texts: Where can I find the current water level of the Kineret to see the effect of mentioning Morid Hageshem?

texts: Throughout the winter we pray Mashiv HaRuach UMorid HaGeshem. My understanding is that it is said for Eretz Yisroel dwellers (unlike V'sain Tal Umatar LBracha which is said for your locale). As we pray for it I am interested in knowing if there is an online source to find out what is the current water level of the Kineret?


texts: Must all parts of Hatarat Nedarim be said in a language which we understand, or only some parts?

texts:
Introduction

Before Rosh Hashanah, it's customary to do the "annulment of vows" ceremony.  There are good reasons for this ceremony.  Though the ArtScroll Siddur commentary warns:

  Annulment is valid only if the vows involve just oneself.  If, however, the vows were adopted for the sake of, or involve, someone else, they cannot be annuled without the consent of the other party.

My question

R' Doniel Neustadt writes that hatarat nedarim (hatoras nedorim / "annulment of vows") must be said in a language which we understand:

  For the annulment to be valid, the petitioner and the members of the court must understand exactly what is being said.  Anyone who does not understand the published Hebrew text should annul his or her vows in English.  (Chayei Adam 138:8; Kitzur Shulchan Aruch 128:16.)

Does this apply only to the part which the petitioner says?  Or — as I would assume is true from the text "and the members of the court" — does it also apply to the response which the court of three says in reply?


texts: When the World to Come is in full effect (messianic age, beis hamikdash, resurrection of dead), will current real estate owners in Israe need to relinquish their rights to the property for it to be reapportioned (or forced to sell) or will everyone who owns land in Israel be allowed to keep it?


texts: Parshat Zachor - Do you need to understand or just hear

texts:
The responsibility of reading Zachor is in order to remember to wipe out Amalek. Therefore we read it annually.

Does someone who hears the words of Zachor, but does not understand them, still fulfill the mitzvah?


texts: What happened to the rest of masechet Meilah -- it ends at 22a but the daf yomi calendar says it goes to 37?

texts:
This daf yomi calendar says that Meilah goes to 37, so I was surprised to discover that my digital copy of the Soncino edition of talmud ends it at 22a.  This is also true of the copy at halakhah.com, so I'm guessing this isn't just a problem in what was bundled up for digital distribution.  (I don't have a print copy to refer to.)  The point-by-point summary at dafyomi.co.il also ends early.

What's going on?  If there's more to this tractate, where can I find it in translation short of going out and buying a print volume?


texts: Why is "Hashem Yimloch L'Olam Va'ed" repeated in Az Yashir?

texts: The phrase "Hashem yimloch l'olam va'ed" (G-d will reign forever and ever) is repeated once in the paragraph of Az Yashir in the siddur. Why is this so?


texts:
May one request/accept/open a delivery of something (let's say, an Amazon order, a present from a friend) during Pesach? I'm not talking about during Yom Tov days, and I'm not talking about potential conflict with the laws of Chol Hamoed. I'm talking about the issue that there could be minute amounts of unexpected chometz in the package, which you would then own, and possibly see.

Obviously the chances are very low, but, since as I'm pretty sure the punishment for owning chometz is kareis, and this chometz would not have been sold nor nullified, I'm just wondering.


texts: What software to use to write a multi-section sefer?

texts:
What software is available that allows Hebrew and English and multiple sections?   i.e. the main section and then a footnote/pirush (section #2) on that, and then a 3rd section which footnotes items in section #2 providing further עיון.  This is very common in seforim, but I don't know what software is used.

thanks in advance


texts: Did 1 million Ethiopians really attack Israel?

texts:
2 Chronicles 14:8:

  And Zerah the Cushite came out against them with an army of a thousand thousand, and three hundred chariots, and he came as far as Mareshah.

How could the Ethiopians have an army so large when the world was a much smaller place back then. Wikipedia quotes that there were less than 20 million people on the planet. Are these figures true ?


texts:
My question concerns the observance of yom tov sheini for a person who is visiting Israel during a chag.

If the person is not observing yom tov sheini, are there any different customs they need to observe in Israel while it is yom tov sheini in the Diaspora? For example, on the second day of yom tov, would the man put on tefillin or should he daven without tefillin?


texts: What was Moshe Rabbeinus argument against the angels?

texts: Breishis 18:8 says that Avraham served the angels milk and meat together. Rashi in the name of the Medrash says that it only seemed like they were eating. Medrash Shocher Tov Tehilim 8 says that one of the arguments Moshe Rabbeinu had why the Torah should be given to the Jews and not stay in Shamayim is that the angels ate milk and meat together. According to this Rashi they did not eat, so what was the argument?


texts: Why are Ephraim and Menashe blessed first?

texts:
In Ber. 49, Yaakov blessed his 12 sons in a particular order, at least based on the various notes to the Stone edition of the chumash -- he started with the sons of Leah (in a specific order) and then went to the maid servant's children (in a particular order though not purely by age, for example in pasuk 20) and then to Rachel's sons.

Before this, he raised up Ephraim and Menashe to the status of his children (48:6). But if they were of that status, why didn't they get blessed in the order along with the other brothers? And if they were not truly of that status (at least not yet) why did they deserve to be blessed before their elders, the sons of Yaakov? Shouldn't their blessing have come either with or after the sons?


texts:
Sorry for the groan-worthy play on words (ok, no I'm not), but what is the Halachic, usability status of this product:

Another question asks about ritualistic problems or concerns with deliberately mixing the holidays of Hanukah and Thanksgiving in a year when they coincide on the calendar.

That's one concern. Another concern might be the design of the thing. That is, most people typically understand that the lights need to be fairly level while burning.  A mitigating factor could be that you use candles of different heights or use some sort of base to raise the bottoms of the candles set on the lower pedestals.  But an interesting point raised here is that

  The eight candles of the menorah must be arranged in a straight line, not set in a semicircle. Similarly, the menorah’s lights should be level or on an even slant, not some randomly higher than others.
  (Emphasis mine)

So that should solve that issue.  I've also seen many examples of sculpted Hanukiyoth that could pose a problem of making a Berachah in front of an image/statue, so if I were afraid of that, I'm sure I assume someone would have raised that issue by now and these wouldn't be on the market.

Are these issues (probably) ok, and could there be any other (seemingly) problematic issues with this (whether or not they actually turn out to be fine)?


texts:
All over the Torah we can find angels, but how do we know if and when they're around us?

Is there a Rabbi or some other source that can explain how or if there is an angel in the room?


texts:
My calendar on my phone reminded me that today I have "תענית אסתר" on my schedule. As far as I remember, I'm not supposed to meet Esther to play tennis until next week. I looked at my wall calendar and there it was in print, "תענית אסתר"! What's going on here? Is there a conspiracy of calendar makers to try to make me go to the tennis court on the wrong day? Why would they do such a thing?

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


texts: Can a Jew own a non-kosher-food butchery that sells pig? And if he can, can he sell to non-practicing Jews?


texts:
I heard a while back that according to the kabalists, there is a big dispute whether Olam Haba is forever or whether it will eventually end and all the souls will cease to exist as hinted in the verse in Isaiah 2:17 "..and the Lord alone shall be sublime (nisgav) on that day".

What's the source for this latter opinion?


texts: Why should other nations praise G-d because of His mercy towards us?

texts:
The shortest chapter in the book of Psalms is one we recite as part of our prayers on holidays and the New Moon:

Psalms 117:1-2 (translation from Sefaria):

  הַֽלְל֣וּ אֶת־יְ֭הוָה כָּל־גּוֹיִ֑ם שַׁ֝בְּח֗וּהוּ כָּל־הָאֻמִּֽים׃
  כִּ֥י גָ֘בַ֤ר עָלֵ֨ינוּ ׀ חַסְדּ֗וֹ וֶֽאֱמֶת־יְהוָ֥ה לְעוֹלָ֗ם
  הַֽלְלוּ־יָֽהּ׃

  O praise the LORD, all ye nations; Laud Him, all ye peoples. For His
  mercy is great toward us; And the truth of the LORD endureth for ever.
  Hallelujah.

Why should the nations praise G-d for showing mercy to Jews? How does this benefit them or what incentive is there for them to do so? And, how does the author of this Psalm suggest that they do this? Is it by reciting these verses or via some other means?


texts: When is the latest time you can daven minchah bedieved?

texts: If you realized that you didn't yet daven minchah and it's past shekiyah, when is the latest that you can begin praying the Amidah? I'm looking for different people's cutoffs.


texts:
Unless I'm mistaken, after a non-ervah goes to the mikvah, affectionate touch would at most be prohibited rabbinically. I assume here it is prohibited rabbinically. If so, there are two cases I am wondering about:

Arusa, after kiddushin before nisuin does this prohibition apply? Chazal forbade yichud with one's arusa, so I'm wondering if negiah also applies
Shomeres Yavam, someone's husband died childless and are now expected to do yibum or chalitzah with his brother. Is the potential yavam forbidden from affectionate touch with his shomeres yavam before yibum? If so, I would imagine it would make yibum slightly more difficult/awkward, unless for some reason it is permitted while one is in the process of performing yibum


texts: Why don't Sephardim read Kohelet on Sukkot?

texts:
It is the custom among Ashkenazim to read Kohelet on the Shabbat of Chol HaMoed Sukkot.

Is there any reason why Sephardim never took on (or stopped) this custom?


texts: What are the conditions for bread earning the bracha of HaMotzi?

texts:
I've seen bread made with juice on airplanes and the insert says these are "mezonos" rolls.  And, as we know, matzah is "HaMotzi."

In the first instance, it looks like bread but we treat it like cake, and in the second instance, it looks like a cracker/cake and we treat it like bread.

I thought the ingredients determine the bracha!


texts:
Who knows two?
Please cite/link your sources, if possible. In about a day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Shema in Musaf Kedushah - Source and reason

texts:
I grew up on the Birnbaum siddur, I admit it. I read the little explanations at the bottom of the page over and over. Later, I bought a set of Artscroll machzorim and used those on Rosh Hashana and Yom Kippur. I never tried to compare notes, but this morning, something struck me.

In musaf on Shabbos, we say a kedusha which is different from that of Shacharis. The Birnbaum says that the insertion of the shema is the result of a 5th century practice by government forces intent on eliminating the statement of hashem's unity of putting "spies" in the shul to ensure than no one said Shema. At the end of davening, when the spies were gone, the Shema was said by being placed in the kedusha. This means that it was a decision made by religious authority to innovate a new text. (that's a recap and extrapolation from the write up on page 394 of the Siddur Hashalem.) While I haven't researched this, I'm assuming that the Birnbaum people didn't make this up from no where.

We say this same form of the kedushah on Yom Kippur in shacharis. The Artscroll machzor explains (page 406-7) that the kedushah in this form reflects a higher level of holiness which we attain usually only at musaf but which we are at in shacharis on Y"K. It also says that the text comes from Pirkei DeRabbi Eliezer (chapter 4, at the end, page 8, here http://www.daat.ac.il/daat/vl/pirkeyeliezer/pirkeyeliezer02.pdf). Though it doesn't give a start date for this practice, the text was written (according to wikipedia) any time from the first to 8th century CE. The inclusion of Shema was then NOT related to spies, but to a totally separate claim to holiness.

