texts:
I heard before from a Talmud Chacham that if someone has a yahrzeit and they are unable to go to the kever where the person is buried then there is still and "inyun" of going to a Cemetery on that day. Is there any source for this?

(I heard this on my Grandfathers yarhzeit when I went along with a Talmud Chacham (who was then a Rebbe of mine in Yeshiva) and a friend to Har HaZasim in Yerushalayim on someone else's yarhzeit. I mentioned to the Talmud Chacham that it was my Grandfathers yahrzeit at which he told me this idea of going to another cemetery on the day of a yarhzeit if you are unable to get to the one where the person is buried.)


texts: Symbolic relationship between Mothers and Exiles

texts:
I am interested in what is the correspondence between the Four Mothers (Sarah, Rivkah, Rachel and Leah) and the Four Exiles (Babylonian, Persian/Medean, Greek and Roman).

There is a lot of indirect evidence that such a relationship exists. Particularly, by the Seder, I've often heard quoted in the name of the Maharal that the 4 cups represent the 4 mothers, in order of being drunk (i.e. Kiddush, Maggid, Birchas HaMazon, Hallel correspond to the above list of Mothers in the same order), and the same 4 cups represent the 4 exiles, but I never saw what is the relationship between these.

Could someone please explain it to me. Thank you very much.


texts: Sidra question. Why did the spies in sh'lach become r'shoim and why then did Joshua send spies

texts: The m'raglim were the greatest of the yidden. Even Joshua and Caleb had to be 'prayed' for or pray themselves they shouldnt join them. What was so difficult to bring about the 'correct' result. And why did then Joshua send spies seeing what disastrous results that could happen.


texts: Sending away the mother bird, mitzvah at the onset?

texts:
The Mishnah in Chullin 141a says

  הנוטל אם על הבנים ר' יהודה אומר לוקה ואינו משלח וחכמים אומרים לוקה משלח ואינו לוקה

  Someone who takes the mother bird with the children, R' Yehudah says they're lashed and don't need to send away the mother bird. The Sages say send the bird away and they're not lashed.

The discussion there makes it clear the dispute is what's the status of this mitzvah: לאו שקדמו עשה, a negative mitzvah which was preceded by a positive mitzvah (so there's lashes, as per Makkos 14b), or a לאו הניתק לעשה, a negative mitzvah which was given over for positive rectification (so there's no lashes, see Makkos 14b-16b).

Now, I'm basing my understanding of these two types of mitzvos on how Rashi in Makkos loc cit. explains it (I am aware there are other explanations, I'm just not familiar with them). If I understand him correctly, לאו שקדמו עשה is that the positive mitzvah is possible before the negative mitzvah (ex: a rapist has to marry his victim, and can never divorce her). Whereas לאו הניתק לעשה is the positive mitzvah is only possible after breaking the negative *mitzvah (returning stolen property for example). Therefore, the explanation of the dispute in sending away the mother bird based on the that gemarra in Chullin is that R' Yehudah understands "שלח תשלח" is מעיקרא משמע, at the onset, so it's possible before the negative mitzvah. The Sages seem to hold the mitzvah is after transgressing the negative mitzvah.

Therefore it would seem to me that there's no mitzvah at the onset to send away the mother bird according to the Sages, unless the person transgressed the mitzvah of taking them all. Only R' Yehudah says there's a mitzvah to first send her away. Now, I would guess practically it makes no difference, if you want the eggs and don't want to even momentarily break the Torah, send away the mother. But it seems there's no mitzvah lechatchila (at the onset) according to the Sages.

However, it sounds like from various sources that there is a mitzvah lechatchila. I found in Rambam's Sefer HaMitzvos Shoresh 6 that he writes explicitly that sending away the mother bird is a לאו הניתק לעשה, yet is a positive mitzvah since Chazal call it a mitzvah (I'm guessing an example is Kiddushin 39b). He seems to learn לאו הניתק לעשה differently than Rashi. Does he mean it's a mitzvah lechatchila, at the onset? He lists the mitzvah in Mitzvas Aseh 148 as to send away the mother bird; no prerequisites. How does Rashi understand things? Would he say the gemarra in Kiddushin that says it's a mitzvah is like R' Yehudah? Or am I misunderstanding the principles at work.

I'd like an explanation which summarizes the various opinions.

Edit: it should be noted I saw the Tiferes Yisroel addresses this issue and writes (Makkos 3:4 in Yachin)

  וחכמים אומרים משלח ואינו לוקה
  דס"ל שלח גם אחר לקיחה משמע, והו"ל ניתק לעשה:

  The Sages say send away the mother bird and you won't get lashes, since they hold the verse implies also to send her away after you take, therefore it's nitak le'aseh.

