowed as planting is work, which is not allowed on Purim. The Gemara then answers that the reason Rebbe did it was that he was effecting a 'Planting of Joy'. The Gemara quotes a Mishna about 'Planting of Joy' and 'Building of Joy'.
The Gemara asks what a 'Building of Joy' is and explains that it's a house for a newlywed couple to do the Chupah. We, nowadays (in some sects of Judaism) don't do anything similar to this, so what is considered a 'Building of Joy' nowadays?


texts: A Kohain may not marry a divorcee. (Vayikra 21:7) I am wondering if anyone ever did statistics of Orthodox Jews and divorce to see if there is a smaller percentage of Kohanim that get divorced relative to a Levi or Yisrael as for a male Kohain it would be even harder to get remarried since he may not marry a divorcee.


texts: What do you do with a ketubah document following a divorce?

texts: What is the preferred handling of a ketubah following a divorce? It seems wrong to just throw it away. Should it be buried? Is it permissible to burn it?


texts: Timeline of learning the parts of the written and oral Torahs

texts:
As we follow the rule that the Torah is not chronological (אין מוקדם ומאוחר בתורה), I'm very confused about the order of receiving different parts of the Torah in the 40 years from the Exodus to the entering to the Promised Land.

We know that some Parshios/Laws were given in Egypt (החודש הזה לכם or קרבן פסח) some before Matan Torah (חוקים במרה) some at Mt. Sinai (the 10 commandments) and some later up until the final days of Moses.

Did somebody make a clear timeline of what parts of the written and the oral Torah were learned when?

My question focuses on the actual learning the parts of the Torah, not about when did Moses write the scroll.


texts: Why is the shalshelet trope (cantillation) note always at the beginning of the verse and always followed by a psik?

texts:
The shalshelet trope note appears in 4 places in the Torah:

Breishit 19:16, Bresihit 24:12, Breishit 39:8, and Vayikra 8:23.

In all cases the note is on the 1st word of its verse and is followed by a psik. I understand that part of the trope notes function is grammatical. I'm assuming that there is a grammatical reason that requires shalshalet to be on the 1st word and must be followed by a psik. Why?


texts:
If the signatures of the witnesses and names filled in on a kesuva fade is it still kosher?

What if it is to the point that one can’t read anything anymore?

Can this be corrected?


texts: What is the source for saying tizku l'mitzvot?

texts: It seems common these days to get the response "tizku l'mitzvot" for doing a mitzvah, usually a chesed for someone. Where did this response originate from and has anyone seen a discussion or source to use this response specifically instead of saying "thank you"?


texts: What exactly is the custom observed by Jews in Egypt on Shavuot using geese that is similar to Kaparot?

texts:
I'm not Jewish, so please forgive me if my question sounds ignorant.

I was researching the practice of Kaparot when I came across the following website:

  Indeed, even when Maran [Rabbeinu Ovadia Yosef] zt”l served as the head of all Batei Din in Egypt, he would make sure to go to where the Kaparot were being held as well as to the place where a similar custom was observed in Egypt on the Shavuot holiday using geese. Maran would walk around among the slaughterers and check their knives and watch them carefully so that they would be careful with their work and not, G-d-forbid, feed non-kosher to fellow Jews. There were several times where he encountered actual danger to his life because of his multiple comments and criticism of slaughterers and butchers in the city; indeed, there were three attempts made on Maran zt”l’s life and he was saved in a miraculous manner each time.

http://halachayomit.co.il/en/default.aspx?HalachaID=2189

Having never heard of this particular custom, I tried googling it, but I was unable to find any other references to it. What exactly is it, and where can I find more information about it?


texts:
Can Mrs Potato Head leave her limbs and face intact when immersing into a Mikvah (to convert or become Tahor), or does her accessories, limbs, and face count as a Chatzitza, and need to be removed?

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


texts: If Hashem brought about Macos Bechoros by himself, with out any angel, then what is the משחית?

texts:
If Hashem brought about Macos Bechoros by himself, with out any angel, then what is the משחית that would not harm the Bnei Yisroel mentioned in Shemot Chapter 12, Verse 23?

Premises based on the following sources:

Rashi on Exodus Chapter 12, Verse 12 says "I by myself and not through a intermediary" will bring about the plague of the first born.

The Haggadah also says when commenting on ויוצאנו ה ממצרים that it was Hashem not through any angel...or intermediary but Hashem himself brought about the plague of the firstborn.


texts:
Normally, if me and my good friend Shimon complete (finish) a Bracha at the same time, I may not say Amen after his bracha.

However, if I recall correctly, an exception to this is made by the bracha of Haskivenu said by Maariv (the 2nd bracha after Shema). There I should say Amen to the Chazzan's recitation of "Shomer Amoi Yisrael La'ad" regardless of whether I also completed it at the same time.

Why is this so? What is so special about this Bracha that it deviates from the norm?


texts: What is a Scriptural understanding of "son of God"

texts:
There are several Scriptural references to "sons of God."

What is a Scriptural understanding of the term "son of God."

Who are the sons in various occurrences?
How do they become "sons"?
-by creation?
-by birth?
-by adoption?
-by restoration?
What does sonship indicate
-subordinate to authority?
-empowered by by the Father?
-part of a family system?
-entitled to an inheritance?

Are they figurative or literal sonships?  (related question)

cf this related Mi Yodeya question.

cf this related question that deals only with "sons of God" and not the other passages concerning Father-son relationship with God.

And in case you wonder where I come from, please see my introduction in the chat room.

  Genesis 6
  ב  וַיִּרְאוּ בְנֵי-הָאֱלֹהִים אֶת-בְּנוֹת הָאָדָם, כִּי טֹבֹת הֵנָּה;
  וַיִּקְחוּ לָהֶם נָשִׁים, מִכֹּל אֲשֶׁר בָּחָרוּ.     2

  ד  הַנְּפִלִים הָיוּ בָאָרֶץ, בַּיָּמִים הָהֵם, וְגַם אַחֲרֵי-כֵן
  אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל-בְּנוֹת הָאָדָם, וְיָלְדוּ לָהֶם:
  הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם, אַנְשֵׁי הַשֵּׁם.   4

  1 Chronicles 17
    יג  אֲנִי אֶהְיֶה-לּוֹ לְאָב, וְהוּא יִהְיֶה-לִּי
  לְבֵן; וְחַסְדִּי, לֹא-אָסִיר מֵעִמּוֹ, כַּאֲשֶׁר הֲסִירוֹתִי,
  מֵאֲשֶׁר הָיָה לְפָנֶיךָ.   13

  1 Chronicles 22
   י  הוּא-יִבְנֶה בַיִת, לִשְׁמִי, וְהוּא יִהְיֶה-לִּי
  לְבֵן, וַאֲנִי-לוֹ לְאָב; וַהֲכִינוֹתִי כִּסֵּא מַלְכוּתוֹ,
  עַל-יִשְׂרָאֵל--עַד-עוֹלָם.   10

  1 Chronicles 28   ו  וַיֹּאמֶר לִי--שְׁלֹמֹה בִנְךָ, הוּא-יִבְנֶה
  בֵיתִי וַחֲצֵרוֹתָי:  כִּי-בָחַרְתִּי בוֹ לִי לְבֵן, וַאֲנִי
  אֶהְיֶה-לּוֹ לְאָב.   6

  Job 1
   ו  וַיְהִי הַיּוֹם--וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים, לְהִתְיַצֵּב
  עַל-יְהוָה; וַיָּבוֹא גַם-הַשָּׂטָן, בְּתוֹכָם.   6

  Job 2   א  וַיְהִי הַיּוֹם--וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים, לְהִתְיַצֵּב
  עַל-יְהוָה; וַיָּבוֹא גַם-הַשָּׂטָן בְּתֹכָם, לְהִתְיַצֵּב עַל-יְהוָה.

  Job 38
     ז  בְּרָן-יַחַד, כּוֹכְבֵי בֹקֶר;    וַיָּרִיעוּ, כָּל-בְּנֵי
  אֱלֹהִים.     7


texts:
What is the correct response to someone saying, "tizku l'mitzvot" after you do a mitzvah, or something helpful? For example, after helping someone make an Eruv Chatzeirot they might say "tizku l'mitzvot" and I'm not sure what I should respond.

It seems a bit strange to say, "thank you," or, "you too".


texts: How to write Sheyichye in short in english

texts:
I know that in Hebrew it is written שי'.

How should I write it in English letters in short so that people will understand it?

Maybe she' or shi'?


texts: I heard not to say "Good Shabbos" after mincha. Is it true, and what defines mincha?

texts:
I heard from somewhere that, on Shabbos, one does not say "Good Shabbos" after mincha. I am not sure whether it's in a halacha sefer somewhere (I tried looking) or just a minhag.

First of all, is this true?

Second, what defines mincha? Is it after someone says mincha, or is it after mincha gedola or some different time (mincha ketana or the like)?


texts: Why do we say עושה השלום during yamim nora'im?

texts:
I'm struggling to find a reason/meaning behind saying  'עושה השלום' with a 'ה' at the end of amidah and during kaddish for the yamim nora'im period.

I have heard (unverified source) that there is opposition to this practice since it is based on a pasuk, and it is not necessarily desirable to change pesukim.

What is the reason (for those that say it) that עושה השלום is said?


texts:
On an advertisement for the Lubavitch National Menorah lighting at the White House this year, I saw a little banner that said "Hakhel Year! Special Gathering!" or something of that sort (I don't have it in front of me).

Is that just an advertising gimmick, or is there any added significance of Chanukah or menora lighting in the year of Hakhel?


texts: Why didn't Esav try to kill Ya'akov while Ya'akov was in Lavan's home?

texts:
I'm trying to reconcile a verse with the actual event timeline.

Genesis 27:41:

  וַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶֽת־יַעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּרֲכ֖וֹ
  אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י
  וְאַֽהַרְגָ֖ה אֶת־יַעֲקֹ֥ב אָחִֽי׃

We see from the above, that Esav was willing to wait until his father died until he would kill Ya'akov.

Ya'akov was in Lavan's home 20 years, as it says:

Genesis 31:41 (from Sefaria):

  זֶה־לִּ֞י עֶשְׂרִ֣ים שָׁנָה֮ בְּבֵיתֶךָ֒ עֲבַדְתִּ֜יךָ
  אַרְבַּֽע־עֶשְׂרֵ֤ה שָׁנָה֙ בִּשְׁתֵּ֣י בְנֹתֶ֔יךָ וְשֵׁ֥שׁ שָׁנִ֖ים
  בְּצֹאנֶ֑ךָ וַתַּחֲלֵ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֥רֶת מֹנִֽים׃

  These twenty years have I been in thy house: I served thee fourteen
  years for thy two daughters, and six years for thy flock; and thou
  hast changed my wages ten times.

Did Yitchak die during this period? If not, at what point did he die? If he did, since Esav knew that Ya'akov was in Lavan's home (see Breishit 28:6), why didn't he go after Ya'akov, there?


texts:
This question bothers me each time the High Holidays come around. In the text for Unetaneh Tokef, we find the sequence:

  מִי יָנוּחַ, וּמִי יָנוּעַ; מִי יִשָּׁקֵט, וּמִי יְטֹּרֵף; מִי יִשָּׁלֵו, וּמִי יִתְיַסָּר; מִי יַעֲנִי, וּמִי יַעֲשִׁיר; מִי יֻשְׁפַּל, וּמִי יָרוּם

(I have added punctuation to clarify my question.) In this sequence, we have 5 pairs. If the first 3 pairs, we have a positive quality followed by a negative one, but in the last 2 pairs the text suddenly switches and puts the negative quality first. Any suggestions as to why?


texts:
(Inspired by HodofHod's commment here: Four Holy Cities)

What is the proper plural for the common Aramaic phrase Nafka Minah נפקא מינה which means something along the line of "practical differences"?