The easiest reconciliation of these 2 versions is simply to say that one is wrong so if anyone has a good piece of scholarship which clarifies, then pass it along. Otherwise, I am wondering why there are two diametrically opposed explanations for a text's source.


texts: I am looking for variant texts of Kel Maleh Rachamim for the shoah, for Jewish martyrs generally, and for members of the IDF who perished in battle.


texts:
Which sefarim are traditionally learned in Elul*, because they have a special significance to the mood and message of the month?

*Or even without a tradition, which sefarim are good to learn during this time?


texts: Is a person obligated to purchase life insurance?

texts:
I have, unfortunately, heard about quite a few stories of fathers/husbands who were in kolel full time and then suddenly passed away leaving the family at best with very little savings and at worst with many debts. This prompted my question which is: is there an obligation for someone to purchase life insurance?

Some of the factors that might be involved here are what the financial state of the family is. If the family can afford the insurance. In addition the level of bitachon they are operating on could possibly affect the halacha.


texts: What is the origin of the naming of Shabbat Shira?

texts:
Related to this question (about the reason for the name), what is the source or origin of calling the Shabbat on which we read Shirat Hayam Shabbat Shira?

We don't call the week on which we read the Shirat Hab'er a Shabbat Shira though its content is no less a Shir and the events of Matan Torah are no less unifying or miraculous but we have nothing called "Shabbat Matan Torah" or an equivalent.

What was the process by which this particular Shabbat became known by a specific name whereas others were not labelled?


texts: OK, we've got some discussion going on about issues affecting life within the gray zone of the Halachic Dateline and the International Dateline, but what is the original source of such a concept, if there is one? Can it not just be that whatever is deemed Saturday in some remote place in the world is Saturday (as in the minority opinion at the end of this article)?


texts: What are the halachic issues with self-driving cars that minimize overall damage instead of protecting the passengers?

texts:
As self-driving cars are becoming more common, I hear more and more people talking about the benefits when most of the cars on the road are self-driving and programming can optimize traffic flow.  This, in turn, makes me wonder about other things that could be programmed in.  One thing that programmers of self-driving cars (or governments that regulate them) could implement is an algorithm that minimizes overall damage in the case of an accident.  For example, if a self-driving car is about to have a head-on collision with a loaded school bus, the car might avoid the accident by driving off the road, killing its passengers.

A human driver might make the same decision, but I understand that to be the unusual case.  My question is about passengers in self-driving cars who wouldn't, were they driving, make the decision to sacrifice themselves on the spur of the moment.

What halachic issues would face the person who either owns or hires (e.g. through Uber) a self-driving car programmed in this way?  A few aspects of the question seem relevant (there are probably others):

From the story in Bava Metzia 62b of the two people in the desert with enough water for one, where we learn (per R' Akiva) that the owner of the water bottle has priority, we might conclude that the owner/hirer of a self-driving car has priority and can't give that up.
Perhaps the car or its programmer is an "agent" for the owner/hirer and perhaps must prioritize that life over others.  (I am not well-versed in the halachot of agency.  I understand that a machine can't be an agent, but maybe the one who programmed it can be.)
Because a Jew seems to be allowed to sacrifice himself to save others (citation needed, but consider the military, police, and fire-fighters), we might reason that using such a car is fine so long as the owner/hirer is aware of the programming and "opts in".  (Rambam says in Yesodei HaTorah 5 that self-sacrifice isn't allowed, though (h/t DonielF), so maybe there are additional factors.)
Because the torah places such a high value on human life, we might reason that driving carries with it higher risk of death but we now have the ability to globally minimize it, so we would be required to use this programming if it's available.  (That is, the torah would have always preferred this but only now can we implement it.)

This future isn't that far away.  Have any halachic authorities begun to explore this issue?  What do they say?


texts: How can I identify which dates Jewish holidays/special days fall on?

texts:
Not being Jewish I scheduled an event this year, only to learn shortly before it occurred that the date was a Jewish Holiday and so I had essentially excluded Jews.  I live in the United States, and it is impossible for a non-Christian to not be aware of Christian holidays. Jewish holidays are not commercialized (at least to my notice).

In the future when scheduling events how can I know what dates to avoid if I don't want to accidentally exclude Jews?


texts: Sanhedrin 99a: אין להם משיח לישראל שכבר אכלוהו בימי חזקיה

texts:
In Sanhedrin 99a, we find the phrase אין להם משיח לישראל שכבר אכלוהו בימי חזקיה.

  ר' הילל אומר אין להם משיח לישראל שכבר אכלוהו בימי חזקיה אמר רב יוסף שרא ליה מריה לרבי הילל חזקיה אימת הוה בבית ראשון ואילו זכריה קא מתנבי בבית שני ואמר (זכריה ט) גילי מאד בת ציון הריעי בת ירושלים הנה מלכך יבא לך צדיק ונושע הוא עני ורוכב על חמור ועל עיר בן אתונות

What is the sense of אכלוהו here, and is it (i.e., אכל) used elsewhere (in the same sense) in any contemporary Jewish writings or even in the Tanakh?

I know אכל typically means "to eat," but that doesn't seem to be the sense the author (ר' הילל) used it in that passage (since there are no extant accounts testifying that Hezekiah was ever literally eaten by his peers).


texts: Why would the Torah give us mitzvot that will never actually happen?

texts:
The Gemara in Sanhedrin 71a tells us a few mitzvot in the Torah that will never happen:
First, a ben sorer u'moreh

בן סורר ומורה לא היה ולא עתיד להיות ולמה נכתב דרוש וקבל שכר
There has never been a stubborn and rebellious son and there will never be one in the future, as it is impossible to fulfill all the requirements that must be met in order to apply this halakha. And why, then, was the passage relating to a stubborn and rebellious son written in the Torah? So that you may expound upon new understandings of the Torah and receive reward for your learning, this being an aspect of the Torah that has only theoretical value.

The Gemara then adds that an idolatrous city will never happen:

עיר הנדחת לא היתה ולא עתידה להיות
There has never been an idolatrous city and there will never be one in the future

And finally the Gemara states that a house that was afflicted with leprosy will never happen:

בית המנוגע לא היה ולא עתיד להיות
There has never been a house afflicted with leprosy of the house and there will never be one in the future

I have a couple of questions:

Why would Hashem gives us mitzvot that would never happen?
To expound and receive a reward? Are we experts enough in all other areas of the Torah that we don't need to spend time on what we already have?
Why specifically these 3? Why aren't there more mitzvot mentioned that will likely never happen?


texts:
In Mishna 2 of Perek 1 of Terumah, it is stated that a deaf person who can speak but not hear should not separate Terumah, but if he does the Terumah is valid. The commentators state that this is because he is unable to make a beracha that he can hear.
But this makes no sense to me. After all, a deaf person (who can speak) may eat, and eating also requires a blessing. What is different about Terumah that makes it forbidden for a deaf person to separate it?


texts: Is a gentile living in Eretz Yisrael obliged to be circumcised?

texts: Let's say a gentile is living in Lebanon or western Jordan, or west bank or even the State of Israel. Is he obliged to get circumcised since he live is Eretz Yisrael ?


texts:
I have an Asher Yazar card dedicated Le'ilu'i Nishmat HaRav 'Ovadyah Yosef A"H. At the bottom of the card is the Rav's name followed by זצוקללה"ו. I've been unable to decipher the full acronym through Googling.

The first 5 letters likely mean "זכר צדיק וקדוש לברכה"; but, I'm unable to decipher the rest.

I don't think this question is a duplicate (e.g. of this question) since I've identified a particular acronym without knowing its meaning (whereas the question cited above asks for common acronyms and their known meanings).


texts: Tune for Avinu Malkeinu has non-Jewish source?

texts:
Some synagogues do not sing the last stanza of Avinu Malkeinu to this tune out of belief that it has a non-Jewish, possibly Christian, source.

Is this tune in fact not Jewish?

Note: even if the tune has a non Jewish source, it may originally have been Jewish similar to the Yigdal tune which apparently was originally Jewish.

Related discussion


texts: I am widowed and know little of my Jewish Heritage.  Of this, I know, I observe the Torah and do my best to abide by it.  Since I know little, and I am interested in marrying a non-Jew who is a Free Mason, will that be a contradictory?


texts: Holding a child during bentching,kiddush,havdallah

texts: Is there any reason to say that its problematic to hold a child during bentching and so on... because one is thinking about not dropping what he is holding,like by Shmoneh Esrei (96:1) one should not hold anything that ones mind will be concerned about?


texts:
I was just looking at the Keset haSofer and came across an interesting halacha

  ואין נוהגין כן אלא כותבין בנוצה ואפי׳ בקולמס של ברזל

This is to say that we may write with a metal kulmus * (pen for writing sifrei kodesh). I was under the impression that it is preferable not to base metal implements in the creation of holy things, as they can also be used for creating weapons**

What is his rationale for permitting an iron implement for writing sta"m and do others agree with him?

*R' Ganzfried actually specifies iron

**This is a kal vachomer (a fortiori argument) from the halachic preferences of not using iron implements to cut the strings for tzitziot.


texts: Kohen travels next to a hearse under tree branches

texts:
related to:
Kohen following a Mes into a tunnel

If a Kohen is driving his car and a hearse is next to him and they are both in a area where there are trees in a narrow road (or say regular road with wide branches that hover over) do the tree branches hovering over both vehicles at the same time cause the Kohen to become tumah?

I can see how a cave could apply but does this just as easily apply to tree branches in this particular case. In the examples from this site:http://www.yeshiva.co/midrash/shiur.asp?id=12074
it explains how easily tumah can occur from tree branches, however the examples are limited to cemeteries and not hearses. Maybe they just left that example out but are we to assume it is included?

This happened to me today although there was most likely no dead body in the hearse as it was going away from the cemetary and no cars were following it.  I would think it would be safe to conclude there was no tumah involved but is that enough reason to be sure to make that assumption?


texts: There are people that do some sort of procedure with lead that they claim gets rid of Ayin Hara. Is this hocus pocus or true?


texts: If we can't understand G-d at all, why do our sources try?

texts:
I have for a long time been been confused and dismayed that, although our sources -- including kabbalistic ones -- acknowledge frequently, emphatically, and without limitation that לית מחשבה תפיסא בך כלל -- "no thought can grasp [Him] at all," they nonetheless purport to grasp Him, sometimes at the highest levels.

I dare not post the examples that come to mind out of respect for these sources and shame at my own lack of understanding. They are found very frequently, however, in classical texts including Zohar and chassidus.