He seems to hold the Sages agree to Rabbi Yehudah it's a לאו שקדמו עשה, but the way I explained things I feel like that makes it mutually exclusive to being a לאו הניתק לעשה, so I don't understand.


texts: Why don't some people say Vihi Noam Motzei Shabbos of Shabbos Hagadol 5772?

texts:
Regarding saying Vihi Noam on Motzei Shabbos Shabbos Hagadol which falls out a week before Pesach (The first night of Pesach is on Friday Night)  Luach Kollel Chabad writes:

  On Saturday night, we do not say Vihi Noam and
  V’Atah Kadosh.

Why not? The whole week is a workweek (which is the normal condition for saying Vihi Noam).


texts:
In writing a Torah scroll, does halacha prescribe the exact location of each word?  I mean, can one scribe put a word at the end of a line, and another scribe put that same word at the beginning of the next line?
(I ask because while reading the scroll during a service I saw a line in which the words were seriously scrunched up near the end.  Why would the scribe have done that if he could simply transfer the last word to the next line?)


texts: I understand in other cultures burying face down is a sign of disgrace and is generally frowned upon. How is it viewed in Judaism? Is the position of the body at burial of concern? If a body is buried face down for whatever reason should it be exhumed and buried face up?


texts:
In some families/communities, little boys do not get their hair cut until they are three, and then there is a gathering for cutting their hair.  The haircut is called an "upsheirin" or "chalakeh."

What is the source for (and significance of) this practice?  It isn't mentioned in halachic works like the Shulchan Aruch.


texts: Tachanun at Mincha afternoon before Yom Yerushalem

texts: For those who celebrate Yom Yerushalem,is Tachanun said during Mincha the afternoon before Yom Yerushalem?


texts: Rav Moshe Feinstein and tzitzis tucked in

texts: I have heard that Rav Moshe Feinstein ztsl held that tzitzis should be tucked in. Can somebody give a nice summary of the reasons behind his ruling?


texts: I am looking for really good stories about gedolim that may not be so well known to everyone but that have sources. Any ideas who or where to look?


texts:
Do electric appliances need to be dunked (toveled) in a mikva?

Obviously, if the parts that touch the food are removable (e.g. an electric mixer's bowl and blade, or a blender's carafe, or the removable plates on the recent models of "George Foreman" grill), then I just remove those and dunk them in a mikva.

But what if the appliance doesn't come apart?  Like a toaster, or an old-style George Foreman grill?  Then what do I do?


texts: If you can only choose one which way should you learn, bekiyus or beiyun?

texts:
If you can only choose one, which way should you learn, bekiyus (learning quickly on a more superficial level to cover ground) or beiyun (slower, more in depth study)?

As a reminder, answers on this site should be supported by facts, references, or specific expertise: please cite your arguments or sources!


texts: Why, in Yamim Noraim davening, do we discuss uprooting זדון instead of רעה?

texts:
There is a passage in the third bracha of Shemoneh Esrei said on Rosh HaShanah and Yom Kippur (at least in Nusach Ashkenaz) that reads as follows:

  ועלותה תקפץ פיה וכל הרשעה כלה כעשן תכלה כי תעביר ממשלת זדון מן הארץ

  And iniquity will close its mouth, and all wickedness will evaporate like smoke, when You remove evil’s domination from the earth.

The above translation follows ArtScroll. Problem is, זדון doesn’t exactly mean “evil” - the word, from the same root as the term מזיד, more accurately refers to intentional sins, not just sins in general.

If the intent of the paytan was as ArtScroll translates, why didn’t he use the phrase כי תעביר ממשלת רעה, which would indeed translate to “when You remove the dominion of evil”? And if his intention was different, then what was his intention behind this particular choice of phrase?


texts: Is there any attestation to the name “יעל” spelled with an Aleph?

texts:
Larry Gonick's Cartoon History of the Universe includes the story of Yael killing Sisera.  The author renders the name with the common "Y" to "J" substitution as "Jael" and, in an aside, mentions that it means "God God."  I think Mr. Gonick has in mind a spelling like “יאל”. I think this is just a careless translation, but just in case:

Is there any attestation to a name like “יאל” (or some other spelling variant) with a meaning like Mr. Gonick has in mind in use in ancient Israel?


texts: Is there a book that summarizes various Chassidic customs?

texts:
B"H, the NYC area has so many groups of Hassidm. I am quite fascinated by the variance in their customs and dress.

Is there a book that lists the most "common" groups of Hassidim? (I don't have an exact definition of "common", here, but, let's say, a group that currently has numerous followers or groups in many countries in the world.)

Some of the things I'd like discussed in such a book are:

Brief history such as who / when it was founded
Where it is now located, mainly and / or where communities currently exist
Primary customs / behaviors that are unique to this group, e.g. weekday vs. Shabbat dress, Shabbat minhagim (which might include special foods or songs that are unique to that group.)