As in "This distinction leads to multiple XXXXX XXXX."

Nafkot Minah? Nafkei Minah? Nafka Minam?


texts: Why can't I just do Judaism in my own way?

texts:
With society changing and its people changing with it, why is Judaism not adapting accordingly? Why can't I pick from the different Jewish cultures available which I connect? For example Persian, Moroccan, Egyptian or Polish Jewry? Why can't one make a mismatch in their practice of (Orthodox) Judaism, as long as everything comes from a reliable source or another?

Essentially, why can't I create a practice of (Orthodox) Judaism that really connects to me as a Canadian, as opposed to my great-great-grandparents from Poland?

Note: I understand I'm coming from an emotional perspective, so it would be more helpful if I got answer from a Hashkafic perspective as opposed to a rigid law.


texts:
Josephus in The War of the Jews (Book 3 - 8:9) records a story of how he meets Vespasian, tells him that he will become ruler, and Titus will take over his position. Vespasian, although sceptical at first eventually accepts this as a divine message and in the end Josephus enjoys certain privileges due to this. This is apparently referred to as Josephus' prophecy.
This story eerily parallels the gemara in Gittin on the bottom of 56a where Rabi Yochanan Ben Zakai sneaks out of the besieged Jerusalem, predicts to Vespasian his promotion and is given his three requests in return.
I am wondering what to make of this. To assume both stories independent and true seems extremely unlikely. Besides the logistics, I doubt Vespasian would feel so impressed and indebted to the second bearer of these tidings. To assume they are both complete fabrications seems extremely unlikely as well. So the two choices left are: someone is misrepresenting what happened, and either way Josephus loses. If he lied and replaced his own self in the place of Rabi Yochanan Ben Zakai, then he has proven himself the liar many have accused him of being. If it was Chazzal that chose to rewrite history, we are left to assume that they so despised Josephus that they couldn't relate even one good story concerning him.  Is there any parallel to this type of editing by Chazzal?
Am I missing something obvious? Any insights appreciated.


texts: Is there value in opting for Pas Yisroel Raisin Bran?

texts: Is it better to eat raisin bran cereal that is Pas Yisroel, than to eat another brand of the same cereal that is not?


texts: Sick and causing others to get sick as well

texts: If someone who attends yeshiva catches a cold, is he allowed to attend yeshiva the next day if he will get other people sick?


texts:
The Maharil (Milah 1:p.65) writes

נראה בעיני הטעם משום דאי׳ בגמרא אמרו לו אשתו ילדה זכר מברך הטוב והמטיב
וי״מ משום ארבעה צריכין להודות ואחד מהם היוצא מבית האסורים וכן התינוק
יצא כן מאסורי מעי אמו - The Gemara says a woman who gives birth to a
son says Hatov V'Hameitiv, and there are commentators who explain this
is because it is simlar to the four who must praise Hashem for being
saved, including one who emerged from prison, as this baby emerged
from the prison of his mother's womb.

Seemingly according to this understanding, why shouldn't we say Hatov V'hameitiv for a daughter as well, rather than shehechiyanu as mentioned by the Mishna Berura 223:2 and others.


texts:
In Devarim 1:15 (also Shemot 18:21) we see the numerical system of the hierarchical system of leaders:

  ואקח את־ראשי שבטיכם אנשים חכמים וידעים ואתן אתם ראשים עליכם שרי אלפים
  ושרי מאות ושרי חמשים ושרי עשרת ושטרים לשבטיכם

  So I took your tribal leaders, wise and experienced men, and appointed
  them heads over you: chiefs of thousands, chiefs of hundreds, chiefs
  of fifties, and chiefs of tens, and officials for your tribes.

Why the extra level of 50, and not simply 10-100-1000-10,000 (or at least 10-100-1000-shevet)?


texts:
I realize that when the torah discusses אשת יפת תואר it specifies

  כִּי-תֵצֵא לַמִּלְחָמָה, עַל-אֹיְבֶיךָ (Devarim 21:10).
  When you go out (of the land of Israel) to wage war on your enemies (this implies not your own kin)

But I would still like to know if the halacha of אשת יפת תואר could theoretically apply to a Jewish woman. Meaning either during an internal civil war or where there is a Jewish woman, married to a Jewish man who are living among, and aligned with a non-Jewish national enemy. In any of those instances would a soldier be permitted to take that Jewish woman under the law of
 אשת יפת תואר?


texts: Leaving secular books open and forgetfulness

texts:
In this question the concept of leaving Sefarim open being linked to forgetfulness is discussed. Does such a principle apply to Secular books as well or is it strictly limited to Torah-books?

(Looking for an answer based on classical Halachic sources)


texts:
I've noticed that many questions in Jewish sources are concluded with the statement וצריך ביאור, this needs beer.
Why are there some questions that require beer? Are these questions harder to answer when you're sober?

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


texts: What is the source for the role of the Levi in the Torah service?

texts: Torah and Talmud discuss the role of the Levi in the temple.  There seems to be no source for the role of the Levi (going up to the Torah second, after the Cohen) in today's Torah service.  Where did this come from?


texts: Complimenting or giving gifts to gentiles

texts: My brother recently introduced me to some new Halachot (laws) about not giving gifts to gentiles and not complimenting them. What are the pertinent Halachot that I should be aware of, so that I'll have an idea of which situations I need to be careful about or ask a rabbi about?


texts: On shabbat we don't wear tefillin because shabbat is an אות. However yom tov is not referred to as an אות. So why don't we wear tefillin on yom tov?


texts: When, and why did the term "am ha'aretz" come to mean "ignoramus"?

texts: In Tana'ch, the term "am ha'aretz" meant either "the tribal counsel" as we see when Abraham wanted to purchase the Cave of Machpela, he bowed down to the "am ha'aretz". It also meant "the nation" or "people of the land" as we see this term used in Yeshayahu among other places in Tana"ch. In the mishnah and gemarah (Avot, for example), the term "am ha'aretz" means "ignoramus". When and why did it become a derogatory term, when it never was meant that way, originally?


texts: Why are large parts of the Torah not applicable nowadays?

texts:
There are 613 mitzvot enumerated in the Torah. There are many mitzvot (more than half) that are not directly applicable today e.g. laws pertaining to the temples. Despite there being some remnants of these mitzvot in Rabbinic law, why, if the Torah is timeless, is so much not applicable?

Aside from learning about the non-applicable mitzvot or in order to be in preparation for their future application, why were these mitzvot included if they would not be used for thousands of years?

I am assuming, of course, that the Torah was written with all generations in mind.


texts: What is Chesron Mamon and why is it enough to allow melachos on Chol Hamoed?

texts:
I asked a question on here regarding being able to purchase a car on hol hamoed and one of the answers given mentioned that if you are afraid to lose the deal then it's permitted.

It seems that most melachos are permitted once Chesron Mamon exists. How does one qualify something is Chesron Mamon and why exactly did the rabbis permit melachos in such scenarios? We don't violate melachos on Shabbat due to Chesron Mamon...


texts: Minhag of saying Selichos only before Rosh HaShanah

texts: There is a minhag to only say Selichos before Rosh HaShanah and not during Aseres Yemei Teshuva. I know in Chabad this is in the minhag. Is this minhag practiced anywhere else? Where does it come from? What's its reason?


texts: Seeking an explanation of Rashi to Ⅱ Chronicles 6:25

texts:
In Ⅱ Divre Hayamim 6:24–25, translated according to Rashi's reading of it, Sh'lomo asks Hashem:

  And if Your people, Israel, will be beaten before an enemy because [Israel] will have sinned to you, and they return [to You] and admit [their sins] to You and pray and implore You in this house, then You should listen from heaven, forgive the sin of Your nation, Israel, and return them to the land that You have given them and their ancestors.

On the phrase "to the land", Rashi comments:

  Because, when they fall and are beaten before their enemies, they grab what they can and bring them in (the?) captivity to another land.

Huh? Okay, so obviously the verse is saying the Jews are taken captive to another land. Is Rashi adding that the captives take material goods with them also? that the captors do? And who cares? I mean, why does Rashi say this?


texts: How do observant Jews entertain themselves?

texts:
I used to be a secular Jew. As with any secular person, I watched tv, went to the movies, hung out with friends, went to bars, etc.

After becoming observant, most of these activities had to go. While I do believe that Jews are meant for a higher purpose than to waste their time on meaningless hobbies, I still sometimes feel bored and emotionally deprived if all I do is ruchnius.

Are there any kosher outlets for a frum person to ease the evil inclination and subside the American urge to "have fun"?


texts: According to Prophet Isaiah of blessed memory when Moshiach comes there will be no more wars but according to the Rambam of blessed memory one of the ways to know if somebody is Moshiach is if he fights in wars, so will Moshiach fight in wars.


texts:
What is the status of prosthetic limbs in halacha in terms of being considered part of the body?

Is it considered:

As if I were born with it?
As a living piece of flesh, but not a piece of me?
Something that happens to be attached to me?
Something else?

Is there a difference depending on what material it is made out of?


texts: Injera is a fermented flatbread usually made out teff, a grass. It takes the place of bread at a meal and has the shape of bread (תוריתא דנהמא). Would one still make ha'adama on it?


texts: Why wear white for the inauguration of the Mishkan?

texts:
Rashi (Vayikra 8:28) quotes the Gemara Avoda Zara saying

ויקטר המזבחה. מֹשֶׁה שִׁמֵּשׁ כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים
בְּחָלוּק לָבָן (עבודה זרה ל"ד)
— Moshe (though a non-kohen) was officiating during the seven days of
installation [in a white garment] (Avodah Zarah 34a).

What was the reason for Moshe Rabbeinu specifically wearing a white garment during the inauguration of the Mishkan? (Is there any connection to the custom many have to wear a kittel on Pesach and Yom Kippur?)


texts:
We are taught that Hashem offered the Torah to other nations but they declined because there were prohibitions within they could not agree to. My question is, how could the Torah, which is specifically a narrative about Israel and Judaism be offered to other nations of which it was not about? Were just the mitzvot presented to other nations or the entire Torah as given to Moshe?

I don't believe this is a dupe because other questions simply ask why it was offered to other nations. My question specifies how an instruction manual ABOUT AND FOR ISRAEL could be offered to other nations with the expectation they would accept it.


texts: Can we consider the "fill the earth" commandment as fulfilled?

texts:
As we can see, the Earth is full with us (humans) and with our animals. Can we consider with it the ancient commandment as fulfilled?

Which is important from this view: if it is fulfilled, it means it doesn't bind any more (i.e. there is no need to have many children with the intention to fulfill this commandment [although it could be needed for other reasons]).


texts: Ephrathites, such as David both from Ephraim as Yehudah?

texts:
Looking at the words Ephrathite and Ephraimite (אפרתי) they have the exact same spelling. From the website doitinhebrew.com the dictionary even said: ‘Ephraimite; inhabitant of Ephrat(ah).’