I understand that this daring and beautiful thing -- to presume we can understand G-d, a little -- is the basis for our whole religion. I understand that along with fear of G-d, we are supposed to have a firm belief that He deals in this world, and has imparted a shadow of His wisdom in the minds of the best people. Still, I am often stunned at the amount of technical detail with which these sources presume they can describe G-d, even in such basic senses as the number of His attributes. I know the answer is that I am not a prophet, so it doesn't make sense to me, and yet it is. --Yet belief in our prophets' unlimited access to Divinity is feels dangerous when one sees how many people in the wider world claim and believe they have prophecy and are entirely, treacherously mistaken.


texts: Most nusach sefard has ashrai-uvo lzion while doing g'lila before the sefer torah is returned to the ark, which works out 'quicker'. What is correct nusach ashkenaz. Is it different on rosh chodesh or chol hamoed where the kaddish afterwards also applies to mussaph.


texts: Using a coffee maker on shabbat when it is set on a timer

texts: What is the din of setting a timer on a coffee maker on shabbat, to make coffee on shabbat morning?


texts: Why do we recite "v'tzivanu" in mitzvos which come from the Rabbis?

texts:
'בָּרוּךְ אַתָּה ה' אֱלֹקֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ וגו
Blessed are You, L-rd our G-d, King of the universe, who sanctified us with His commandments and commanded us...

The above formula is used in most brachos we make over mitzvos, examples being when we put on tzitzis and tefillin, when we take the arba minim, and when we read the Torah in shul.
But the formula is also used in mitzvos such as lighting the Chanukah menorah and reading the megillah on Purim. I understand that these events have become mitzvos through rulings of the Rabbis, who have the authority to do so, but I don't understand why we use this wording for the blessing recited before performing the mitzvah.
The word is ּוְצִוָּנו, "and commanded us". But with certain mitzvos, G-d didn't command us, the Rabbis did. (It's not like G-d told us to read the megillah on Purim at Har Sinai, that doesn't make any sense.) So why would we use this formula for mitzvos that were instituted by the Rabbis?


texts: What to do in face of total ban on kosher meat?

texts: If a country bans shechitah and also bans the importation of kosher meat, do the Jews of that country have to go vegetarian according to dina d'malchuta dina?


texts:
It's clear from the mishnayos in the eighth chapter of B'choros[1] that one is capable of redeeming his firstborn son before the latter is a month old.  (For example, they discuss whether the kohen must return the redemption money if the baby died after the redemption before the baby turned a month old.)
Considering the redemption celebrations that people make on such an occasion nowadays[2] in the United States, and considering that sometimes it would doubtless be more convenient to hold such a party on one day than on another for a variety of reasons, I'm surprised that I've never heard of a redemption being held early.  Why not?

[1] I haven't studied that g'mara.
[2] Not right now, during the COVID-19 epidemic, but more generally.


texts: During Purim Meshulash, why does the Seudah take place on Sunday?

texts:
When Shushan Purim falls on Shabbat, residents of Jerusalem spread the observances of Purim over three days: Megillah reading & meshloach manot  on Friday, Al HaNissim and Purim Torah reading on Shabbat, and the Seudah (meal) and mishloach manot on Sunday.

Why would the Seudah be postponed to a day which is not actually Purim anywhere, when one can no longer include Al HaNissim in birkat ha-mazon? On Shabbat I suppose there wouldn't be much to distinguish it from one's regular Shabbat meal? Wouldn't it make more sense to have the Seudah early-ish on Friday?


texts: What are some fundamental chasidic works of philosophy / theology?

texts:
Which books are fundamental in terms of presenting the philosophy / theology of mainstream chasidut?

I know Chabad has Tanya, and Breslov has Likkutei Moharan.

Which sefarim are philosophically fundamental to non-Chabad, non-Breslov chasidim? Does this differ by sect? Are Tanya and/or Likkutei Moharan fundamental for them as well?

I imagine that R. Elimelech of Lizhensk's Noam Elimelech would feature on this list. What else is there?

I'm looking for philosophical works, not collections of stories or chassidishe vertelach, unless these are used (explicilty or implicitly) by chasidim to inform their philosophy.


texts: "Sound can be heard better at night then by day"- Rashi

texts:
Rashi writes in Masheches Beitzah 7b on the gemara about different cases of when we consider an egg found in a nest a fertilized or unfertilized egg. The gemara talks about a case when a hen can hear a roosters crow by day. Rashi writes on this that sound can be heard better at night then by day. Tosfos also makes this point.

My question is does this theory match modern day science,and was this a scientific belief in Rashi's times or was this a novel theroy of Rashi?

Rashi's words: שהקול אינו נשמע ביום כבלילה

Tosfos words: ובלילה משמיעין קולם למרחוק יותר מביום...


texts: Are there any cases in the Tanakh where the form of the word could ambiguously have either the root יָרֵא (fear) or רָאָה (see)?

texts:
Abijah originally asked this question in Biblical Hermeneutics (https://hermeneutics.stackexchange.com/questions/52502/translating-forms-of-yirah-as-fear-or-seeing).  Abijah stated how the question arose: "I have heard numerous rabbis connect verses about the fear of God to seeing God." Biblical Hermeneutics requires specifying a passage.  So, he gave Psalm 111:10,
רֵ֘אשִׁ֤ית חָכְמָ֨ה׀ יִרְאַ֬ת יְהוָ֗ה.  While qal imperfect forms of רָאָה start with a yod (Impf. 3 ms. יִרְאֶה, juss. יֵרֵא), the masora do not match in any place in the Tanakh where I could find.  In Psalm 111:10, the feminine singular noun יִרְאָה is in the construct form, so the final taw makes a match difficult, even ignoring the masora.
Am I missing places in the Tanakh where there is ambiguity between the roots יָרֵא (fear) and רָאָה (see), or are these rabbis taking the liberty to ignore the masora and supply their own pronunciation?
This is the only place I found a remote discussion: Shva na after meteg on short vowel


texts: May the prayer leader drink water (to lubricate his voice) during the weekday prayers?

texts:
I have seen the person leading the prayers taking a drink of water (to lubricate his voice) during the weekday prayers.

Assuming he made a blessing (for the water, as usual before eating or drinking anything) before he started the prayers, is there any problem with doing this?

IMHO there seems to be a certain lack of respect to drink while addressing the Creator.

Are there any parts of the prayers where it is forbidden?


texts: Adah and Tzillah, what is known of them? Could one name daughters after them?

texts:
Is there any other information available on Adah and Tzillah, who are mentioned briefly in Bereshit chapter 4? Were they positive or negative role models?

Would it be appropriate to give one's daughter the name Adah or Tzillah?


texts:
As we know Avraham was changed from Avram.
Does anyone know how old Avraham was when he got his name change?


texts: Opening Packages on shabbat that arrived Friday

texts:
If a package is to arrive at my door before shabbat can I then take it in/open it on Shabbat (if the contents are not muktza) or are there further issues besides techum, e.g., Kinyanim or others.

SUB-QUESTION 1:

"My door" is in a carmelis.

SUB-QUESTION 2:

"My door" is in my reshus hayochid.

TO MAKE THE QUESTION EASIER TO ANSWER:

It is possible to open the package in a permitted way on Shabbos; the contents are needed for Shabbos.


texts: Is the father responsible to clothe and room his older children

texts:
Until the age of 6 the father is obligated to feed, clothe and room his children. And it is enforceable. Then until 13/12 he should still do it.
But after 13/12 he is only obligated to do it as tzedoko (S"A E"H 71)
This book and this link seem to claim that according to Rabbi Moshe Feinstein the father's obligation to support his children is until a greater age (and it is not Tzedoko)
But to me it seems Rabbi Moshe Feinstein was only talking about support of food (this is an obligation to his wife to give her food to support guests), but that the father is not obligated to clothe and room his children after 13/12 (except as tzedoko)
(their source seems to be I"M Y"D 1 143 and E"H 1 106 1     2     3    4    5 (please excuse the image quality))
Please explain if I am wrong and bring evidence to that
PS can someone explain why the obligation to give wife food to feed guests is not in the Rambam or Shulchan Aruch?


texts: Are you allowed to kill flies and other pests (mice, mosquitoes, etc.) or would that go under the prohibition of Tzar Balay Chaim?


texts: What is the source for not leaving onions overnight and why don't some care?

texts:
This question mentions that one mustn't eat onions and garlic that have been left overnight, because of danger:

  Eating onions or garlic left overnight - there are ways around this, and some are not stringent about this nowadays

What's the source for this, when does it apply, and why are some not particular about it?


texts: What blessing is made on a taco, burrito, or plain flour tortilla?

texts:
My copy of "Guide to Blessings, The Brochos for Various Foods" compiled by Rabbi Naftali Hoffner (NCSY/OU) states that tortillas get the "Shehakol" blessing because they are made of maize (corn) flour.  This would make sense for corn tortillas ("hard shell tacos"), but I am not certain about flour tortillas ("soft shell tacos").  They are usually made from wheat flour without any corn.

Obviously, one could make a Shehakol on them (based on the famous advice "when in doubt, go for a Shehakol"), but my question is: Are they a flat-bread so that one should say "Hamotzi" or they a general wheat product so that "Mezonot" is more appropriate?


texts:
The decorations of a sukkah are muktzeh and can't be moved on Yom Tov and this seems to include food items on which no other stipulation was made (which I get from Mas. Sukkah, 10a-b and here).

But if the sukkah is found to have been invalid all along, does the intent of using the decorations as such continue even though the ultimate mitzvah is actually not satisfied? Or do the items (say, food) revert to their natural state of being viable to use on Shabbat or Yom Tov, as they are not fulfilling any role as part of a kiyum mitzvah?

[followup question, pending an answer to this -- what if it is the presence (beyond 4 tefachim of the schach) of the food-noy which invalidate the sukkah, and removing them would make the sukkah valid?]


texts: Forbidden actions and the role of non-Jews

texts:
The question I am to ask is related to personal experience I've had but can be easily broadened. I am really asking for the sake of broadening my knowledge, and I apologize if any part of my question is offending as it is really not my intent.

As a non-jewish person, I have been asked by jewish people on Shabbat day to switch a water boiler on. The same thing happened to a friend, except he was asked to turn the lights on.

Although we both complied gracefully, I am wondering: is asking a non-Jew to perform such forbidden actions legal ?
If so, how would things turn out in a society where everybody is a Jew and complies to the laws ?

I can't help but feel that either me doing what I did or them asking me to do them was somewhat unethical.
However, I can also imagine that boiling water could be necessary for such urgent need as feeding a baby or tending to wounds. In such a case, does the law provide other workarounds ?


texts: How did the initial Mishnaic disagreements arise?

texts:
The Wikipedia on Tannaim says this

  Until the days of Hillel and Shammai (the last generation of the Zugot), there were few disagreements among Rabbinic scholars. After this period, though, the "House of Hillel" and the "House of Shammai" came to represent two distinct perspectives on Jewish law, and disagreements between the two schools of thought are found throughout the Mishnah.

But how did these initial disagreements arise? If we accept that there were few disagreements before then, then presumably for any issue they later disagreed on there was already a (single) currently established practice on the ground - one way or another. How could one side suddenly introduce a viewpoint that differed with that practice?
Why did these disagreements arise at that particular point in history and not earlier?


texts: What Brachah did the Tannaim Make on Pretzels?

texts:
The Mishnah (Brachos 6:1) says that anything that comes from the ground gets a Ha'adamah, except for bread, which gets a Hamotzi. Well, what about non-bread foods from the Five Grains? The Gemara (36b) says that Mezonos was instituted by Rav and Shmuel.