I'm not really seeking details such as what they include / exclude in tefilla that are unique. I'm fine with a summary on main customs and dress.

I'd prefer a hard-copy book rather than on-line resource, so that I can read this on Shabbat and, perhaps, more easily identify a particular Hassid when I see him without having to snap a picture and ask "Siri" :-)


texts: Is a speeding driver who causes damage exempt from paying due to his status as a Roidef?

texts:
On this forum they ask a very interesting question. What happens when a person who is driving a car is speeding, at a pace where a fatal accident could easily occur. He then crashes into another vehicle, but thankfully all the occupants are ok. The car however is irreparable. Does the speeding driver have to pay.

The reason he could be exempt from paying is because perhaps he is considered a Roidef [pursuer] whilst driving because at any moment he could have killed someone. If he is considered a Roidef, then the law of Kim Lei Bedraboh Minei would apply and he would be exempt from paying.

The reason he would have to pay could be for one of the following two reasons. Either it is not relevant here because he had no intent to kill, or perhaps the percentage of speeding drivers killing people is not high enough to be considered a Roidef.

What is the Halacha?


texts: What are the Halachot of Tznius as they relate to men?

texts: What are the Halachot of Tznius as they relate specifically to men.  Not men in relation to women.  In other words, I'm not looking for "Men must act in a certain way when around women," I'm looking for "Men should act a certain way regardless of whom they're with."


texts:
Based on this answer do tzitzit have to be white?

Where is the source that they should be?

I know that they are supposed to have at least one blue (techelet) string, but even that is disputed nowadays.


texts: Why did R' Yehoshua scold the walls of the shul?

texts:
"Rabbi Eliezer then said to them: If the halakha is with me, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute?.." Bava_Metzia.59b

In the famous argument, R' Yehoshua didn't intervene with the Cherub tree or the stream, however, he scolded the walls. I couldn't find comments on that.
Why did he suddenly care about the walls? Why after the two miracles did he expect the walls to behave differently upon R' Eliezer's request?


texts: Is it a mitzvah to plant a tree in Israel?

texts: I recently planted a tree in a Keren Kayemet forest in Eretz Israel. I heard from someone that this is a mitzvah, but when I asked a rabbi he wasn't sure although he acknowledged it was a very good thing to do for Eretz Israel. Is planting a tree in Eretz Israel a mitzvah?


texts: Implications of gradual gender change at age 12

texts:
In the village of Salinas, Dominican Republic, about 2% of the females (as determined by external genitalia) gradually morph into males at age 12.[1][2]

If such a child was Jewish and accepted as female upon birth, several interesting situations could occur:

The person was married to a male after age 12, only to then turn into a male.
The person, thought to be halachically an adult (since girls mature at age 12) performed acts of halachic bearing, only to then turn into a male and therefore losing status as adults (since males mature at 13).
The person would supposedly need a circumcision, but at what point in the gradual transition would it be performed? (Asked by CashCow.)

What would the halachic implications be?


texts: Not sitting in the Sukkah on Shemini Atzeres

texts: Shouldn't the obligation to sit in the Sukkah also fall into the category of Sefeika D'yoma? If so why do some not eat in the Sukkah on Shemini Atzeres?


texts:
It says in the Megilla "ויאמרו עבדי המלך אשר בשער המלך למרדכי מדוע אתה עובר את מצות המלך" - "The servants of the King (who were in the King's gates) asked Mordechai 'Why do you go against the command of the king'"?
It's known that "the King" in the Megilla refers to Hashem. Why did Mordechai do an Aveira?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Does "ta'anas besulim" (claims of virginity) exist nowadays?

texts:
The first few perakim of Maseches Kesuvos deal extensively with ta'anas besulim (claims of virginity).

As this doesn't require the Beis Hamikdash to be around, and-- since it's a monetary matter-- can be brought to a Beis Din of 3:

Is this still applicable nowadays? If so, are there places/ communities in the world where it is enforced? (ie America, Israel etc)
Why/ why not?

Sources welcome please- thanks!


texts:
I seem to recall that in the Guide to the Perplexed, the Rambam says that when Ezekiel's vision speaks of four heavenly spheres (according to the Rambam's interpretation), it was because during Ezekiel's time, it was believed that there were only four spheres.
However, in the Rambam's time it was accepted that there were in fact nine spheres. Therefore, the Rambam says that Ezekiel was having a prophecy according to his contemporary scientific knowledge, even though it was mistaken.
Today, I searched all over the Guide, in all the likely places (where he speaks about the spheres, where he speaks about prophecy, where he speaks of Ezekiel's vision), and could not find where the Rambam says this.
Does anybody know where this is, or if it even exists? Maybe in my memory I am confusing somebody else with the Rambam? Please help me here.


texts: Meaning of Zekher Livracha (ז"ל - Of blessed memory)

texts:
The literal translation of ז"ל is "of blessed memory"

What does it mean to bless memory? How does it help the soul?


texts: If one gives a food gift on Shabbos, does the one who receives it need to use it on Shabbos?

texts:
The Halacha is that one may give a food gift to another on Shabbos. (See Dose of Halacha for more details).
If I give a bottle of wine, do they need to open it on Shabbos, or can they choose to keep it for after Shabbos?