This reminded me of Beit Lechem the homeground or ancestral home of both Elimelech and Naomi, who are called Ephratites in the book of Ruth (1:2). Which could be derived from the fact that Boaz is identified as a member of Elimelech his family (1:2), a near kinsmen redeemer for Naomi (2:2, 3:12), and a direct descandant of Yehudah (4:18-20). Boaz also identifies Elimelech as ‘a brother’ when he speaks with the nearest kinsmen redeemer (4:3).

So here’s the thing: we know that because of a famine they have to leave Beit Lechem and that when Elimelech and the two sons of Naomi have passed away that she returns with her daughter-in-law Ruth. From the story it becomes clear that  Naomi, an Ephraimite, owned ancestral land in Beit Lechem which she decided to sell in an attempt to secure a life partner for Ruth in the hope of raising up a son in the name of Ruth’s widow and Naomi’s deceased son, Mahlon. Because Naomi’s son Mahlon was the rightful heir to her ancestral land, Mahlon’s widow, Ruth, came with the land and the man who purchased the land would be required to fulfill the levirate  marriage rites and raise up a son to Mahlon, which would become the heir of the land.

Well, Boaz was that man, and he and Ruth got married, Ruth gave birth to Obed, the father of Yishai, who became the father of David HaMelech. Obed is said to be the grandson of Naomi (for clear reasons), and Ruth would be the great-grand-mother of David.

So David could be seen as a Ephratite of Beit Lechem Yehudah.

If Elimelech and Naomi hadn’t had an ancestral right to the land in Beit Lechem, Boaz wouldn’t had the responsibility to fulfill the levirate marriage role with Ruth because the land was the rightful inheritance of Mahlon.

The fact that Ephrat(ah) isn’t listed as one of the cities of Yehudah, coupled with the fact Elimelech and Naomi are called Ephratites, which could mean the same as Ephraimites, and their ancestral right to land in Beit-Lechem, it may be concluded that this city in the territory of Yehudah was quite different from all other cities in this area. Why? Because it could be that many people in this city had ancestral ties to two tribes, Ephraim and Yehudah.

Because Boaz is a member of Elimelech’s family, could it be he’s also a Ephraimite living in Yehudah?! Of course Boaz is also from the lineage of Yehudah as stated in the end of the book of Ruth.

So here’s my question: could it be that David is descended from both Ephraim as well as Yehudah?


texts: Did 'Rationalist' Rishonim naturalize miracles? If so, why?

texts:
In an answer to a different question, someone asserted that various Rishonim were led by their philosophic beliefs to believe that miracles which violated the natural order would reflect a flaw in the original plan of creation, and that this was why they tended to explain miracles in natural fashion. And that this was a well-known opinion among scholars.

Is this indeed the case? If so, can someone point to any Rishonim explicitly stating this? Or, can someone show (preferably from scholars) how an analysis of any of these Rishonim's explanations of miracles would lead to such a conclusion?


texts: Is it permitted for Bnei Torah to go to a classical music concert?


texts: Many nuschaos of Birkas Haminim say "Malchus Zadon" instead of "v'hazeidim" (this is the german nusach I believe as well as that used by some chasidim). Nusach Chabad also says Malchus HaRisha. How is this "Malchus" to be understood? Is it to be understood as a political Malchus (ie. The arrogant/wicked kingdom) or as a more metaphysical power of evil (ie. the kingship/sovereignty of arrogance/wickedness)?


texts:
The last part of the שמונה עשרה (at the end of אלקי נצור) allows for words of personal prayers.

Also, there's a passage in some סידורים where one davens for פרנסה within the שמע קולינו.

A) Which other parts of the שמונה עשרה is one allowed to add additional prayers such as a "יהי רצון, etc.?" Many siddurim offer a suggested text for such insertions.

B) Also, if there are a list of examples or suggestions of Tefilot that can be inserted into these parts of Shemonei Esrei... like a Yehi Ratzon or a Ribono Shel Olam or something of that sort?

Like for example in the picture below:


texts:
Throughout the Tanach, and I've seen it in Midrashim as well, there is a concept of the "Tehom", translated as "Deep Waters". It appears in the creation story in Bereishis, and in the song at Yam Suf. It appears throughout Tehillim.

What is this?

I read a Midrash that King David was digging for the Temple and went too deep and the Tehom erupted, threatening to flood the entire world.


texts: What should one do if he mistakenly davens (e.g. Mincha) a second time, and remembers half way through Shemoneh Esrei?


texts: Moshe's wife was the daughter of a Midianite priest so she was not Jewish. Does this in fact mean Moshe's sons Gershom and Eliezer were not Jewish as well? There are various questions on Mi Yodeya regarding Moshe's offspring but I did not find anything regarding their being Jewish or not.


texts: Why does Echad mi Yodeia switch languages in middle?

texts: Why does echad mi yodeia switch from hebrew (eg. אֶחָד מִי יוֹדֵעַ? אֶחָד אֲנִי יוֹדֵעַ: אֶחָד אֱלֹהֵינוּ שֶׁבַּשָּׁמַיִם וּבָאָרֶץ.) to arameic (eg. שִׁבְעָה יְמֵי שַׁבָּתָא), back to hebrew (eg. תִּשְׁעָה יַרְחֵי לֵדָה, שְׁמוֹנָה יְמֵי מִילָה), and then to arameic again (שְׁלשָׁה עָשָׂר מִדַּיָּא, שְׁנֵים עָשָׂר שִׁבְטַיָּא, אַחַד עָשָׂר כּוֹכְבַיָּא, עֲשָׂרָה דִבְּרַיָא)?


texts:
The "shalshelet" trop appears 4 times in the Torah:

(Vayeira, Gen. 19:16) Lot has a shalshelet, because he was hesitating to leave S'dom.
(Chayei Sarah, Gen. 24:12) Eliezer has a shalshelet, because he was fighting an internal struggle about finding a wife for Yitzchak, whereas he wanted his daughter to marry Yitzchak.
(Vayeishev, Gen. 39:8) Yosef has a shalshelet, because he was fighting his yetzer hara with Potifar's wife.
(Tzav, Lev. 8:23) Moshe has a shalshelet in Parshas Tzav, while slaughtering one of the offerings.  Why?

EDIT: After I put in the reference to Wikipedia, I saw a reference to this explanation that suggests that Moshe was feeling internally conflicted because he wanted to be a Kohen himself.  That explanation claims to come from Rashi, but I just checked again, and Rashi on Chumash there doesn't say a word.  Anyone else have a reference backing this up?


texts: If parents need food and clothing, which parent to care for first?

texts: If both mother and father ask for food and clothing, whom should I give them to first? I heard that mother should be cared first but anyone else knows?


texts: How does the Beta Israelite community interpret Wayikra/Leviticus 16 in regards to the scapegoat, "Azazel"?

texts: To my understanding, the Beta Israel community accepts HaSepher Chanoch within their canon.  That being said within HaSepher Chanoch, Azazel is described as a fallen angel (Enoch Literature) which is in contrast to how Azazel is interpreted as "The word Azazel indicates that the cliff the goat is pushed from should be rough and hard". I also came across Legends of the Jews, viewing Azazel as a fallen angel imprisoned on sharp-pointed stones in the desert.  How does the Beta Israelite community interpret Wayikra 16 in regards to the scapegoat, "Azazel"?  Are there literature, commentary, and/or articles that highlight how the community interprets who or what Azazel is in regards to Wayikra/Leviticus 16?  Todah Rabbah


texts: Is a Kohain allowed to enter the Mearas HaMachpela?


texts:
On Rosh Chodesh we have four aliyos by Krias HaTorah.

Rosh Chodesh fell out on Monday and by mistake it was read by the first aliyah of Kohen the Parsha of that week. After the aliyah was finished the tzibbur realized this. What should be done now. Should they read only 3 more aliyos with the Kriah of Rosh Chodesh (and divide it appropriately -- thus will come out with 4 aliyos) Or should they read 4 more aliyos with the Kriah of Rosh Chodesh (and come out as having 5 aliyos.) Please provide sources.


texts: Who said many agados were to wake students?

texts: Someone told me this morning that he had, years before, seen a commentary published in the back of a volume of g'mara, likely Maharsha or Maharam, say that many of the agados throughout shas were said in order to break up the dry material and keep students awake. He has been unable to find this and asked me if I knew where it is. I did (and do) not, and turn to you.


texts: Why does Chazan ("seer") mean prayer leader?

texts: The leader of the Tefillah is referred to as a חַזַּן. The word חַזַּן, although translated as a cantor, actually comes from the word חֲזוֹן which means vision. Is there a source for this?


texts:
I remember to have studied a Tosefot where it is written that it is very hard to understand why is forbidden to transport something on Shabbath (Tiltul).
Somebody can tell me where is this Tosefot


texts: Shave during sefirah for a business meeting?

texts:
Jews generally do not shave during the period of Sefirah (from Pesach to Shavuot) since this period is a period of mourning.

If someone is meeting with a new propective client, what are the conditions that would allow him to shave his beard to look more presentable and make a better first impression, and perhaps assist in closing the deal?


texts: Why am I told specifically not to uncover my father's nakedness?

texts:
I was flipping through Yevamos and saw that it said that the Torah does not explicitly state that one is prohibited from having relations with his daughter. I checked out the relevant passage in the Torah (Lev. 18) and found something odd.

All of the prohibitions of family relationships are phrased as "don't have relations with this woman," except for 18:7, which is the only one that prohibits a man.

  You shall not uncover the nakedness of your father or the nakedness of
  your mother; she is your mother; you shall not uncover her nakedness.

If 18:22 prohibits homosexuality, why is the bit about the father necessary?
It can't be that it means to prohibit being with your father's wife, because that is already prohibited somewhere else (18:8).


texts: Is wine left in a bottle poured by non-Jews really permitted*?

texts:
I could be wrong, but my reading of the Nosei Keilim (Y"D 125:1) indicates to me that if a non-Jew pours a bottle of wine, the remaining wine is totally fine, or at least ok if there is some loss (even RaM"A says it's ok in case of a significant loss, but my question is sparked by the fact that the N"K all seem to argue that either he didn't even mean "significant" the way that he usually does, or that it's an unnecessary stringency that they reject).

My understanding has always been that if a non-Jew poured a bottle of wine, that the wine poured and the wine remaining became Asur, and I've heard (and practiced care as a result) that the Isur may even apply to non-religious Jews.

Is there something I'm missing?  Am I misreading the Nosei Keilim?  Do later authorities reject them?

*This is addressing only wine remaining in the bottle after wine has been poured by a non-Jew, and only according to the Ashkenazi supercommentaries on the Shulḥan 'Aruch.


texts: Why does Rashi preface his comments by saying "The Medrash Explains This Well"?

texts:
The first Rashi in Parshas Korach contains an introduction, where Rashi says that the Medrash explains this section well:

  ויקח קרח. פָּרָשָׁה זוֹ יָפֶה נִדְרֶשֶׁת בְּמִדְרַשׁ רַבִּי
  תַנְחוּמָא:

  ויקח קרח — This section is beautifully expounded in the Midrash of
  Rabbi Tanchuma.

Beginning with the second Rashi, Rashi proceeds to quote the Midrash and continues onwards with the explanation of the Parsha.