What brachah did the Tannaim make on those foods that we now make a Mezonos on? Did they make a Ha'adamah, since they're from the ground? Did they make a Hamotzi, and they equated all of the Five Grains to bread? Or did they make a Shehakol, since it's ground up beyond the point of recognition, or because that's the standard nondescript Brachah if nothing else fits (and it fits all foods, at least bedieved)? I would assume the last category as least likely, that these foods are worse off than Ha'adamah, and for the same reason I don't think not making a brachah is even an option.

I'm not sure if it's possible to answer this question, but I'm really curious if there's an answer out there.


texts: The parshah in Vayikra Chs. 16-18 is often called "Acharei Mos", but sometimes the "Mos" is omitted. Is either version of the name more correct than the other, or did is it minhag-dependent (Ashkenazi vs. Sefardi?), or did one become more common over time? If so, why?


texts: Are there two or more editions of the Rambam's Peirush HaMishnayos?

texts:
I heard that there are differences between the Rambam's Peirush Hamishnayos found most commonly in the Mishnayos Zecher Chanoch and the version found in Mishnayos which are paired with the Rash. Is this true?

Additionally I am aware that there is an edition made by Rabbi Kafech of the Rambam's Peirush. Is it any different from the other two listed above?


texts: I will be participating on a summer program this summer with egalitarian davening, including women leading, laining, having aliyot, etc. Can I respond amen to their brachot? Can I respond to their kedushah? To their aliyot? If I was a gabbay, could I call up a girl? I cannot think of other questions that might come up, but if anyone can think of other issues please add them.


texts:
The Mishnah in Avos (Perek 1 Mishnah 6) teaches:

  יהושוע בן פרחיה וניתאי הארבלי קיבלו מהם. יהושוע בן פרחיה אומר, עשה לך
  רב, וקנה לך חבר; והוי דן את כל האדם לכף זכות

A person should "make for themselves a Rav". Is the simple meaning of the mishnah in regards to learning Torah, to have a specific Rebbe or Rav to learn from? Or is it specifically referring to someone who will decide halachic questions for you?

The "nafkeh minah" would be someone who is able to "pasken" for themselves should still according to the Mishnah have a Rav to learn from?

Or perhaps the meaning of the Mishnah is a combination of the 2? Or perhaps something else even?


texts: There are certain places within prayer, where we mention this interesting prayer. Just wanted to know why do we say Ana B'koach in those certain places?


texts: Can a husband 'un-warn' his wife to prevent her from becoming a sotah?

texts: The Torah describes (starting in Bamidbar 5:11) the process of a husband warning his wife not to be secluded with a certain man. Then if she is secluded with that man for a certain amount of time and witnesses (or the husband) see the seclusion she is eligible to go through the sotah process. I would like to know if the husband at any point can undo his initial warning so that the woman's seclusion with the second man cannot precipitate the sotah process.


texts: In regards to opening plastic soda bottles on Shabbos I'm sure everyone knows there is a maklokes in this. Is the same maklokes applicable on Yom Tov, or is Yom Tov different so that according to everyone it is muter to open the bottles? (My sofek (doubt) is based on there being a heter to do some malachos on Yom Tov l'tzrich ochel nefesh (for the purpose of food for humans).)


texts: Where can I find an audio recording of Ethics of the Fathers 1:14 read in Hebrew?

texts:
Where can I find an audio recording of Ethics of the Fathers 1:14 read in Hebrew (closer to the form of Hebrew it was written in and not in Modern Hebrew, if possible)?

PS: As am sure you can tell, I don't speak Hebrew. I came upon the mishna in Erich Fromm's The Fear of Freedom and the meaning resonated with me and I became interested in hearing it in the original. Thank you.

PS 2: I originally asked this question in the V'dibarta Bam chat room on this site.


texts: What's the source that worldwide acceptance of psak makes it binding forever?

texts:
The Rambam writes in the introduction to Mishna Torah

נמצא רבינא ורב אשי וחבריהם, סוף גדולי חכמי ישראל המעתיקים תורה שבעל פה, ושגזרו גזירות והתקינו תקנות והנהיגו מנהגות ופשטו גזירותם ותקנותם ומנהגותם בכל ישראל, בכל מקומות מושבותיהם.
....
ודברים הללו, בדינים וגזירות ותקנות ומנהגות שנתחדשו אחר חיבור התלמוד.  אבל כל הדברים שבתלמוד הבבלי, חייבין כל בית ישראל ללכת בהם; וכופין כל עיר ועיר וכל מדינה ומדינה לנהוג בכל המנהגות שנהגו חכמים שבתלמוד, ולגזור גזירותם וללכת בתקנותם.

In short, everyone has to obey the Talmud Bavli since everyone accepted it.
What's the source that acceptance makes something binding?

It's not a Neder (vow), since we follow the Gemara even if it has a leniency.
It's not the result of a Sanhedrin vote, since there was no Sanhedrin by Ravina/Rav Ashi.


texts: PTIJ: 3 Little Pigs traveling during Succos

texts:
Based on the סברא of תשבו כעין תדורו, that a person lives in a Succah the way they live in their home, and normally people don't build houses when they're traveling on vacation (they stay in hotels, Airbnb, etc.) it's not expected of them to build a Succah. Would that mean then that the 3 little pigs, who ARE accustomed to building their own houses of straw, wood, or bricks would be Chayiv to build a Succah if they're traveling? Or perhaps Bob the Builder would need to build a Succah since he constructs houses?
Sources:
Succah 26a; Mishna Berurah Hilchos Succah סימן תרמ, ח

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


texts:
What was Avraham Avinu's mother's name?

Our shul received a paper with questions on Simhat Torah, with this question being one of the harder ones. Is there a midrash on her name?


texts: Which passages in Megillat Esther are read with a different trope?

texts: It's common practice to chant certain passages of Megillat Esther with a different trope.  For example, 8:6 is read to the trope of Eichah, as are several other passages; in addition, certain passages are read to the High Holiday nusach.  Is there a complete list somewhere of which passages are read with which variant melodies?


texts: Significance of the Kohen's hand gestures?

texts: What is the significance of the shapes (windows?) created by the kohen during birkas cohanim? This question and the ensuant answers detail at least 3 opinions of the gesture, I would really appreciate an answer that explains the difference between the three (as far as the significance of the shapes created by each).


texts: Israel as the moon which reflects the light of the sun which is HaShem?

texts: I can't remember the source but there was a teaching in which Israel was compared to the moon and HaShem to the sun as a metaphor in which Israel should reflect the light of HaShem. Does anyone know of such a teaching and it's source?


texts: What's the most diplomatic and politically correct way to refer to non-Jews. Both in conversation, and in terms of this site?


texts: Is causing oneself to have an erection forbidden or just not recommended?

texts:
In the Mishneh Torah Hilchos Issurei Biah 21:19 it says:

  It is forbidden for a person to intentionally cause himself to have an erection or to bring himself to [sexual] thoughts.

Yet in Niddah 13b it says:

  Rab stated: 'A man who wilfully causes erection should be placed under the ban'. But why did he not say, 'This is forbidden'? Because the man merely incites his evil inclination against himself.

So it seems that the Rambam classifies it as forbidden, yet the Talmud seems to say it's not (explicitly) "forbidden."


texts: After a camp trip to Hershey Park, there was some confusion as to the kashrus of Kettle Corn Popcorn -  it is apparently certified under the "Buggy K" by Rabbi Shaya Sackett, Rav of Degel Israel, an OU shul in Lancaster, PA. Any ideas as to the kashrus of the popcorn?


texts: Does designating money for charity equate to tzedakah?

texts:
Rambam on Pirkei Avos 3:15 suggests that it is better to give a certain amount of tzedakah each day over several days rather than giving the equivalent total all at once, because each act of giving amounts to a unique mitzvah.
In this regard, what if someone has a tzedakah box in their home, and after contributing to it for a time, decides to collect the contents and deliver it to a needy person? Does this constitute a single act of tzedakah, since the money remained in the donor's control until the end, or does each act of designating funds for tzedakah equate to the mitzvah of giving charity?


texts: Why does the Torah not include a specific command to love one's parents?

texts:
This related M.Y. answer explains that there is no specific mitzvah to love one's parents and the concept is incorporated in the mitzvah of loving one's fellow.

There is a mitzvah to love the convert, one's fellow, and G-d himself. Why does the Torah not specify loving one's parents, rather than incorporating them into the mitzvah of one of the others (as stated in the linked answer)?

I heard (don't recall source, offhand) that one receives greater reward for performing a mitzvah because it was specifically commanded as a mitzvah than doing it because it is the natural, nice or logical thing to do.

If that principle is true, why shouldn't this mitzvah be explicitly listed so that one can receive greater reward for it?


texts: Does a wedding on Yom Yerushalayim exempt the couple from fasting?

texts:
I attended a wedding last Sunday, which was Yom Yerushalayim. The chattan and Kallah did not fast as they claimed that since it was a day when they did not say Tachanun, and they said Halel, it was considered similar to Rosh Hodesh or other holiday that would exempt them from fasting.

I didn't have time to ask the chatan of the source for this ruling. Is someone aware of anyone that rules this way?


texts: What is the proper way to address someone with s'micha who doesn't work as a rabbi?

texts: If a person received semicha (rabbinical certification) from a yeshiva upon successful completion of the necessary curriculum, but is a lay person, for instance, a businessman ,rather than a practicing Rav in a community or Shul, must this person be addressed as Rabbi or is Mr. also proper in this instance?


texts: In what sense is Hanukkah "a Yom Tov like other yamim tovim"?

texts:
The Machzor Vitry (§234) finds a scriptural source for Hanukkah in Leviticus 24:2. That the stipulation that Israelites should collect pure olive oil for the menorah should follow on from a description of the festivals would seem to suggest that there would one day be an additional festival that relates in some way to pure olive oil. This is the language of the Machzor Vitry:

  רמז לחנוכה מן התורה שכת׳ אחר כל המועדות בפר׳ אמר ויקחו אליך שמן זית
  זך... ומדכתביה עם המועדות למדנו שהוא יום טוב כשאר ימים טובים

  There is an allusion to Hanukkah in the Torah in that it is written,
  after all of the festivals in Parshat Emor, "collect pure olive oil
  for yourselves"... and since it is written together with the other
  festivals, it teaches us that it is a yom tov like the other yamim
  tovim.

The gemara also refers to the days of Hanukkah as yamim tovim (Shabbat 21b), but Rashi very carefully stipulates (s.v. ועשאום ימים טובים) that they are not yamim tovim in respect of any prohibition of work, but only in respect of one needing to recite hallel and al hannissim. This is important, since the usual definition of a yom tov is of a festival day on which work is forbidden (cf: Rambam, Hilkhot Shevitat Yom Tov 1:1).

That said, the festivals mentioned in Parshat Emor are all days on which it is forbidden to work, and the drash recorded in Machzor Vitry would seem to be explicitly likening Hanukkah to them. What is more, the stipulation that Hanukkah is a yom tov "like the other yamim tovim" would argue against its being a yom tov only in respect of the fact that one recites hallel and al hannissim on it, since one does not recite hallel on Rosh haShana, and one only recites al hannissim on Hanukkah and Purim.