This seems to beg the question: why does Rashi have to preface his commentary by saying this is expounded well? It sounds almost like Rashi is saying "Hey, just giving you heads up, we have a good Pshat coming up". Do we really need that introduction? I would assume that if Rashi brought something as part of his commentary, then it would be a good commentary. Why do we need him to explicitly say this is a good commentary?

Inspired by a (now deleted) comment on this question.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Where in Judaism does it describe the journey of the soul in the afterlife? Sources, that I am looking for stem from kabbalah teaching or the zohar. Also,I am searching for primary sources, so if they are in hebrew a translation as well as the hebrew text would be much appreciated. Otherwise I can translate it.


texts: What does קרי mean in Parashat Bechukotai?

texts: In Parashat Bechukotai, the word קרי comes up often to describe intransigence. What is this word? Is it ever still used?


texts: What is the status of a modern-day city with regards to techum?

texts:
The halacha of techum states that one cannot go more than 2000 amot outside of his place of rest. The place of rest can be the city in which he's spending Shabbat.

With regards to t'chum, what constitutes a city?
If there are two municipalities touching, is that one or two? On the flip side, if there is one municipality with lots of empty space, is that one or two?
Does it reach until municipal limits?


texts: Are there any famous rishonim or achronim (outside of Yemen & besides the Rambam) who hold doing chalita to meat is necessary?


texts: Where can I buy kosher Tefillin scrolls?

texts:
Can anyone recommend a place/person to get kosher tefillin? I heard about the fraud with scrolls.

There is no sofer or judaica store near me.

Please include information about why you recommend the source that you do.


texts:
There are many types of music which some authorities permit listening to during the Omer:

Rav Shlomo Zalman allows classical music and chazannus. (Halichas Shlomo)
The Chelkas Yakov allows recorded music. (1:62)  I have also heard this in the name of Rav Hutner.
The Sefer Eleh Haim Moadai permits music while driving (where one cannot dance)

[my thanks to Rav Enkin for the sources]

I have seen these heterim quoted by many people and relied upon in many circles.

Do they also apply to the 3 weeks? What are the factors involved? Is the prohibition against listening to music more stringent during the three weeks than during the Omer?


texts:
Even with proper pre-fast hydration and caffeine reduction, I almost always get a headache starting around hour 20-22 of a fast and growing from there.  Taking a nap is sometimes possible and sometimes helps a little, but not always.  (And on Yom Kippur I sure don't want to risk oversleeping and missing part of neilah.)

Is there anything else I can do on the fast day when the headache starts to reduce its effects?

(Even if I had a heter to take medicine (which I don't), all painkillers that I'm aware of do bad things when taken on an empty stomach, and at that point in the day the stomach is quite empty.)


texts: Is someone allowed to "defect" from forming a minyan to go to work?

texts:
This occurred in my shul a few days ago:

A person came to shul and there were 8 people. He was asked to stay a few minutes as within 5 minutes, 2 more people would certainly come and there would be a minyan. The person was impatient and said that if they began later, he would miss his train to work, so he left. As a result, when the 2 people came, there were only 9 people in total, and this ruined things for the others that were already there. (An elderly person who got up early to say Kaddish was livid, as it was a huge effort for him to come to shul, and he did so specifically to say Kaddish.)

My question - halachically, is someone allowed to leave forming the minyan because he must get to work, and by doing so, cause others not to have a minyan at all?

In your answer, you may address not only the issue of forming miyan / tefillah betzibbur but, if relevant, the inconvenience caused to others (e.g. the elderly person as well as others who were there on time / early) to form the minyan. (E.g. perhaps a problem of harming someone's feelings; causing "loss" - that elderly person might have gone to another shul that had a minyan so that he could say Kaddish.) If it matters, I should mention that the person who left was a "regular" minyan attender, i.e., those that came on time expected him to appear and stay for the minyan.


texts: Difference in Tehillim 82:7 quoted in Avodah Zarah 5a

texts:
This is Tehillim 82:7 in Masoretic:

  אֲנִי-אָמַרְתִּי, אֱלֹהִים אַתֶּם;    וּבְנֵי עֶלְיוֹן כֻּלְּכֶם

Yet, see the following passage in Avodah Zarah 5a where Tehillim 82:6-7 is quoted by Rabbi Yose,

  רבי יוסי אומר לא קיבלו ישראל את התורה אלא כדי שלא יהא מלאך המות שולט בהן שנאמר (תהילים פב) אני אמרתי אלהים אתם ובני עליון כלכם חבלתם מעשיכם אכן כאדם תמותון

I am curious about the phrase חבלתם מעשיכם. It's not in the Masoretic text, so where did it originate?


texts: Why do some pairs of Tzitzit have one hole on each corner and some have two?

texts: There are Tzitzit that have one hole and some have two. What is the significance of the multiple holes? Whose custom is it to have one? Whose custom is it to have two?


texts: Is it permissible to switch the chazzan in the middle of shacharit on a weekday?

texts:
In Shulchan Aruch Orach Chaim 55:3, the Rama states that if there was a minyan for the beginning of Shmoneh Esrei and some left, the chazzan can say up to (and including) Kaddish Shalem (after Uva Letziyon). This is because the whole thing is connected to Shmoneh Esrei.

On days that have a full minyan with no one leaving in the middle, I have sometimes seen the chazzan sit down after Torah reading and someone else take his place.

Is this allowed l'chatchila? As i mentioned above, it seems that this whole section, from Shmoneh Esrei through Kaddish is connected. Therefore, it seems that the chazzan shouldn't stop in the middle.


texts: Why don't we use plural "TOVOT" in New Years greeting for ketivah ve-hatimah TOVOT?

texts: Why don't we use plural "TOVOT" in New Years greeting for ketivah ve-hatimah (writing and sealing) tovot?


texts: What is the Proper Way to Read Genesis 35:22?

texts:
In Parshas Vayishlach, there is a verse (Genesis 35:22) that contains a "Piska Be'emtza Pasuk": a new paragraph in the Torah scroll begins in the middle of the verse. However, unlike with other examples of this phenomenon (e.g. Numbers 25:19), there are two versions of the trup (cantillation marks) given simulataneously, depending on whether the verse is read as one verse or two separate verses.

  וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֗֔ן וַיִּשְׁכַּ֕ב֙ אֶת־בִּלְהָ֖ה֙ פִּילֶ֣גֶשׁ אָבִ֑֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵֽ֑ל וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר

The other places we have multiple note-choices printed per word are in the Decalogue, and we are assisted in teasing apart the טעם העליון and טעם התחתון (upper notes and lower notes) by handy printings in the back of the Chumash.

When leining this, we are supposed to (I think) make it a single pasuk. Indeed, there are homiletical interpretations given for why this ought to be a single pasuk. In that case, I can see four possibilities for how to read it, given that the trup for the words ראובן and וישכב appear to be interchangable:

1:

  וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֗ן וַיִּשְׁכַּ֕ב אֶת־בִּלְהָה֙ פִּילֶ֣גֶשׁ אָבִ֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵ֑ל
  וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר

2:

  וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֗ן וַיִּשְׁכַּב֙ אֶת־בִּלְהָה֙ פִּילֶ֣גֶשׁ אָבִ֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵ֑ל
  וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר

3:

  וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּ֕ב אֶת־בִּלְהָה֙ פִּילֶ֣גֶשׁ אָבִ֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵ֑ל
  וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר

4:

  וַיְהִ֗י בִּשְׁכֹּ֤ן יִשְׂרָאֵל֙ בָּאָ֣רֶץ הַהִ֔וא וַיֵּ֣לֶךְ רְאוּבֵ֔ן וַיִּשְׁכַּב֙ אֶת־בִּלְהָה֙ פִּילֶ֣גֶשׁ אָבִ֔יו וַיִּשְׁמַ֖ע יִשְׂרָאֵ֑ל
  וַיִּֽהְי֥וּ בְנֵֽי־יַעֲקֹ֖ב שְׁנֵ֥ים עָשָֽׂר

always keeping in mind that if you use a note for the one-verse leining version, the other printed note must still be able to work properly for the two-verse version. That consideration forces, for example, the word אביו to have a Zakef-Katon and the word בלהה to have a Pashta.

What are the proper notes to use here?


texts: Is there a term for doing a mitzvah the same way every time?

texts: I read in a book (why can't I find it when I want it?) that among the reasons that a tallit gadol has an atarah on it is because there is value in doing a mitzvah the same way each time.  If it did not have it, you could put a tallit on four different ways (eight if it was square).  Is there a Hebrew term for doing a mitzvah consistently the same way?  Could you apply this terminology (if it exists) to other mitzvahs like standing in the same place when davenning (makom kavu'ah)?


texts:
Before the Psalm for the day at the end of Shacharis each day, we say a sentence, "Today is the Xth day of the week..."  In that sentence is a word for Levites, and that word in Hebrew has a sheva under the lamed.  Why is that sheva a sheva na?  (All six siddurim I have checked show it as a sheva na: Artscroll, Koren, Metsuda, NeHalel, and the two reported here https://judaism.stackexchange.com/a/82836?noredirect=1.)

What rule is being followed that tells us that it is a sheva na?

Update: Two sefardic siddurim I checked showed this sheva as a sheva nach. Perhaps the sheva na pronunciation is only in ashkenaz siddurim.


texts: Can you explain the beginning of Pirkei D'Rebbi Eliezer chapter 4?

texts:
At the beginning of the 4th chapter of Pirkei D'Rebbi Eliezer, it states [my own translation]:

  On the second day God created the heavens (rakiyah), the angels and the fire of flesh and blood (aisho shel basar v'dam), and the fire of hell.

What does fire of flesh and blood actually mean, especially if no living thing on earth was yet created?


texts: The Pesach offering is not kodshim, it is kalim (not the highest level of holiness but lower holiness level).  What is the system underlying which kobanot (offerings) are at what level?  I am seeking the logic behind the levels of korbanot.


texts: What is the significance of a Blood Moon in Judaism?

texts:
Is it true that the appearance of a Blood Moon is an omen in Judaism? And why it happens to be coinciding every time with a Jewish holiday since quite a while? I would like to know about the facts and seek authentic information on this notion if it carries significance.

FYI:

http://earthsky.org/space/what-is-a-blood-moon-lunar-eclipses-2014-2015

http://unitedwithisrael.org/the-blood-moon-and-jewish-destiny/


texts: What is the source for this idea about the deeper meaning of bowing/prostrating one's self?

texts:
I seem to remember hearing an idea that the significance of bowing/prostrating oneself is that a human being differs from all other elements of creation in that a human being stands erect and walks on two feet, while no other animal does that. According to this understanding, when a person bows or prostrates himself, he is showing that his very humanity and existence is owed to something higher (hopefully, to God), and he breaks his "human posture" to show that without that he is like an animal.

What is the source for this idea or something similar to it?


texts: How many of the parthenogenesis-capable animals came to the Noah's Ark

texts: How many of the animals that are capable of parthenogenesis (being able to reproduce without a male and female, e.g. the Komodo dragon) did Noach take with him into the Ark - 1 or 2?


texts: Source for statement that we don't know how to rebuke today

texts:
I recall hearing that someone, perhaps R' Yisroel Salanter, said that today we do not know how to respectfully give rebuke, and therefore we are all in the category of onus regarding the mitzvah of tochacha (giving rebuke), as the mitzvah requires giving rebuke in such a way as to not offend or upset the person being rebuked.

Does anyone know if this was said, who said it, and where it can be found?


texts: What is the criteria of safek pikuach nefesh?

texts:
An expert in a particular field (a doctor, an actuary, etc.) can advise on the risk of mortality from a specific activity of anywhere between 0% and 100%. At what threshold of risk would the halacha determine whether a particular activity constitutes safek pikuach nefesh?
When experts disagree, would the halacha look at the opinion of a single expert, a simple majority of experts, or another criterion to determine the correct opinion to rely on?


texts:
A good rabbi always anticipates questions before they're asked, so when you start asking Rabbi Google "how do i convert to...", he's quick to suggest Judaism. And Islam. And Christianity. And PDF.

So now the question is, is it permissible to convert to PDF, or is it avodah zarah?

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


texts:
Which Rabbonim give a semicha based on a written test (as opposed to requiring one to complete a program under them)?
Are they only on Basar Bechalav and Ta'aruvos, only on Shabbos, only on Niddah or on all three?


texts:
I understand that the groom has kabolas ponim before the bedekin

And the bride when she comes to the hupa (by said Boruch habo)

Is this correct?
what is the requirements of the kabolas ponim? (Minimum and complete)
 Sources on subject please


texts: Can a son own a gift his father give him

texts:
If the son Is supported by the father.
can the son aquire a gift from him?

I heard 2 opinions

1 is that no because he can not acquire a Eruv hatzerot for others (related )

2 is that yes since the son aquiers a esrog on sukos

Sources please


texts: May a husband make a suit in beis din on behalf of his wife?

texts: If a wife is uncomfortable suing someone that owes her alone money, but she is willing to be a witness, may the husband file suit against the person that wronged her?


texts: Light switch on Shabbat - no bulb, unplugging an extension cord

texts:
Muktza aside - Is it permissible on Shabbat to turn off a light switch if the light bulb burned out; Is there any issue in removing the current from the circuit 10, 15, 20 ft back?
The same I would imagine would be disconnecting an extension cord on Shabbos that had nothing plugged into it - would that be allowed?


texts: In Hallel, why did the idolators invent idols with sinus problems?

texts:
A phrase in Hallel says:

אף להם ולא יריחון ידיהם
They (i.e., the idols) have a nose, but they can't smell their hands

I know that idols are not humans, so they can't smell like humans do. But, I assume that the idolators were trying to created these idols and treat them as if they were humans. But, if that's the case, why would they intentionally create them with sinus problems or some other nasal condition such that these idols couldn't smell their hands?

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


texts: Why does Chabad use a diagonal branched menorah?

texts:
I have seen numerous different shapes for a menorah. The simplest ones have candles in a straight line. Many have curved branches. The only general requirement that I recall reading in Kitzur Shulchan Aruch (139) (thanks to Ezra for info, on different question) is that the candles must be in a straight line.

I have noticed that all the Chaba"d menorot have the branches emanating from a central post in a diagonal fashion, like the letter V. Why does Chaba"d use only this shape?

I gather that there are a number of interpretations of what the shape of the Temple menorah looked like. In your answer, along with citing the source, explain why they follow this interpretation.


texts: What is the point of vows, oaths, and pledges in light of Kol Nidre?

texts:
I was reading about Yom Kippur, and I came across this translation of the traditional recitation of the Kol Nidre:

  "All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths."

Doesn't this make all vows, oaths, and pledges non-binding, and therefore, essentially meaningless?  How can one be held accountable for one's promises (i.e., vows, oaths, and pledges) if one has already said that one isn't obligated to honor them?


texts: Does torah study refine one's character?

texts:
I have met some torah scholars who appear to be learning quite a bit, yet their character traits appear to be in the lacking.

Is torah study supposed to refine one's character? If so, how can we explain this.

(disclaimer: I don't mean to say this is widespread, just that it happens sometimes)

(source for torah study refining character: The gemara Shabbos 88a discusses whether Torah study or the observance of Torah commandments is greater. It concludes that Torah study is greater, for it leads to action. It seems here that our Sages are instructing us that instilling Jewish values in character as well as Torah observance is most effectively achieved through studying Torah.)


texts: Is land ownership traditionally considered a status symbol in Judaism?

texts:
I'm writing a paper for a Jewish Film class about the the movie The Apprenticeship of Duddy Kravitz, and there is a scene in the beginning where Duddy's Zayda tells him "A man without land is nothing." I know that within the tanach the different tribes would own portions of land within Israel, but is the concept of land ownership (outside of Israel) as a status symbol traditionally a Jewish concept?
(my Initial thought was that it might be due to the fact that traditionally, Jews weren't allowed to own land in Europe, so a Jewish land owner would be considered especially high status, but I wasn't sure.)


texts: כשם in the blessing at the end of the bris כשם שנכנס לברית כן יכנס לתורה לחופה ולמעשים טובים

texts:
At the end of the bris (circumcision) ceremony, the congregation wishes

כשם שנכנס לברית כן יכנס לתורה לחופה ולמעשים טובים

In the manner that he entered the bris, so shall he enter for Torah, the chuppah (wedding canopy) and the good deeds.

What is the word כשם mean here? I know that it means, "like" or "just as", but, for that they could have used the word כמו. The word כשם means, "Like the name" or "Like the reputation". Is there some nuance being suggested by use of the word כשם, here? What "name" or "reputation" has been gained by an 8-day old? He hasn't really done much in life, yet!


texts: When Eidim Zomemim are found guilty who do they pay if it was a monetary case? I can think of reasons to say it's the initial accused, the court, or the person who was said to have been owed the money....


texts: Would an abortion invalidate the first living son as a Bechor?

texts: If someone had an abortion prior to giving birth to her first living child, a son, is that son not a Bechor which would require a redemption? My assumption is that he's not since the Bechor is supposed to be the opener of the womb.


texts: Why don't we start reading Parshat Bereshis at the beginning of the year, from Rosh Hashana?

texts: It just doesn't seem to make sense to me. Why start later?


texts: Polygamy is allowed by the Torah but outlawed in the countries where Jews live. So, because of Dina dmalchuta dina, Jews cannot have more than one wife. Rabbenu Gershom imposed a ban on polygamy for Ashkenazim, but it is now expired. So my question is: Would a rabbi perform a second wedding for a married man, knowing the marriage would not be recognized by civil authorities, but would by Jewish law?  If not, why not?


texts: May one mix-and-match to create their own Hebrew pronunciation?

texts:
In the introduction to his siddur (down the bottom of the linked page), Rabbi Yaakov Emden emphasises the strict importance of a proper Hebrew pronunciation when davening. In particular, he remonstrates against the Ashkenazi pronunciation of consonants (eg: "לא כמו שאנו האשכנזים עושים בקריאת תי״ו רפויה כסמ״ך לבשתינו"), but also against the Sephardi pronunciation of vowels (eg: "לא כספרדים שאינם מבדילים בין קמץ לפתח").

My question is, if one were to carefully differentiate between every consonant (say, in the manner of certain "Sephardim" - certain of the edot mizrach, for example) and to carefully differentiate between every vowel, one would be adopting a pronunciation of Hebrew that has no precedent, and is perhaps even of his own invention.

Am I correct in supposing that this is effectively what R' Yaakov of Emden recommends? If not, is there a specific problem with doing this? Sourced answers only, please.


texts: If someone takes money that doesn’t belong to him, is he still obligated to give maaser on this stolen money?


texts: Mashgiach and a restaurant staying open on Shabbos

texts: This question notes that in Israel, a restaurant cannot receive a hashgacha if they are open on Shabbos. However, in the U.S. this doesn't seem to be the case. What rules do mashgichim rely on to allow the restaurant to be open on Shabbos (let's assume it's owned and managed by non-Jews)? Can a mashgiach enter the restaurant to check on it on Shabbos itself?


texts: During Torah reading service, is a Cohen allowed to forgo a Levi Aliyah?

texts:
Shulchan Arukh, Orach Chayyim 135:8 says that during Torah reading, if there is a Cohen present but no Levi, the Cohen gets the first two aliyot.

Let's say that on a Monday or Thursday, when there are only 3 aliyot, two Yisra'elim need to be honored - e.g. a Bar Mitzvah boy and an aufruf. (See explanation, below.) Can the Cohen forgo receiving the Levi aliyah and can that be given to a Yisra'el?

(I have not used chatan or sandak since there is an opinion mentioned in OC stating that for these two people, you may be able to add a 4th aliyah even on a weekday.)

Explanation:

In my shul, congregants get easily offended if you don't give them an aliyah on a special occasion. In this scenario, there is a Bar Mitzvah and aufruf on a Monday. The Cohen is the Bar Mitzvah boy's grandpa. If we don't give aliyot to each of the other two, they would be so offended, that we could lose these regular "minyanaires". It is difficult to get subs. Thus, they need to get these aliyot.


texts: Dama Ben Netina story escalation over time - from 100 to 600K

texts:
"Kidushin 31a brings the story of Dama ben Nesina and his amazing Kibud Av V'Aim which cost him a huge fortune."

It is not clear when the Maaseh has happened, but this famous story is brought in the name of the Tana R' Eliezer (circa 150) in:

Yerushalmi Kiddushin 1:7 (circa 400AD) - the price is 100 Dinarim
Midrash Rabah Bamidbar 1:15 (circa 500-1000) - 1000 Dinarim
Bavli Kiddushin 31a (circa 500-600)- 600,000 Dinarim

How this escalation / inflation could be explained?

This question is not about the story itself -  it is about the Rabbinical story telling thru the times.


texts: Which mitzvah is repeated the most times in the Chumash?

texts:
I have learned that not mixing milk and meat is mentioned 3 times in the chumash, and because of this we learn 3 different laws.

I also found out today that the law "not to follow the ways of the Canaanites" is listed seven times.

Is there any mitzvah which is repeated more than 7 times? Are there other mitzvot repeated seven times? Which mitzvah is repeated the most times? Also, what are the various things learned by the mitzvot which are repeated seven times or more?


texts: Are Jews allowed to pray on their knees?

texts: If someone finds it a good way to have a concentration in pray while on his knees, can it be done? (Not talking about Amida/Sidur prayers, but talking with the creator.)


texts: Brocha for hearing great Chazan or concert

texts: Why is there no Birchas HaNehenin for hearing a great Chazan or concert? Prior posts on topic attempting to answer by distinguishing things that enter the body. However, we do have Brochos for special sights, and seeing them does not enter the body any more so than hearing music. We have such Brochos for enjoyable sights, tastes and smells, several Brochos for different besamin, but nothing to thank HaShem for our hearing pleasurable music? This idea came to me on Rosh Hashanah when I observed a blind young man so obviously enjoying the Chazan and everyone’s back up harmony.


texts:
Is there anything wrong about being a racist?