My question is, in what sense can Hanukkah be said to be a yom tov "like the other yamim tovim", while still allowing for the permissibility of work? Also, and relatedly, in what sense can this passage be reconciled with the opinion of Rashi in Shabbat 21b? This question becomes more profound when you consider the fact that the author of the Machzor Vitry, R' Simchah ben Shmuel, was a student of Rashi, and that this opinion of his is brought as an addition to Rashi's commentary (מוסף רש״י) on Leviticus 24:2, in the Miqraot Gedolot.


texts: Halachic resources for someone going to Jail

texts: Are there Halachic resources or books that can be recommended to a frum person who will be in a jail outside of Israel (and such country does not respect religious/human rights enough to provide kosher food or allow him not to do required manual labor on shabbat without further punishment) for a period of time?


texts:
Do you sell your חמץ before פסח?

Why or why not?

This is meant, in part, as a form of a survey, but also as a collection for arguments both for and against.

Please cite your sources.


texts: Given Chametz by a Guest on Pesach - how to react?

texts: An invitation was given to someone to a Seder on Pesach and they show up with a nice, expensive bottle of Single Malt Scotch Whisky (which is unquestionably barley-based if you don't want to check the link). What Halachicly acceptable alternatives does the host have to react to such a gift at that time?


texts: What was the "Great river of the Ocean" shown to Jonah?

texts:
The Midrash Tanchuma in Vayikra discusses the wonders shown to Jonah by the fish which swallowed him after having saved it from the Leviathan (see the Midrash [ibid.] for further elaboration).
(Source from Sefaria.org)

אמר לו לדג, הריני הצלתיך מפיו של לויתן, הראני כל מה שבים ובתהומות. והראהו נהר גדול של מימי אוקינוס, שנאמר: תהום יסובבני (יונה ב, ו)
[Jonah] said to the fish, "behold, I saved you from the mouth of the Leviathan, show me all that is in the sea and its depths", and [the fish] showed him the great river of the waters of the ocean, as it is written "the depths surrounded me" (Jonah 2:6)

My Question:
What is "the great river of the waters of the ocean?" is it discussed anywhere else in the Midrashim describing its location/function?


texts: What things would a Jew be willing to die for? Answers with a textual basis would be preferred.


texts: How long is the conversion process into Traditional Orthodox and Modern Orthodox? What is the minimum time period in most cases? I know converts can spend years preparing until they actually finalise their conversion.


texts: Why did Isaac reaped a hundredfold first and God blessed him later?

texts:
In the verse Genesis.26.12?:

וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרֲכֵהוּ ה'׃ - Isaac sowed in that land and reaped a hundredfold the same year and the LORD blessed him.

Isaac reaps first and then God blesses him after, whereas I would expect that God bless him first and as the result of that blessing he gets a hundredfold.
Do the commentators address the issue?


texts: Why did Amalekites fear the Jews at Purim fights?

texts:
In the last question, I asked "who-did-the-jews-fight-on-purim-if-nobody-could-oppose-them".
On the second thought, the Amalekites are known with their natural hatred for the Jews, as they came to fight the Jews after the Exodus, when the Jews were in their highest (Exodus 17.8).
But on Purim they suddenly got scared (Ester 9.5):

...וְאִישׁ לֹא־עָמַד לִפְנֵיהֶם כִּי־נָפַל פַּחְדָּם עַל־כָּל־הָעַמִּים׃
...the Jews mustered in their cities to attack those who sought their hurt; and no one could resist them, for the fear of them had fallen upon all the peoples.

So I wonder, why those Amalekites feared the Jews such that they didn't fight the Jews back when allowed by the first decrees even if they knew they are going to lose?


texts:
Where in Egypt did the Jews live while they were still slaves in Egypt?

  So the Egyptians made the Israelites their slaves. They appointed
  brutal slave drivers over them, hoping to wear them down with crushing
  labor. They forced them to build the cities of Pithom and Rameses as
  supply centers for the king.- Exodus 1:11


texts: Where does the idea that 7 is the number of completeness come from?

texts:
I've heard often that the number 7, when seen in scripture, mean completeness or fullness in some way.

I'm aware that the number 7 exists many times in scripture, but nowhere does it state or necessarily imply that it's meant to represent completeness. Where did this idea of completeness or fullness come from?


texts: When doing shnayim mikra, may one read an entire parsha/aliyah once, then do the targum, then read the pesukim again? Or does it have to be in the order of its name - first shnayim mikra and then echad targum? Similarly, may one read the pesukim out of order (assume b'dieved - he got confused as to what day it was and read chamishi on Wednesday, for example - does he have to do chamishi again after going back and doing revi'i)? Thanks.


texts: What is rationale behind banging on table during bentching?

texts:
There is one family that I occasionally eat with that has a minhag of banging on the table during Birkat ha-Mazon. I was wondering what reasons lay behind this custom.

I do not know if this is relevant, but there is a particular rhythm that they have (the following description only would apply on Shabbat):

Bang #1  Middle of Psalm 126 right after "הגדיל יי לעשות עם אלה" (Hashem has done great things for them)

Bang #2  Near the end of Psalm 126 before "בא יבא ברנה"

Remaining bangs:  Every off-beat during final paragraph of abridged version (Oseh shalom bi-m'romav etc.)

I do not think it is just a custom they made up themselves, since one time at the local Orthodox shul I saw an (unrelated) guy do the two bangs on the introductory psalm, but not at the end (presumably since we said the full version?).  I noticed it because usually at the shul nobody does any banging at all.  Any information you have for an origin or reason would be interesting.

This post Drumming on tables on Shabbat is kind of relevant as to whether this is permissible, but that is not really my question.


texts:
The narrative says there was a place called Eden or being eden (a watered valley) and then God planted a garden inside of it where Adam was placed.
Why was this place a garden, and not a city, a village, a field, a forest, or a manor, or a farm? IIRC, the word גן does not appear in the Torah outside the story of Eden, so it is hard to understand its true meaning (Even-Shushan dictionary derives it from Akkadic "fruit garden") but I'll assume it IS a fruit garden. After all, it is a public place (angels and God were there also), hence my other question "did-adam-and-chava-have-a-house-in-eden", it should be free of wild animals, otherwise, it would be a forest, etc.
Was it a garden only to promote the narrative of the forbidden trees or was there another reason it was a garden?


texts: Is it a pagan practice for two (or more) people to clink glasses together (e.g. when making a toast)? Do any Biblical or Talmudic sources discuss this practice?


texts:
Who knows eleven?
Please cite/link your sources, if possible. At some point after Pesach, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
According to Wikipedia, Jewish tradition divides the book of Tehilim into five sections (1-41, 42-72, 73-89, 90-106, 107-150).  This is unsourced there; the references at the bottom of the page include The Jewish Study Bible (which I don't have) and a bunch of non-Jewish sources.  I had not heard this idea before seeing a question about it on Biblical Hermeneutics, but Google tells me it's a commonly-held understanding at least among non-Jews.

Is this idea of Jewish origin?  If so, what is the source, and what is the purpose of these divisions?


texts: Is throwing out challah you were mafrish a violation of bal tashchit?

texts: I'm probably missing something rather simple but a cursory check has not given me a suitable answer -- when someone bakes challah and takes that chunk out to be put aside for a kohen, because the local kohens are all tamei, the challah must be burned. I know that there are different traditions and halachot about how much it has to be burned, covered or not etc, but my concern is that afterwards, the challah is either thrown out or buried. Isn't this going against bal tashchit?


texts: How does "וירא א׳ את האור כי טוב" imply goodness per se?

texts:
Haamek Davar to B'reshis 1:4 explains that "טוב" can mean either "good for its intended purpose" (even if that purpose is not good) or "good in truth". The אור (light, let's say) created on the first day was good per se, whereas other creations were not necessarily good per se, though they were good for their respective intended purposes.

So far, so good. But the Haamek Davar also says that that's why it says "וירא א׳ כי טוב" about things, not naming them, but "וירא א׳ את האור כי טוב", naming it. I don't understand the connection. What does naming it in this verse have to do with its goodness per se as opposed to its fitness for a particular purpose?


texts: How can there be hidur by mitzvos dirabanan?

texts: We find the concept of hidur by rabbinic mitzvos. For example menorah. I saw some paper qoute the rema that one should get new aravos for the 7 days of sukkos because of hiddur. The 7 days are also rabbinic. My question is, if you understand the obligation of mitzvos diraban is because of lo tasur (don't stray from what they tell you) meaning it's a lo taseh, if so what does one gain by doing hidur? Even if you don't do hidur you still didn't go against what the rabbis said.


texts: For centuries Idol Worship was extremely popular across the ancient world & even in the Jewish community. I highly doubt that all these people were busy building & worshipping statutes based solely on faith & tradition so HaShem must have allowed these practitioners to benefit from this practice. Is there any textual evidence to support this?


texts:
My question has two parts: (1) I believe it is a mitzvah to hear the entirety of Megillat Esther twice on Purim, both at maariv and also at some point during the daytime. Is that correct?
(2) would listening to Megillat Esther chanted on YouTube fulfill the mitzvah?


texts: אגרת הרמב״ן versus חרם דרבנו גרשם

texts:
Rabbeinu Gershom (also known as Me'or Hagolah, the "Light of the Diaspora" - a Rishon who lived approximately 1000 years ago) issued a Cherem (ban) on unauthorized reading of private letters. This prohibition applies even if the reader does not take the letter to his own domain. However, if the owner of the letter threw it into the trash, it is permissible to read it.This Cherem is still effective today, and must be considered with the same gravity as any other Torah prohibition. It was embraced and accepted at the time that it was issued by all Jewish communities throughout the world. There was no time limitation placed on this ban.

— from http://www.torah.org/advanced/business-halacha/5757/vol2no17.html with internal footnotes omitted

Many a sidur includes a copy of a letter that the Ramban (Nachmanides) wrote to his son, including exhortations on character improvement. Similarly, people sometimes republish unearthed halachic or other responsa of long-dead rabbis without the permission of either party to the communication and (I assume) without knowing that the recipient discarded the letter.

How are such practices allowed?


texts: Prior to the story of Purim was there a special yearly reading of Parshas Zachor? At which point in history was it instituted to read Parshas Zachor before Purim?


texts: Which verses in Az Yashir get the special tune?

texts:
I hope the title is phrased well.

This week, being Shabbat Shira, we read Az Yashir ("Song by the sea"). I have been laining this for many years. There are certain verses that are read with a special "Shira tune" while the rest is read using the normal trope tune / mode.

Has someone published a list of which verses should be read with this special tune? I'm unaware of seeing this list somewhere, but I guess this may be around.


texts:
It says in Ester "בערב היא באה", "in the evening she would arrive", and we learn many important halachos of Purim from that. I wonder, then: are there any laws or customs specific to the night of Purim? Of course, we read Ester by night, but we do that by day also; I'm looking for something unique to the nighttime.