By racist I mean believing that certain groups of people are objectively worse in any qualitative way based on their race.


texts: After going to the bathroom during the day, does one recite al netalis yadiam and esher yatzarh?


texts:
In our Kolel I have found a printed page with the following content and I would like to know if it's just somebody's private summary or has a source:

Four types of sources for Halochos (from the Talmud):
1. Mind: Halachos that are accepted entirely by the tradition (like הלכה למשה מסיני) and that are not backed by writings. For example, The knot of Teffilin or its color.
2. Speech: Halochos that the Sages derived from the writings by the 13 Middos of or else. For example Kid 41: "א"ר יהושע בן קרחה מנין ששלוחו של אדם כמותו שנאמר ושחטו אותו וכו'"
3. Middos: Halachos and regulations that are derived by the Sages from personal views and estimations. For example, זה נהנה וזה לא חסר, or גוד או אגוד, husband's obligations toward his wife and other monetary Halochos.
4. Action: The Sages' (or Tanach heroes', AB) behavior that became de-facto Halocho without any other Limud or discussion. For example: "רב הונא בריה דרב יהושע לא מסגי ארבע אמות בגילוי הראש אמר שכינה למעלה מראשי"


texts: Is Science/Scientism a form of Idolatry?

texts:
In the scientific community (and much of the secular world) there are many who adopt an outlook whereby one need not believe anything which cannot be demonstrated using the scientific method. i.e. it must be repeatable through experiments and explained through cause/effect scientific principles.

so if something cannot be demonstrated like this, then one need not believe it and can dismiss it as "unscientific".

This automatically rules out things like intelligent design, since God does not make Himself available to microscopes. Regardless of the tremendous level of wisdom displayed in living things and in the cosmos, one can simply brush it all off since we cannot demonstrate the existence of an intelligence through repeatable experiments.

how does Judaism view this outlook?
Would someone who adopts this be considered some sort of idolater (who worships his own mind, i.e. he elevates the human mind as some kind of idol since only that which he can demonstrate and prove with his mind exists.)

Or perhaps it is just a form of atheism since the person adopts the view that there is no intelligence behind the world and it is all just one big physical machine which always does the same thing. Thus it can all be best explained with the scientific method.

Looking for sources from our tradition or from contemporary Halachic authorities who address this. Reliable works of Hashkafa (jewish outlook) such as Michtav M'Eliyahu would also be good. Looking especially for sources saying it is a form of idolatry if such exist.


texts:
If somebody has repeatedly wronged me (in the same way) in the past, am I obligated to keep forgiving him if he asks?  On the one hand, maybe this time he finally is really doing teshuva; on the other hand, there's a track record.  What happens if I decline?

I'm not asking for a ruling, of course, but rather sources that should inform the decision.


texts:
The Gemara Gittin 59b states that there's a Biblical command to respect Kohanim by giving them 'first rights':

תנא דבי רבי ישמעאל וקדשתו לכל דבר שבקדושה לפתוח ראשון ולברך ראשון וליטול מנה יפה ראשון
Tanna Debei R. Yishmael: "sanctify him [the kohen]" in all manners of sanctification: [including] to open/begin first, to bless first, and to take the best portion first

The last example in the Gemara appears to be referring to having the Kohen take food or the like before non-Kohanim. How does this relate to being a דבר שבקדושה, to a matter of 'sanctification'? Does the Gemara simply mean that in all matters, allowing the Kohen to take precedence is an act of sanctifying him? That doesn't seem to be the most natural reading of the words.
DoubleAA reads the Gemara differently here, as though the Gemara is giving a list of four things, the first of them being כל דבר שבקדושה, however, I find this to be a highly implausible read. (Soncino and Artscroll translate the phrase as I have done above)
SO, how do you read this Gemara, and is it saying that a kohen should receive first pick in all matters, or only ones pertaining to holiness?
Related: What's a Davar Shebikdusha, Is Bentching With a Minyan a Davar Shebikdusha


texts: Postponing circumcision: what consequences?

texts:
I am an atheist (not Jewish) and my soon-to-be wife is Jewish (Ashkenazi of Polish ascent). She doesn't practice, and she says she is not a believer. We are French and live in Paris. This may or may not be useful information, but at least, it will explain why my English might not be very colloquial.

We plan to have a single baby (for several reasons). If we have a boy, she wants for him to be circumcised when he is 8 days old. As a humanist, I strongly believe that any irreversible body alteration done without medical necessity and without consent is just wrong. I oppose the circumcision at this age and asks that he is allowed to decide for himself when he can consent.

I might give in, and let it happen, but only if not doing it would cause very serious bad consequences for my son. I have researched the Internet (both English- and French-language), and my understanding so far is that postponing the circumcision, while understandably shocking to my wife, would not have dire consequences for my son. That he would still be Jewish. That he would still be welcome in the community, at least later in his life, when he decides to get circumcised by himself. So my question is: is my understanding correct?


texts:
The Shulchan Aruch (OC 472:2) rules like the Tur that one should have nice vessels at the seder.

The Gra s.k. 3 writes:

  שזהו בכלל דרך חירות

  This is included in the way of cheirus (freedom)

Whereas the Shulchan Aruch HaRav writes:

  אע"פ שבכל השנה טוב למעט בכלים נאים זכר לחורבן מכל מקום בליל פסח טוב להרבות בכלים נאים כפי כחו אפילו הכלים שאין צריך לסעודה יסדרם יפה על השולחן לנוי זכר לחירות

  Even though the rest of the year it is proper to limit ones nice vessels, in memory of the destruction of the Temple, nevertheless on the night of Pesach it is good to increase one's nice vessels, according to one's means. Even the vessels that have no purpose for the meal, arrange them nicely on the table for beauty, in memory of cheirus (freedom)

What is their machlokes? Is there one? They're formulating this halacha differently....(worth noting Rashi on the Mishnah says הסבה (leaning, the topic of Simman 472) is זכר לחירות).

Is it that the Gra means that we act free (since we are, as each Jew should view themselves as if they were freed from Egypt), and the Shulchan Aruch HaRav means that we aren't free, but they were, so we do it in memory of their cheirus. Or do they mean the same thing, or something entirely different.

Edit: I remembered what my basis for the question was. I saw the Dirshu Mishnah Berurah presented this as a machlokes. If they are correct, I would like to understand what they are arguing about. The following is what they wrote:

  דרך חירות - וכן דעת הגר"א...שהוא דרך חירות ממש, ולא כמו שכתב השו"ע הרב שהוא זכר לחירות

  (The Mishnah Berurah wrote) the way of freedom - the Gra wrote similarly...that it is literally the way of freedom (to have nice vessels), unlike the Shulchan Aruch HaRav who wrote that it is in memory of freedom.


texts: Can I prevent trespass through (for example) my garden?

texts:
Does the Torah give me the right to stop other people using (for example) my garden as a short-cut between two places?

If I try to prevent this trespass, am I to be criticised (say for withholding a good from others)?


texts: Sources that clothes should be treated respectfully

texts:
I have developed a sensitivity towards treating clothes respectfully. An example is I try not to throw clothing all over the floor (cleanliness aside). I was wondering if there are any sources which discuss the idea of treating clothes respectfully, as either a matter of halacha or derech eretz.

I am coming from various sources that I have seen which seem to indicate that clothing is something to treat properly. For example:

Dovid HaMelech was punished (see Rashi ad. loc) for cutting King Shaul's clothing. Despite the fact that one could argue this was because the clothes belonged to the King, Chazal seem to speak in broad terms.
There seems to be great value given to clothing the naked. Hashem is praised for clothing the naked, a bracha was instituted regarding it, it's considered a mitzvah. I would think that this would attach some importance to the clothes themselves, as they're a tool to help others.
Rabbi Yochanan would refer to his clothing as that which honors him. I would imagine it's appropriate to honor that which honors you.

I found this teshuvah online, which says that a person shouldn't throw their clothes on the floor disrespectfully, but no source was given.

(To clarify, I'm not looking for sources specifically about clothes on the floor. That's just an example.)


texts: Should one refuse torah insights from heaven?

texts:
I have heard a story that the Vilna Gaon was offered torah insights by some sort of divine source, either an angel, a maggid or something else. The story goes that he refused those insights because they did not come through his own efforts. I would like to know from a hashkafik perspective if this is something that would be considered an appropriate response for anyone or only for someone on the spiritual level of the Vilna Gaon.

Edit: A friend informs me, but I have not confirmed, that the source is recorded by R' Chaim of Volozhin in the introduction to the commentary of the Vilna Gaon on the Tzafra d'Tzniusa


texts: Can someone blow a Shofar during the Omer at times when playing instruments is prohibited (i.e. after Passover and before Lag b'Omer, according the predominant custom)?


texts: Is there anyway to repent for proselytizing for idol worship?

texts: In hilchos teshuva of the Rambam (4:1), he states that one for proselytizes for idol worship is unable to repent. Are there any other sources that comment on anyway to repent for such a sin?


texts:
It says in the Gemorah Pesachim Daf 115a:

  אמר רבינא אמר לי רב משרשיא בריה דרב נתן הכי אמר הלל משמיה דגמרא לא
  ניכרוך איניש מצה ומרור בהדי הדדי וניכול משום דסבירא לן מצה בזמן הזה
  דאורייתא ומרור דרבנן ואתי מרור דרבנן ומבטיל ליה למצה דאורייתא

that a person shouldn't eat matzah and maror together b'zman ha'zeh (nowadays) since the taste of the maror will be mvatel (cancel) the taste of the matzah. The chiyuv (requirement) of maror which is m'drabbanan will be m'vatel (in taste) that of the chiyuv of matzah that is m'doraisa.

However, the Gemorah says on Daf 115b:

  אמר רבא בלע מצה יצא בלע מרור לא יצא

that if one swallows matzah whole they are yotzee (however if they swallow maror whole they are not yotzee).

We see from the Gemorah on Daf 115a that one needs to taste the matzah, so why then does the Gemorah say on Daf 115b that you would be yotzee in a case of swallowing where you seemingly wouldn't taste the matzah (wee this idea from the fact that maror you aren't yotzee.) Or perhaps the question could be asked the other way. It says in Daf 115b that if you swallow the matzah you are yotzee (we see then that you don't need to be feel the taste.) However from the Gemorah on Daf 115a it would seem that you do (since the taste of the maror will be m'vatel the taste of the matzah.) How can this contradiction be addressed? Are there any maforshim that speak about this?


texts: Birchat ha gomel is said in place of bringing a toda korban.  Why is the birchat gomel said with a minyan?  Why do we want to with a minyan to say birchat hagomel?  Did a toda require a minyan?


texts:
There is a reference to Bereshis Rabba 65:20 and Vayikra Rabba 33:5 to 2 Chronicles 13:17 which says that 500,000 soldiers of the northern tribes killed by the army of Yehuda. The Midrash states that the dead were mutilated so their wives would become agunas (unable to remarry) because their husbands would not be identified. This involves (lechoyra) an incredible disgrace of the dead AND punishment for the innocent wives, especially since their identities would not be done even if buried in a mass grave within the first 3 days. (This itself shows that the women of Yisroel were very pious for 500,000 of them to accept the status of agunah.)

Can anyone with access to the midrashim check the meforshim to explain what was going on over there?


texts:
I've heard many things about the author of "Ritva on Gittin." It might have been the Ritva, it might not have been. There's also the "חידושים מכתב יד," which some ascribe to the Ritva, while others don't. (see, eg, this answer)

How have people accurately determined the authorship of these works?


texts: During the years Moshe was missing from Egypt, was he travelling abroad, to Saudi Arabia perhaps or Paran? Are these missing years documented somewhere?


texts: Where to light chanukah candles in an apartment?

texts:
Shulchan Aruch Orach Chayim 671:5 rules that one places one's chanukah lights by the door that leads to the reshut harabim, and that if one has a courtyard between his house and the reshut harabim, then one lights at the entrance to the courtyard. If one lives on an upper floor without direct access to the reshut harabim, one places it in the window where it can be seen from the reshut harabim.

How does all this apply to one living in a modern apartment building? Is the entrance from the hallway to his apartment considered "a door that leads to the reshut harabim"? Or is the hallway considered a courtyard, so that the entrance to the building is the entrance to the courtyard?

Or maybe neither of these options work, in which case maybe he is considered like one who lives in an attic and should be lighting by the window? (Note that if that is indeed the solution, then modern tall apartment buildings may run in to the maximum height limit of twenty amot discussed in this question.)


texts: Is studying Torah really better at night than during the day?

texts:
In his Sefer Ha-Madda (Book of Knowledge, Talmud Torah 3:13), the Rambam says:

  Even though it is a mitzvah to study during the day and at night, it is only at night that a person acquires most of his wisdom...  Whoever occupies himself with Torah study at night will have a strand of [Divine] favor extended over him during the day...  [In contrast], any house in which the words of Torah cannot be heard at night will be consumed by fire...

I have heard that for decades and never understood it.  What is it based on?  The quotes the Rambam adds don't seem compelling to me.  Perhaps he indirectly wants to encourage us to earn a living (something he very strongly stresses elsewhere), which is usually done during the day, so the night is all that's left for study, and he wants to make it appealing?  Does his last line have to be so chilling?

But isn't it also a function of the individual?  Personally, I am a night owl and always do my best work at night when all is quiet and there are no distractions.  But my wife is the exact opposite.

Is this teaching commonly applied?  Don't yeshivot function during the day?


texts: Naming [most] of the 7 nations within ה and י

texts:
When listing the families of the 12 tribes, the Torah wraps the names between ה and י. Rashi brings Yalkut Shimoni (Num 26,5):

משפחת החנכי. לְפִי שֶׁהָיוּ הָאֻמּוֹת מְבַזִּין אוֹתָם ..., לְפִיכָךְ הִטִּיל הַקָּבָּ"ה שְׁמוֹ עֲלֵיהֶם — ה"א מִצַּד זֶה וְיוֹ"ד מִצַּד זֶה — לוֹמַר, מֵעִיד אֲנִי עֲלֵיהֶם שֶׁהֵם בְּנֵי אֲבוֹתֵיהֶם, וְזֶה הוּא שֶׁמְּפֹרָשׁ עַל יְדֵי דָוִד "שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל" — הַשֵּׁם הַזֶּה מֵעִיד עֲלֵיהֶם לְשִׁבְטֵיהֶם, לְפִיכָךְ בְּכֻלָּם כָּתַב הַחֲנֹכִי, הַפַּלֻּאִי וכו'
Because the heathen nations spoke slightingly of Israel... On this account the Holy One, blessed be He, set His name upon them: the letter ה on one side of their name and the letter י on the other side (חנכיה), to intimate: I bear testimony for them that they are the sons of their reputed fathers (and not of the Egyptians)

Interestingly the very same pattern is used for the names of the 7 nations, the descendants of Kenaan (Gen 10,15):

וּכְנַעַן יָלַד אֶת־צִידֹן בְּכֹרוֹ וְאֶת־חֵת׃ וְאֶת־הַיְבוּסִי וְאֶת־הָאֱמֹרִי וְאֵת הַגִּרְגָּשִׁי׃וְאֶת־הַחִוִּי וְאֶת־הַעַרְקִי וְאֶת־הַסִּינִי׃ וְאֶת־הָאַרְוָדִי וְאֶת־הַצְּמָרִי וְאֶת־הַחֲמָתִי וְאַחַר נָפֹצוּ מִשְׁפְּחוֹת הַכְּנַעֲנִי׃

(Well, not "exactly" the 7 nations but most). THe other names of Yefet and Shem descendants are written normally, like "וְאַרְפַּכְשַׁד יָלַד אֶת־שָׁלַח וְשֶׁלַח יָלַד אֶת־עֵבֶר׃ "
What could be a reason for that similarity?


texts: Sources for Milchemet Mitzvah at this time

texts:
I heard recently a certain rabbi say that "nobody disagrees that [our "war" to conquer Israel] is a milchemet mitzvah."

What sources are there, either way, for conquering Israel today being milchemet mitzvah. Does that apply to all of modern day Israel, to all nations living there?


texts: What is so special about Taninim to be mentioned separately?

texts:
וַיִּבְרָא אֱלֹהִים אֶת־הַתַּנִּינִם הַגְּדֹלִים וְאֵת כָּל־נֶפֶשׁ הַחַיָּה הָרֹמֶשֶׂת אֲשֶׁר שָׁרְצוּ הַמַּיִם לְמִינֵהֶם וְאֵת כָּל־עוֹף כָּנָף לְמִינֵהוּ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃
God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind. And God saw that this was good. (Ber 1.21)

Why is the creation of Taninim (not sure what they are) worth special mentioning and not as a part of all sea and land animals?


texts: Will 2 days of Rosh Hodesh & Yom Tov be necessary after Mashiach?

texts:
As I understand it, the origin for having a 2nd day of Rosh Hodesh & Yom Tov is that messengers were only able to travel a certain distance from where the Sanhedrin was to convey the declaration of the actual date of Rosh Hodesh. Now, that we have a fixed calendar, we keep the old custom.

My second understanding is that during Mashiach, everyone will be living in Israel, and we will revert to witnesses and Sanhedrin declaring Rosh Hodesh. However, I assume also, that not everyone will be able to live close enough to the Sanhedrin to get the message of Rosh Hodesh imediately, IF we assumed that the same system of messaging will be used as was before.

Question - Let's say, the future Sanhedrin were able to use current technology such as the web and SMS. Now, anyone with access could find out almost instantaneously when Rosh Hodesh was declared, so no one living anywhere would have a doubt when the date was. Would the use of technology eliminate the need for 2 days Rosh Hodesh & Yom Tov, or would we still be following the ancient custom of our ancestors?


texts: How did the Israelites worship without bread and wine for 40 years?

texts: At the end of Parahas Ki Tavo we read that for 40 years the Israelites did not have bread or wine.  The seventh aliya says (Devarim 29:5), "You neither ate bread, nor drank new wine or old wine, in order that you ..."  How did they worship?  What did they do for Friday night kiddush?  More importantly, how did they bring the various korbanos (sacrifices) that require meal and wine?


texts: When should one cut his nails for Shabbos when Friday is Rosh Chodesh

texts: In the answer to Rules for Cutting Nails it quotes the Mishna Berura 260:6 that one should not cut their nails on Thursday. Mishna Berura explains that by cutting them on Thursday they will begin to grow on Shabbos. It also mentions the Be'er Hataiv 260:2 based on Rabbi Yehuda HaChasid not to cut one's nails on Rosh Chodesh. If Friday is Rosh Chodesh is there an exception to this rule? Or do you make an exception and cut them rather on Thursday? Perhaps it is done on Wednesday? (sources)


texts: Connecting sides of tallit to avoid chiyuv tzitzit

texts: If I have a coat that is slit up the side rov of the way up so that it is chayav in tzitzit, if I sew on some buttons (snap? regular?) to keep it closed below rov, is it no longer chayav in tzitzit, or do I need to properly sew it closed? Sources always appreciated.


texts: If two kosher witnesses are not specified at a wedding is the marriage valid?

texts:
In a wedding ceremony, where many different people are present and many people see a wedding ring (or any item worth a shaveh peruta) being given by the man to the woman, do two kosher witnesses need to be uniquely specified as being witnesses?

If no witnesses are specified, but there are certainly two (or more) people that fit the description of a kosher witness and are present, can this be taken as 'testimony'despite there being other non-kosher witnesses (or invalid mixes of kosher witnesses, e.g. relatives) witnessing this event? If no kosher witness-pair is specified,_does the whole group become one witnessing entity that is then invalidated__ by the presence of 'witnesses' who are not kosher, or are kosher witness-pairs within the crowd considered a valid witnessing pair?

This kind of scenario may arise in an irreligious 'wedding party' where some kosher-for-witnessing guests are invited, but the main body of guests are not religious i.e invalid witnesses. In such a wedding party a man may very well give a woman a ring (and vice versa) and declare that he wants to be married to her (as evidenced by the massive party they throw (!) and that they live or will be living together with assumed marital relations). In such a case, are pairs of kosher-witnesses dotted around the room witnessing this, enough to make this marriage valid (albeit in a not le'chatchila manner) despite the passive nature of the eidim?


texts:
Is tai chi considered avodah zara? It might have some roots in buddhism and/or taoism, but is it still avodah zara if I am only interested in the physical benefits of tai chi?

I checked out the three links below, and it seems to me that nobody knows for sure tai chi's origins, and in addition the modern form of tai chi is, for the most part, a secularized phyiscal sport.

https://www.quora.com/Is-tai-chi-part-of-buddhism

https://www.reddit.com/r/Buddhism/comments/35e8ci/buddhism_tai_chi/


texts: Is one allowed to listen to music during Pesach?

texts:
Possible Duplicate:
  Sefira Restrictions During Chol Hamoed Pesach

One of the reasons given to pushing off the Aveilus period until after Rosh Chodesh Iyar is because one should avoid mourning during Nissan.

Yet, many keep either the full Omer as a time of mourning, or at least the first 33 days (until lag baomer).

Do they also keep mourning (not listening to music, etc.) during Chol Hamoed (where halachically one is not allowed to mourn even for close relatives) or not?


texts:
I'm reading(/trying to read) the introduction to the Vilna Gaon's איל משולש (his geometry textbook). The first two words are ריש חזית.

What does ריש חזית mean?

If it helps, the phrase is immediately followed by a passuk from kohelet and then a midrash.

http://www.hebrewbooks.org/pdfpager.aspx?req=20365&st=&pgnum=155&hilite=


texts: Looking for more information about this "Megillah"

texts:
My wife's grandmother passed away last year (and her grandfather many years ago) and my mother-in-law gave me this item she found while cleaning out their apartment:

It appears to be printed (on an old printing press - there are ink bleed marks in a few places) on newsprint that is glued to cloth to give the illusion of being on parchment.
The case (a thick cardboard tube) says "Mishloach Manot from Yeshivat Rabbi Shlomo Kluger ZT"L", which I know was on the Lower-East Side on New York (now "Yeshivas Chasan Sofer" of Brooklyn). Inside, below the berachot, it says that it was printed by the Hebrew Publishing Company.
Here is a Google Photos album with pictures of the entire thing: https://photos.app.goo.gl/yhBt7YtNCi15Sm6r9
Observations from the pictures:

It is clearly meant to be used in shul, since it says at the top to listen to the berachot from the reader, and it has the end beracha at the end.
It is 42 lines, which is one of the common layouts.
It is not a "Hamelech" layout
Some of the columns are a lot wider than other columns (which I have seen in some real megillot too).
The ten sons of Haman are spaced unevenly, which I've never seen in a real Megillah.
The glued seams between the sheets of paper look exactly the same as how it is done on a newspaper printing press.
There are small dots of ink at the top of some columns (which I assume are registration marks for press alignment) and a few places where too much ink caused artifacts.
To me the lettering looks similar to that which was found in the old Ktav Tikkun Kor'im (which is somehow still available to purchase 50+ years after publication!), except for the Berachot at the beginning and end which are in the standard font used by Hebrew Publishing Company for their Siddurim (though much larger than anything I've seen in any old Siddur).
It looks like the berachot may have been movable type, since some of the bigger letters have the top or bottom cracked off, but the text of the Megillah itself is clearly not movable type - it's too crooked and there are places where ascenders of one line cross descenders of the line above.