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


texts:
If someone has in front of them a food and drink that the bracha (blessing) of both is shehakol which one should he make a blessing on first? Assuming that he doesn't prefer one over the other. Is there a reason to make a bracha on the food first before the drink?

(I have no reason to think a bracha should be made on the food first if they are both shehakol however I've heard that perhaps the Caf HaChaim speaks about this and have not found it. Perhaps there are other poskim as well that address this issue or savaras (reasoning) one way or another.)


texts: Who will be resurrected at the time of Mashiach?

texts:
We've all heard about the resurrection of the dead at the coming of the Mashiach. But who will be resurrected is a question many people have. I've heard that only the tzadikim will resurrect and that if you do Teshuva you will be present for his arrival. I've also heard that about a third of the world will survive Gog Magog and be present at the time he comes. I've also heard a more profound opinion that says that your soul will be resurrected in the body of the most tzadik that hosted your soul.

Who will be resurrected when the Mashiach comes?


texts: Why Itzhak's blessing to Yaakov has to be at Eisav's expense?

texts:
יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים,
  הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲוּוּ לְךָ בְּנֵי אִמֶּךָ ...׃

  Let peoples serve you, And nations bow to you; Be master over your brothers, And let your mother’s sons bow to you...” (Gen 27)

Why is it necessary that Yaakov's blessings include being superior to Eisov?


texts: Can one go to a public gathering during the nine days?

texts:
I believe there is a restriction against going to public gatherings during Sfeira (like movies or plays). Does this apply to the nine days? Chabad doesn't seem to think so (http://www.chabad.org/library/article_cdo/aid/144573/jewish/The-Three-Weeks.htm

http://www.chabad.org/library/article_cdo/aid/144574/jewish/The-Nine-Days.htm) but I find it hard to believe. Did they leave it out, or is there really no restriction?


texts: Touching the Klaf of the Torah not while reading it

texts: Is there a distinction made between during Torah reading and not during Torah reading in regards to the halacha to not touch the klaf (parchment) of a Torah scroll directly? I have seen people use their tallis when grabbing the klaf during glilah in order to straighten the klaf being wrapped, but I have also seen many God-fearing Jews touch it directly. Does anyone know a source that discusses this?


texts:
In the apartment complex of someone I know, there is a voodoo witch who sprinkles oil on the doors, gates, and walkways of the complex to ward off evil spirits.

In order to not benefit from this idolatrous service (or give the appearance of doing so), must my friend affix a hamsa or similar Jewish-ish talisman to provide independent protection from the evil spirits?

Note: I have seen a gemara about evil spirits lurking in the bathroom yet we do not put mezuzas there. If the purpose of the mezuza was to banish these spirits, we would certainly put one on the bathroom because of the great danger. Yet we don't. ergo we do not hold that mezuzas ward off evil spirits.


texts: What's the earliest "acknowledgement" of Heliocentrism in Judaism?

texts:
The English Wikipedia says that Heliocentrism was "official" in Judaism only by the 20th century:

  In later periods there were no explicit attacks on heliocentrism,
  although some Rabbis were not sure about the point.

  In the 20th century R. M.M. Schneerson suggested that the theory of
  relativity makes the question obsolete, as he writes, "based on the
  understanding of science at this point".

What I mean by "acknowledgement" is that it became common knowledge such that for example Poskim could use that information to resolve various issues.*

* One (not-so-good) example for an "issue" is the relatively high inaccuracy of the Jewish calendar, i.e. requiring Adar Bet.


texts: Why does the Torah allow for a יְפַת תֹּאַר only in the case of a victory?


texts: Surgeons and the Three Weeks / Nine Days

texts:
May an observant surgeon perform elective surgeries during Nine Days?
Does it make a difference if the patient is not Jewish?


texts: Can a convert to Judaism have a Jewish mother?

texts:
The Mishna, Bikkurim 1:4, speaks of converts to Judaism who bring their first fruits to the temple, or who pray within a synagogue:

  אלו מביאין ולא קורין הגר מביא ואינו קורא שאינו יכול לומר אשר נשבע ה'
  לאבותינו לתת לנו ואם היתה אמו מישראל מביא וקורא וכשהוא מתפלל בינו לבין
  עצמו אומר אלהי אבות ישראל וכשהוא בבית הכנסת אומר אלהי אבותיכם ואם היתה
  אמו מישראל אומר אלהי אבותינו

  The following people bring [the first fruits] but do not recite [the
  accompanying declaration]. A convert brings but does not recite, since
  he cannot say "[I have come to the land] that the Lord swore to my
  ancestors to give us" (Deuteronomy 26:3) - but if his mother is
  Jewish, he brings and recites.

  When he prays to himself [ie: silently], he says "God of the ancestors
  of Israel" [instead of "God of our ancestors"], but if he is in a
  synagogue he says "God of your ancestors". And if his mother is
  Jewish, he says "God of our ancestors".

Given that this person is a convert, it stands to reason that prior to his conversion he was a gentile. How am I to understand the mishna's reference to a convert whose mother is Jewish?


texts:
Parshas Shoftim deals with some Mitzvos for a Jewish King. IIRC, a son inherits his father king and can be appointed as such at any age1 - Solomon, for example, was 12 and Yoash was 7 ("בֶּן-שֶׁבַע שָׁנִים יְהוֹאָשׁ בְּמָלְכוֹ").

That made me think of two problems,

as underage kids are exempt from Mitzvos, so would be an underage king - therefore one can gather gold and horses and women until he's 13.
one can have unlimited power, incl. declaring Mordim Bemalchut, killing them off, waging wars, setting taxes, taking slaves, making private roads, etc. His opinion may be easily swang by his counselors, wreaking havoc in the Jewish kingdom.

[How] does Judaism deal with the problem of underage kings?

1(a clear source is needed, but I didn't find any limitations)


texts: Why is it called Ayin Hara (singular) shouldn't it be Anayim Raos (Plural)?


texts:
Does the halacha of עד אחד נאמן באיסורין (a single witness is trusted in matters of prohibition) apply to a random internet users?  If someone presents themselves as being a practicing Jew, can I take their word for it on information they give me?

For example, if someone says "I called the OU and they said that all cheese sold on Tuesdays is aged," can I believe him or her that the OU said such?

Does it make any difference if this anonymous internet user has a solid reputation of some kind or another?

I do not mean to ask if I can accept his or her halachic opinions - for that you should CYLOR.


texts: May an electrolarynx be used on Shabbat and Yom Tov?

texts:
From this site:

An electronic larynx (electrolarynx), is a battery operated machine that produces sound for you to create a voice. There are many different makes and types, but they are usually about the size of a small electric razor.

How to use it

  You hold the machine against your neck, or fit a small tube into the
  corner of your mouth. When you press the button on the machine, it
  makes sound. If you move your tongue and mouth you can form the sounds
  into words.

  The electrolarynx might be the best speech method for you in case:
  •you cannot have a voice prosthesis (TEP) for medical reasons •you did
  not have a voice prosthesis put in at the time of your surgery, but
  you are waiting to have one put in later

Assuming that there is an eruv allowing you to carry this, and assuming that it has been turned on before Shabbat, are there any problems using this device on Shabbat or Yom Tov? E.g. any problems such as using electricity / battery; creating a circuit; causing electric circuits or lights to blink while speaking, etc.?


texts: Which letter of the alef-beis isn't found in bentching and what is its significance?


texts: What does the phrase " שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֖ע " from Iyov 1:11 and 2:5 mean?

texts:
When reading Iyov 1:11 and 2:5 the phrase " שְֽׁלַֽח־נָ֣א יָֽדְךָ֔ וְגַ֖ע " means what specifically?

How is the imperative request "please-Send Your-Hand and-Touch" suppose to be understood in a physical world?


texts: If one has tzaraat but doesn't seek a Kohen

texts:
In parashat Tazria it mentions the Kohen's involvement of identifying tzaraat and rendering the person pure/impure (about 50 times!). Rashi (13:3) says that the Kohen's involvement in declaring 'pure\impure' is a gzeirat ha'katuv.

The Sefer HaChinuch says that:

  “it is a mitzvah upon us, for anyone afflicted with tzaraat, to go to a Kohen (to enquire about about his tzaraat) who will make impure or purify him, and he [the Kohen] will act in accordance with the Torah…”

and

  “the tumah and teharah is in the hands of the Kohen... If there is no knowledgeable Kohen [who can distinguish between different types] an sage of Israel shall see it and ask the Kohen to say ‘tamei’ and he will repeat ‘tamei’ [or vice versa with tahor]"

and

  "Someone who became afflicted [with tzaraat]… but took this occurrence as happenstance and did not go to a Kohen, has nullified a positive commandment”

In the case of Miriam becoming afflicted with tzaraat (Bamidbar 12), she 'turns white' and is excommunicated from the camp for seven days until she becomes pure. It does not mention that she was 'declared' impure, and neither does the Torah mention that she becomes pure; rather that after seven days she was able to travel with her people.

It seems that the pure\impure status of a person/clothes/house is dependent on the declaration of the Kohen. What is the status of a person who has (what appears to be) the signs of tzaraat but does not seek a Kohen?


texts: Who should NOT accept upon himself a voluntary fast?

texts:
Taanit 12b states that only if one has the ability is fasting positive.
The Shulchan Aruch (YD 245:17) states that a melamed a Torah teacher of children should not fast, (see Aruch ha-Shulchan) a voluntary fast so that it does not detract from his teaching.
Is the determining factor whether or not one could continue concentrating on his daily activities? Does one's productivity need to remain at the same level as when one is well-nourished? Are there health risks for youth?

Examples of voluntary fasts include erev Rosh Hodesh and BaHaB (Yamim Bet ve-Hei during the weeks of Shovavim).


texts: Not to read Sipurei Milchama - can one major in History?

texts:
It is clear from the Shulchan Aruch that one should ideally stay away from certain types of books - not just on Shabbos, but the whole time.
In Shulchan Aruch, Orach Chaim 307:16 it writes the following:

מליצות ומשלים של שיחת חולין ודברי חשק כגון ספר עמנואל וכן ספרי מלחמות אסור לקרות בהם בשבת ואף בחול אסור משום מושב לצים ועובר משום אל תפנו אל האלילים לא תפנו אל מדעתכם ובדברי חשק איכא תו משום מגרה יצר הרע ומי שחיברן ומי שהעתיקן ואין צריך לומר המדפיסן מחטיאים את הרבים: הגה ונראה לדקדק הא דאסור לקרות בשיחות חולין וספורי מלחמות היינו דוקא אם כתובים בלשון לע"ז אבל בלשון הקודש שרי וכן נ"ל מלשון שכתבו התוס' פרק כל כתבי וכן נהגו להקל בזה
One may not read on Shabbos secular books of phrases and parables, books of passion (such as Emanuel) and war books. One may not read them during the week as well because it is a “sitting of scoffers” and because one is “removing Hashem from one’s mind”. Books of passion have an extra prohibition of arousing one’s evil inclination, and therefore the authors, the duplicators and of course the publishers cause the masses to sin. RAMA: It is noteworthy that it is only prohibited to read secular writings and war books when they are written in foreign languages, but when written in Lashon Hakodesh it is permitted. That is what I see from Tosefos in Perek Kol Kisvei (Shabbos 116b), and people are accustomed to being lenient with this. (Sefaria translation)

Indeed the Kitzur Shulchan Aruch 90:11 seems to open this is up to cover even more of history, as he includes in the איסור:

וְכֵן סִפְרֵי מִלְחָמוֹת וְסִפְרֵי דִּבְרֵי הַיָּמִים שֶׁל מַלְכֵי אֻמּוֹת הָעוֹלָם
And similarly, books about wars, and history books dealing with worldly kingdoms [and governments] (Sefaria translation)

If I could please focus on 'Sipurei Milchamos' specifically, how exactly do we define this? - Would there be a problem with majoring in the subject of History in University? Or do we say that war is only one facet of history and therefore not enough of a reason to not pursue it.

And,

What would be the parameters, there are numerous Universities in the UK (and probably further afield) that offer a 'War Studies' degree. Would taking this degree option be outright contravening this halocho as the whole three years of study centre around the topic of war including the history the politics and strategies?


texts:
I asked Is it OK to compose a song that breaks up a pasuk? and was told (in comments) that perhaps it would be good to first clarify whether songs can use pesukim at all.

So, question: Can songs, general Jewish music, use words from Tanach (and other places), or has the entire Jewish music industry of the past ~60 years been against halacha?


texts: Should a young man establish an income/house first and then marry or vice versa?

texts: I learned a teaching about which order a man should pursue marriage first and a house / income second or the other order, but I have forgotten the source and the holding. If anyone knows the origin of the teaching on this subject -- it may be in Avodah Zarah or Mishlei -- would appreciate having a reminder.


texts: Twelve Months of Mourning During a Leap Year

texts:
For those who are mourning a parent for the requisite twelve-month aveilus, would Adar 1 and Adar 2 count as two separate months towards the twelve? Or does one year mean a full year, i.e., from Tishrei to Tishrei?

Practically speaking, if one lost a parent on 1 Ellul of last year, can they attend a wedding on 2 Av (except for it being the Nine Days), or must they wait until 2 Ellul?


texts: Explanation for couple not seeing each other before the wedding?

texts: What is the source and reason for a couple not to see one another before the wedding?


texts:
The beginning of Vayetze describes Yaakov's going to sleep with a stone or stones at his head. I've heard that a midrash says that various stones argued over which of them would be under his head, and that God merged them into one stone that could be under Yaakov's head. I can think of three scenarios; which occurred?

Yaakov put them all at his head and went to sleep. They got merged afterward.
Yaakov put them all down for his head, including one that his head would actually rest on. They argued over which should be under his head, and got merged. Then he went to bed.
Yaakov went looking for a stone to put his head on. A bunch of stones wanted to be chosen, argued, and got merged, and Yaakov chose the resulting stone.


texts: Is a child allowed to circumcise his father?

texts:
Assume that the father is a Gentile who married a Jewish woman. The child, who is Jewish, obviously, becomes a mohel.

Years, later, the father decides to convert, so he needs a brit. Is the son allowed to the brit on his father, or is this in conflict with any halacha that states that a child is not allowed to physically "injure" his father?


texts: Listening to an Online Shiur While watching Tv

texts: Let’s say one listens to an online shiur Torah while watching TV or talking to a friend on the phone. Would sources still consider this learning Torah, as I believe he subconsciously hears the shiur? If not, do sources consider this bitul Torah?


texts: HaShem's Name After The Letters of ו / כ / ל / ב

texts:
Not sure if this was asked before...

Statement: When the letters of ו / כ / ל / ב ,  (which spells the word “and Kalayv”) come in front the names of HaShem of:  אֲ-דֹנָי   /   אֱ-לֹהֵי   /   אֱ-לֹהִים
(Including when written as: יְ-יָ or   יְ-הֹ-וָ-ה)
the Chataf Patach vowel under the א is hidden (and not said).

Question: However, we find that there are 7 exceptions throughout TaNaCh that don't follow this rule, such as in the phrase: הוֹדוּ לַאֲדֹנֵי הָאֲדֹנִים (Tehillim 136:3).  When this occurs, there will be a Chataf Patach vowel under the “א” and it is pronounced. In addition, we also find that this rule sometimes applies even when not referring to HaShem as in, “וְאֵלְכָה לַאדֹנִי...”(Breisheet 24:56)

Does anyone have a reason stated for this anomaly?


texts: Contradiction between Beit Yosef and the Shulchan Aruch in O.C. תקנז

texts: In siman תקנז of orach chaim there seems to be a contradiction between the bet yosef and the mechaber about when one says the תפילה of נחם on ט' באב. In the bet yosef he writes that one only says it at מנחה whereas in the shulchan aruch he seems to say that one says it at all the תפילות of ט' באב. How can one explain the difference between the two opinions?


texts:
The Talmud says:

Rabbi Tanhum stated in the name of Rabbi Hanilai: A man who has no wife lives without joy, without blessing, and without goodness. (Yevamot 62b)

Is there a parallel quote anywhere about a woman who has no husband?  Note that, unlike a man, a woman is not commanded to get married and have children.

So does Judaism subscribe to the feminist slogan, "A woman needs a man like a fish needs a bicycle"? :-)


texts: Malbim’s grammatical argument in Parashat Tzav

texts: Can someone help me to understand the grammatical/ interpretive point that the Malbim is making in his commentary to Leviticus 6:21 (the entries numbered 67 and 68 on Sefaria)?


texts: Encouraging a young boy to wear his yarmulke

texts: I imagine this is a common issue.  Parents decide that it is time for their son to start wearing a yarmulke. He, being in the range of 2-4, doesn't recognize the value of having something on his head that falls off when he turns upside down.  What are some effective strategies for getting a young child to be willing, or perhaps even excited, to wear his yarmulke?


texts: Is there a special status for the offspring of an animal that was dedicated for a Karban?

texts: For example, if someone in the time of the temple dedicated a cow for a Karban, and before they could bring it to be sacrificed it became pregnant (or impregnated another cow), would its calf have any special status?


texts: Two Brachos before shema and one after in the morning, and two before and after in the evening

texts:
In the first Gemara of Brachos, the gemara quotes a 'seifa' that says:

THE MORNING SHEMA IS PRECEDED BY TWO BRACHOS AND FOLLOWED BY ONE. THE EVENING SHEMA IS PRECEDED BY TWO BRACHOS AND FOLLOWED BY TWO"

What brachos are referred to in this quote?


texts: Is there anything in the torah that says that breaking one commandment means breaking all?

texts:
I think I read somewhere in the torah that breaking one commandment means breaking all. Hashem himself said that. I could be wrong.

Searching at google and all I found is from a book of James in Christians' "new testaments"

http://biblehub.com/james/2-10.htm

  For whoever keeps the whole law and yet stumbles at just one point is
  guilty of breaking all of it.

I think it's in the torah somewhere. I read that before. I look at wikipedia on 613 mitzvah and couldn't find any. Searching google and didn't find anything.

Is it in the torah at all?


texts:
Sefardim have a practice (custom?) to laugh during habdalah. When I asked the reason for this practice I was told that it was "to confound the satan". I assume it has something to do with Eliyahu/Moshiach coming motzei shabbos (hence all the malave malka songs about eliyahu) and "az yimaleh s'chok pinu". My question is as follows:

What does "confuse the satan" really mean? If Eliyahu comes the Satan should see it; if not, not.
What is accomplished for us by confusing him? Does that mean he doesn't do his job? If so, when does he resume being Satan?
Why don't we laugh at other times that are auspicious for the coming of Moshiach?

(See this related question.)


texts: What is meant by "synagogue" in the Temple in Sota 7.8?

texts:
THe Mishna (Sotah 7.8) describes the order of transferring a Torah scroll to the King for reading on Hakhel:

חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנָהּ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנָהּ לַסְּגָן, וְהַסְּגָן נוֹתְנָהּ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל נוֹתְנָהּ לַמֶּלֶךְ, וְהַמֶּלֶךְ עוֹמֵד וּמְקַבֵּל וְקוֹרֵא יוֹשֵׁב.
The synagogue attendant takes a Torah scroll and hands it to the head of the synagogue, the head of the synagogue hands it to the deputy and he hands it to the high priest, and the high priest hands it to the king and the king stands and receives it, but reads it while sitting.

What is meant here by "synagogue" and who are חזן, ראש הכנסת וסגן?


texts: Are there any halachic issues involved with using jscreen?

texts:
jscreen.org is an organization that provides genetic testing for Jews to help potential spouses better know if their children might have the potential to develop different diseases.

The issue is that jscreen gives you all the information. Is this halachically permissible?


texts: What is the difference in meaning / nuance between ריב and תלונה?

texts:
We frequently see some form of ריב and /or תלונה used when B'nai Yisra'el complains with Moshe and Aharon. Examples:

Shemot 15:24 וילונו

Shemot 16:2  וילונו

Shemot 17:2  וירב

Shemot 17:3  וילן

My understanding - תלונה means a complaint, and we do see in these examples, that the people are complaining. But in the 2nd to last example, it seems that they are complaining, as well by saying "Give us water". Although, they are stating a direct request, here, where as in the next verse they are registering their "usual wish" of why Moshe took them into the desert.

I understood the term  ריב means "argument", unless there is another definition or nuance, here. When / why would oen of these 2 terms be more appropriate?


texts: Is there a list of all of the cases in the Talmud where תיקו ("Teiku") is said?

texts:
Sometimes in the gemara there are questions that for whatever reason are unable to be answered, and to such a question the gemara simply says "teiku" (usually translated to mean "let it stand").

Does a list exists that gathered together all of the cases in the Talmud  where Teiku is invoked?


texts: Kosher status of medicine that comes in a gel capsule

texts: What are the kashruth issues involved in the taking of gel-capsule medicine which does not have kosher certification?


texts: What are the parameters of 'minhag yisrael'?

texts:
I went to a non-Jewish self-catering apartment and I was discussing with my friend whether we can use the utensils or not. Of course, if they are clean and used for cold there are no problems. We started debating whether it is considered a minhag not to use these types of utensils anyway.

At what point do things become minhag yisrael (the practice of Jews)? Furthermore, if the minhag is based false premises can it be uprooted or does it need hatarat nedarim (vow annulment)?


texts: Will non-Jews be welcome in a Jewish neighborhood?

texts: We are considering buying a house in a suburban Philadelphia neighborhood that has a large Jewish population (we are not Jewish)and are wondering if we would be welcome there. Are there special considerations we should be aware of when meeting and interacting with Jewish neighbors, taking into consideration Jewish law?  For example, my wife said hello to a man walking with his children, but he did not respond to her, and we were told it was a law that men should not talk to women they do not know who are not part of their family.  Are there some basic rules we should know?


texts: Checking strawberries with a magnifying glass

texts:
Most resources mention some type of process of rinsing with detergent etc.

Can I just use a magnifying glass in order to see a potential bug?