I am trying to find out more about this item, for several reasons:

I like old sefarim.
I'm curious exactly how old it is but it doesn't have a year printed on it.
My wife's grandparents were extremely Yekke (they both grew up in Germany before the war), and I don't know how they would have ended up with something like this from a Chassidish yeshiva.
Ignoring the case, I'm curious if this was a product that Hebrew Publishing Company actually sold, or if it was a special run done just for the Yeshiva.

Does anyone know anything about this item?


texts: Can you daven with minyan when you have the flu?

texts: Are you allowed to go daven with a minyan when you have the flu or other highly contagious illness? Is it considered potentially damaging someone else's health, or are the chances of someone else getting it from you small enough that that shouldn't be a factor? In addition, can you trust the others members of the minyan falling under "Shluchei Mitzvah Einan Nizokim"?


texts:
Who knows sixty?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: What's the point of the tree of life staying in Eden after Adam's fall?

texts:
"He drove the man out, and stationed east of the garden of Eden the cherubim and the fiery ever-turning sword, to guard the way to the tree of life" Genesis.3.24

The tree was left in Eden and protected by swords, but what for? Nobody could reach it, and by the time humanity returns to Eden the tree's irrelevant.


texts: In what sense is the nesher connected to geulah?

texts:
Parshas shemini lists the nesher (vulture?) as non-kosher animal. But Ieshaiahu describes the future geulah connecting the tzadikim with neshirim (ישעיה מ:לא). Also, Sforno in parshas haazinu alludes this:

  כַּאֲשֶׁר אֶתְפַּלֵּל עַל קִבּוּץ גָּלֻיּוֹת, בְּאָמְרִי "כַּנֶּשֶׁר
  יָעִיר קִנּוֹ" ,

  (Moshe rabeinu) says: when I pray on regard Kibbutz Galuyos saying, "as a
  nesher that stirs up in its nest..."

It seems to carry a "negative connotation" in Shemini and a positive connotation in Sforno and Ieshaiahu. I feel like I'm missing something here.


texts: Who is speaking in Tehillim Perek 32 Psukim 8 + 9?

texts:
Tehillim Perek 32 is apparently a psalm written by David HaMelech himself, adressed to Hashem (I'm not in love with this translation, but it works):

  לְדָוִ֗ד מַ֫שְׂכִּ֥יל    אַשְׁרֵ֥י נְֽשׂוּי־פֶּ֗שַׁע כְּס֣וּי חֲטָאָֽה׃
  אַ֥שְֽׁרֵי אָדָ֗ם לֹ֤א יַחְשֹׁ֬ב יְהוָ֣ה ל֣וֹ עָוֺ֑ן    וְאֵ֖ין בְּרוּח֣וֹ רְמִיָּֽה׃
  כִּֽי־הֶ֭חֱרַשְׁתִּי בָּל֣וּ עֲצָמָ֑י    בְּ֝שַֽׁאֲגָתִ֗י כָּל־הַיּֽוֹם׃
  כִּ֤י ׀ יוֹמָ֣ם וָלַיְלָה֮    תִּכְבַּ֥ד עָלַ֗י יָ֫דֶ֥ךָ
  נֶהְפַּ֥ךְ לְשַׁדִּ֑י    בְּחַרְבֹ֖נֵי קַ֣יִץ סֶֽלָה׃
  חַטָּאתִ֨י אוֹדִ֪יעֲךָ֡    וַֽעֲ֘וֺנִ֤י לֹֽא־כִסִּ֗יתִי
  אָמַ֗רְתִּי    אוֹדֶ֤ה עֲלֵ֣י פְ֭שָׁעַי לַֽיהוָ֑ה
  וְאַתָּ֨ה נָ֘שָׂ֤אתָ עֲוֺ֖ן חַטָּאתִ֣י    סֶֽלָה׃
  עַל־זֹ֡את יִתְפַּלֵּ֬ל כָּל־חָסִ֨יד ׀ אֵלֶיךָ֮    לְעֵ֪ת מְ֫צֹ֥א
  רַ֗ק לְ֭שֵׁטֶף מַ֣יִם רַבִּ֑ים    אֵ֝לָ֗יו לֹ֣א יַגִּֽיעוּ׃
  אַתָּ֤ה ׀ סֵ֥תֶר לִי֮    מִצַּ֪ר תִּ֫צְּרֵ֥נִי
  רָנֵּ֥י פַלֵּ֑ט    תְּס֖וֹבְבֵ֣נִי סֶֽלָה׃

  [A Psalm] of David. Maschil. Happy is he whose transgression is forgiven, whose sin is pardoned.
  Happy is the man unto whom the LORD counteth not iniquity, and in whose spirit there is no guile.
  When I kept silence, my bones wore away through my groaning all the day long.
  For day and night Thy hand was heavy upon me;
  my sap was turned as in the droughts of summer. Selah
  I acknowledged my sin unto Thee, and mine iniquity have I not hid;
  I said: 'I will make confession concerning my transgressions unto the LORD'–
  and Thou, Thou forgavest the iniquity of my sin. Selah
  For this let every one that is godly pray unto Thee in a time when Thou mayest be found;
  surely, when the great waters overflow, they will not reach unto him.
  Thou art my hiding-place; Thou wilt preserve me from the adversary;
  with songs of deliverance Thou wilt compass me about. Selah

Most of the text bears this out quite nicely, with the exception of psukim 8 and 9, which to my ears appear to be spoken by HaShem:

  אַשְׂכִּֽילְךָ֨ ׀ וְֽאוֹרְךָ֗ בְּדֶֽרֶךְ־ז֥וּ תֵלֵ֑ךְ    אִֽיעֲצָ֖ה עָלֶ֣יךָ עֵינִֽי׃
  אַל־תִּֽהְי֤וּ ׀ כְּס֥וּס כְּפֶרֶד֮    אֵ֤ין הָ֫בִ֥ין
  בְּמֶֽתֶג־וָרֶ֣סֶן עֶדְי֣וֹ לִבְל֑וֹם    בַּ֝֗ל קְרֹ֣ב אֵלֶֽיךָ׃

  "I will instruct thee and teach thee in the way which thou shalt go; I will give counsel, Mine eye being upon thee."
  Be ye not as the horse, or as the mule, which have no understanding;
  whose mouth must be held in with bit and bridle, that they come not near unto thee.

  רַבִּ֥ים מַכְאוֹבִ֗ים לָרָ֫שָׁ֥ע    וְהַבּוֹטֵ֥חַ בַּֽיהוָ֑ה חֶ֝֗סֶד יְסֽוֹבְבֶֽנּוּ׃
  שִׂמְח֬וּ בַֽיהוָ֣ה וְ֭גִילוּ צַדִּיקִ֑ים    וְ֝הַרְנִ֗ינוּ כָּל־יִשְׁרֵי־לֵֽב׃

  Many are the sorrows of the wicked; but he that trusteth in the LORD, mercy compasseth him about.
  Be glad in the LORD, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart.

"I will instruct you and teach you in the way you should go" is a pretty strange thing to say to Hashem, "Be not as the horse or as the mule" is even stranger.

The rest of the psalm, though, is clearly addressed to Him. If it is indeed Hashem speaking these two lines, shouldn't there be more of an indication of that, or a transition of some sort? I can't think of anywhere else in tehillim that this happens.

As a side note, my printed version has the translation of psuk 8 as "I will instruct you in the way in which you should go; I will signal you with (the winking of) my eye". Which rings truer to you, the latter translation or the one provided above, "Mine eye being upon thee"?


texts: May women say prayers aloud in the presence of men?

texts:
Is there a tznius (or any other) issue with women saying blessings and/or prayers aloud in the presence of unrelated men? I remember hearing that certain inyonim (perhaps kol isha?) do not apply if the woman is singing/chanting a holy text, since this this is not inherently arousing.

However, it seems that there are still some issues, since after all we don't let women leyn or daven in front of a congregation. Would these issues also apply to saying a personal prayer, such as a blessing, out loud when men are nearby? In view of the assumed preferability of saying some prayers aloud, what should she do?


texts: Why are we afraid of death and don't rush to the World to Come?

texts:
I agree the question seems stupid, but hear out my logic:

We all are promised to get a share in the world to come (WTC), and acc. to Rabbinical interpretation, even Kareth can't take that away.
In this world, we tremendously suffer our detachment from G-d and His seeming absence (הסתר פנים).
Even ones that sin with a death penalty, can repent and eventually enjoy the WTC.
This world is anyway only a mean (a corridor) to get to the final destination (WTC) we should all rush to arrive.
Assuming, we're G-d's servants: Since there are no physical enjoyments in the WTC, the idea of a "larger" share of it or "better" or "higher" share is meaningless to me to justify the collection of rewards for the Mitzvos in this world.
Assuming, we're G-d's sons (or B"Z): if the reward is G-d's love, it is meaningless to envy to others as long as G-d loves us (just as siblings in a family or the traditional polygamy).

Now, in our imagination, death is associated with illnesses and physical pain, which most people suffer on the way or with the idea of suffering in Hell (very vague), but both are temporary, and it is sure worth the eternal (?!) pleasure.

Of course, there are many verses that prescribe us to choose life - "ובחרת בחיים" - but the other world is also called "ארץ חיים".

THis might sound crazy, but the best algorithm of living this life might be committing a capital sin at 13, being sentenced and repent - no punishment for the sins until 13 and the only sin is executed - one is free to go straight to Eden.

I understand that the Sages were obsessed with the idea of the reward (and punishment) so that wasn't a question for them, but I wonder whether the later Rabbis speculate on this issue, considering specifically #4 and 5?


texts: What was the eminent Psychologist, and father of Psychoanalysis' Jewish Name (as when they called him up to the Torah)?


texts:
In the siddur and machzor, when quoting scripture, the text will sometimes introduce the pasuk with "נאמר", meaning "it is said". Other times the pasuk will be introduced with "כתוב", meaning "it is written". Variations of these roots are also used. Sometimes no introduction is made at all.

When there's more than one pasuk, the typical quoting structure seems to start with ככתוב and then continue with ונאמר. However, this structure is frequently disrupted (see Musaph for Rosh HaShana), furthermore the difference in meaning between "said" and "written" is striking. The introductions are also seemingly interchangeable when only one pasuk is quoted.

Is there a meaningful difference between the scripture introductions beyond the text structure, and if so, what is it?


texts: If a zealot catches a Jewish man sleeping with a non-Jewish woman he can kill them based on הבועל את הגויה קנאין פוגעין בו. Are there any other halachot like that? Meaning are there any other things which normal halacha is one way but for a קנאי it is different?


texts: Ripping out a blade of grass by a funeral?

texts:
At my great-uncle's funeral today, all of the participants (except the mourners) were told to rip out a blade of grass and say a passuk (I don't remember which).

Is this a Jewish minhag? If so, what is the source for it? What does it mean?

Torah learned from this post should be a זכות for the נשמה of חיים בן יחזקאל


texts: Asking Questions on StackOverflow on Erev Shabbos

texts:
Is there a problem with asking a programming question on StackOverflow (or any other StackExchange site) on Erev Shabbos, so that they will eventually be answered by the time Motzei Shabbos arrives? Specifically because there is a decent probability that a non-shomer-shabbos Jew will answer it.

And: Am I allowed to benefit from such an answer?