Also, why do the resources say to use soap or detergent... Why does water not suffice?


texts: How far must I go out of my way to pray with a minyan (quorum)? Does it matter if it's longer one direction than the other (ie I have ride back but not there or vice-versa)?


texts: Noach: why the people's food mentioned first

texts:
בראשית ו כא:

  ואתה קח לך מכל מאכל וכו' והיה לך ולהם לאכלה

Why is Noach and his family's food mentioned before the animals' food? The halacha is animals eat before humans.


texts: Is there a reason that praying at the Western Wall should have any more significance  (from a Halachic perspective or Hashkafa perspective) than davening in a shul anywhere else - whether it be in Yerushalayim  (whatever that may include ) or in Eretz Yisroel or even in Chutz La'aretz?


texts: How do we know the rasha would not have been redeemed?

texts: The Haggada speaks about 4 sons, the second of which is called "wicked". He distances himself from G-d's commandment, and in turn is told that if he had been in Egypt he would not have been redeemed. How can we say that? How do we know? How can we make such calculations (Cheshbonos)?


texts: Overly broad definition of Chametz in sale contract

texts:
I was reviewing the language of a mechirat chametz contract I had been sent and noticed some unusual specific language defining the parameters of the sale:

  ...The term 'Chometz' shall refer to any of the five grains which are
  wheat, barley, rye ,oats and spelt which have become fermented or
  partially fermented in any form or amount whatsoever;

  The term 'Sior' shall refer to any one of the above mentioned grains

  that are able to produce fermenation, such as yeast;

  The above-mentioned 'Chometz' or 'Sior' includes any solid or liquid
  substances which are edible or partially edible to a human being or
  even to a canine, such as but not limited to:breads, starches,
  alcoholic beverages, vinegar,cosmetics,medicines,vitamins,grocery
  products, animal foods and any substance or substances that contain
  even a minute amount or derivative of Chometz' or Sior'or had acquired
  a taste of 'Chometz' or 'Sior' by being cooked with 'Chometz' or
  'Sior'or being cooked with or stored in utensils that have been used
  with 'Chometz' or 'Sior'...

Considering that, for example, even matzoh may have some fermentation, even if it doesn't reach the halachic shiur (significant amount) of surface cracks forming, shouldn't the contract be assumed to effect a sale of even non-chametz products, potentially resulting in acts of theft on the part of the seller from the buyer over the course of the holiday, whenever seller uses these slightly fermented products?  Is there a halachic basis to assume that "fermentation" is assumed to only mean halachic "chimutz" and/or that the products being sold are only the ones intended, e.g. based on general convention?


texts: How precisely oriented towards Jerusalem should we face for praying?

texts:
I know we're supposed to face towards Jerusalem when praying/davening.  For most of us in the Europe or the Western Hemisphere, we're used to facing "Mizrach", east.

How precise should we be?  If I'm in Hotzenplotz and a straight line to Jerusalem is 5 degrees south of east, do I just face east, or 5 degrees south of east?

Similarly, if my house isn't strictly compass-oriented (e.g. it faces an avenue in Manhattan, 29 degrees east of north), do I daven towards a corner, or just pick the wall in the room that's most oriented towards Jerusalem?


texts:
After saying Birkat HaMazon with a cup of wine, the Shulchan Aruch rules in OC 190:3, that at least a cheekful of wine must be drunk. If this was at a zimmun and the leader of the zimmun does not want to drink, the Shulchan Aruch rules in OC 190:4 that he can pass off the cup to one of the participants to drink the required minimal amount.

At a meal I attended this past Shabbat a woman initially volunteered to drink the wine. (In the end, the leader took grape juice and drank it himself.) At the time, I reasoned that this would have been acceptable, as women joining a meal of 3 men are obligated in zimmun just like the men (Shulchan Aruch OC 199:7).

Does anyone have any sources that indicate one way or the other?


texts: Why is Kabbalah sometimes referred to as "derech ha'emes"?

texts:
The Ramban (and others) often refer to pshatim that are of kabbalistic nature as being al derech ha'emes. Here is one example from Vayikra 23:36:

  ועל דרך האמת כי ששת ימים עשה ה' את השמים ואת הארץ (שמות כ יא) ויום השביעי הוא שבת ואין לו בן זוג וכנסת ישראל היא בת זוגו שנאמר ואת הארץ והנה היא שמינית "עצרת היא" כי שם נעצר הכל וצוה בחג המצות שבעה ימים בקדושה לפניהם ולאחריהם כי כולם קדושים ובתוכם ה' ומנה ממנו תשעה וארבעים יום שבעה שבועות כימי עולם וקדש יום שמיני כשמיני של חג והימים הספורים בינתים כחולו של מועד בין הראשון והשמיני בחג והוא יום מתן תורה שהראם בו את אשו הגדולה ודבריו שמעו מתוך האש ולכך יקראו רבותינו ז"ל בכל מקום חג השבועות עצרת כי הוא כיום שמיני של חג שקראו הכתוב כן וזהו מאמרם (חגיגה יז) שמיני רגל בפני עצמו הוא לענין פז"ר קש"ב ותשלומין דראשון הוא כי הוא אצילות הראשונים ואינו כאחדות שלהם ולכך יזכיר בפרשת כל הבכור (דברים טז טו) בשלש רגלים חג המצות וחג השבועות וחג הסוכות שבעת ימים ולא יזכיר השמיני כי שם אמר יראה כל זכורך וגו' והנה זה מבואר

Why are pshatim that are kabbalistic referred to as as derech ha'emes?


texts:
Does anyone know a place online where I can find and English, interlinear translation of the Rambam?

The only English I found is on the chabad.org website.

But that is far from interlinear.

So where I can find it where at least the Hebrew and English are side by side?
Interlinear would be best, but any side by side will do.

I do not need the full Mishneh Torah I just need Hilchos Avodas Kochavim.

Edit: Danno gave me Hilchos Teshuva all on Sefaria but I still need Hilchos Avodas Kochavim. If Anyone know it will be very helpful thank you!


texts: Was Hebrew originally written without vowels

texts:
I am studying kabbalah and using gematria, I need to know what is the best way I can read the tanakh and what language I should learn. I have been told that the tanakh was originally written without vowels. Is this so? Could someone please tell me the following things:
a) Was the tanakh originally written without vowels?
b) What is the best language to learn for this purpose? (I hear it's biblical hebrew)
c) What is the best copy of the tanakh to buy that has both the biblical Hebrew and the English after each verse.
d) what is the best biblical Hebrew to English dictionary to buy?


texts: Do Kohanim check Tzaraas on covered parts of the body?

texts:
A Kohen has to do an inspection of one who got Tzaraas.

What would he do if the person who got Tzaraas was a woman, and the Tzaraas was in a "covered place".

How would a Kohen inspect it?


texts: What defines a valid 'bor', or pool, used to hold rainwater in a mikveh?

texts:
I'm considering remodeling my spare bathroom into a mikveh.  I can redirect rainwater via gutters through the bathroom window to a 'bor'.

I can't dig through the floor to create a pit, naturally, though I CAN make a symbolic hole in the floor to touch ground in the crawlspace if necessary for a concrete post.  Or do I even need that?

What distinguishes a valid 'pool' as a destination for rainwater versus a 'vessel' which would invalidate the rainwater?  May the pool be entirely supported by the house floor, must it be sunken into the ground, or may it merely touch ground by some means?  Must the pool be made of one entire material, such as concrete or ceramic, or may it (to reduce weight) be a lighter substance which is merely lined with caulked ceramic tile?


texts: Would a woman be permitted to write a sefer Torah? I understand that it is not done (at least in Orthodox circles), but would doing so violate any halacha?  What about the general catch-all of kevod ha'tzibbur?


texts: Why masechet "Beitza" and not masechet Yom Tov?

texts: Why do we call it masechet Beitza now, and not masechet Yom Tov, as was apparently once common? Unlike the parshiot, which are named after their first words, masechtot are all named after topics, except Beitza. This is particularly odd considering that today, many people actually call it "Bei'a" to avoid a word not appropriate for mixed company. So why not just call it "Yom Tov"?


texts: Pouring wine into a pagum/used cup in order to reuse the wine inside

texts: I heard that after drinking from the kiddish cup, in order to reuse the wine left over which is pagum, we pour some wine into the cup from the bottle it before pouring the wine in the cup back into the bottle. This un-pagums (makes the wine re-usable) the wine for usage for Kiddush in the future. Does it matter if there is more wine in the cup than in the bottle?  Or would it still work if there is very little wine in the bottle, even less than in the cup.


texts:
Pirkei Avot 1:10 says:

שְׂנָא אֶת הָרַבָּנוּת
Hate the Rabbanut

Why are we supposed to hate the Rabbanut? What did they ever do wrong?

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


texts: Why do Kisidran years only occur when starting on a Tuesday or non-leap Thursday?

texts:
A careful analysis of the Tur's calendar chart will reveal that the only time the months alternate throughout the entirety of the year (with the exception of Adar Aleph) is if Rosh HaShanah is a Tuesday, or if Rosh HaShanah is a Thursday in a non-leap year. In the remaining eleven year types, either Cheshvan will be 30 days or Kislev will be 29. Why is this?

I am aware that Rosh HaShanah can only be a Tuesday if the molad fell out between Chatzos HaYom on Monday and Chatzos HaYom on Tuesday (molad zakein), or the rare fourth dechiya, and that Rosh HaShanah can only be a Thursday if the molad fell out between Chatzos on Tuesday and Chatzos on Thursday (molad zakein and lo adu rosh). I'm also aware that the fluctuating lengths of Cheshvan and Kislev are in order to keep the Arba Dechiyos in check. (Source: Shvili d'Rakia, sections יא-יב.)


texts: Face in the arm in Tahnanun- when did it start?

texts: What are the arguments against putting the face in the arm in Tahahnun? When did this Minhag start?


texts: Tefilla: how to develop the habit of prayer?

texts:
This is a simple question, but still a struggle: how to develop the habit of prayer and, most important, how to like it?
There was a time I used to say both shacharis and mincha prayers, sometimes arvit - I'm a woman btw - but nowadays it seems so difficult!
Any tips on what to do?


texts:
The Ramban (Vayikra 23:40) writes

ועל דרך האמת "פרי עץ הדר" הוא הפרי שבו רוב התאוה ובו חטא אדם הראשון
שנאמר (בראשית ג ו) ותרא האשה כי טוב העץ למאכל וכי תאוה הוא לעינים
ונחמד העץ להשכיל ותקח מפריו ותאכל

The Eitz HaDaas was the Esrog which Adam HaRishon ate from. Why do we specifically take this fruit as part of the daled minim?


texts:
Is promoting an event that occurs on Shabbat a prohibited source of income? For instance, if your employer wants you to contact various organizations and have them participate in an event set for Saturday morning, or Friday evening.

My gut feeling tells me it's prohibited, but I thought I'd ask to be sure.


texts: Mishneh Kesef on the heifer with the broken neck

texts: In Rabbi Kaspi’s commentary on Deuteronomy 21:1, he refers to ‘the teacher’ as having already given a reason for the commandment. Who is this teacher and where did s/he give their reason? Thanks.