Please state the source for your answer - other than from the link above


texts: Why does the sheakol blessing focus on bidvaro (his word)? Why not bore et hakol?

texts:
Every day when eating/drinking we say many times the blessing "sheakol niye bidvaro" (who created everything through his word). This blessing is not composed like the other food blessings, e.g., we say bore pri haeitz, bore pri haadama, bore mine mezonot, bore pri hagafen.

So why is sheakol focusing on bidvaro, creating all through his word?

Why not she bore et hakol or something similar.

The source of the blessing (Brakhot 40b) is not of much help.


texts: Arabic text chanted by Jo Amar for Yachatz in Haggadah

texts: Interesting thing I found.  I'm listening to Jo Amar's rendition of the haggadah (first part can be found here; second part here) and, at about 3:18 in the first part, he sings an Arabic text that I have never seen before during Yachatz (that is, before Etmol and Ha Lachma Anya).  I've done a bit of research and I've found some Tunisian haggadot with a similar (but not identical) text.  Arabic spelling in Hebrew is not very consistent, so the search function at hebrewbooks is not quite so useful as I had hoped.  My question is, what is the exact text that Jo Amar is using?  Are there any digitized online haggadot that include it?  My manual search of hebrewbooks haggadot turned up empty.  Jo Amar is Moroccan and uses Moroccan melodies, so I imagine that this is the Moroccan version of the text; unlike any of the versions I've found, he ends with something something KB"H v'nomar amen.  Thank you for your help!


texts:
In Rav Albo's Sefer HaIkkarim-Maamar 4.30.10 we read:
"The second opinion is that though the perfectly righteous get material reward in this world, yet since their number is small, and the great majority of righteous men do not get corporeal reward in this world, there should be in the next world corporeal as well as spiritual reward. This comes, they say, after the resurrection when the soul and the body will exist in conjunction, but without food and drink, as Moses lived forty days and forty nights with body and soul without eating and drinking. This is what, according to them, the Rabbis call the world to come, when they say concerning the righteous that they are prepared for the life of the world to come. They believe at the same time that the human soul does not die when the body dies, but that there is a stage of existence called Gan Eden (Paradise) where, immediately after death, the souls of the righteous are kept until they rise in resurrection and obtain the life in the world to come after the resurrection. This is what the Rabbis mean when they relate concerning Rabban Simon ben Gamaliel that he said to Rabbi Ishmael, who was weeping when he was condemned to die: Master, why weepest thou? In a brief moment thou wilt be placed in Gan Eden in the community of the righteous. We are also told that Rabbah bar Rab Huna said concerning Rabbah bar Shela, who died a short time before him: He preceded me in Gan Eden by a brief hour. This is the opinion of Nahmanides, of R. Meir Halevi, and a number of modern writers who follow them, may they all be blessed".
Do you know what sources Rav Albo draws from for the two aforementioned episodes of Rabban Simon ben Gamaliel and Rabbi Ishmael on the one hand, and Rabbah bar Rab Huna and Rabbah bar Shela on the other?


texts:
In the second chapter of Bereishit, God is referred to as "Hashem Elokim". As far as I know, this seems to be a rare phenomenon. (Note, it is pretty common to have 2 names of God next to each other pronounced as Hashem Elokim, as in the second pasuk of veschanan, but I refer to when these words actually appear in the text.)

Does anyone know where else this name appears in Tanach?


texts: Rabbi Avrohom Davis' translation of the Kitzur Shulchan Aruch has a footnote on the boreir paragraph in the chapter on melachos forbidden on Shabbos that says that the majority of poskim rule that boreir applies also by non-food items. I understand that not all poskim rule this way. Who are the poskim who say that boreir does not apply by non-food items?


texts: Is it arrogant to publicly perform a mitzvah according to the Shulchan Oruch when others publicly are not careful to do it properly?

texts:
I observe various mitzvos that are not carried out according to the letter of the law in Shulchan Oruch. For example, taking 3 steps backward after Shemonah Esrei as described in OC 123

  One bows and takes three steps backwards, all while still bowing.
  After the three steps, while still bowing and before straightening up:
  while saying "Oseh Shalom B'mromav" - turn one's head to the left;
  "Ya'aseh Shalom" - turn one's head to the right; then bow forward like
  a servant taking leave of the master.

I do not observe people bowing first and remaining bowed in the three steps.

I have heard that it is a good thing to retrieve mitzvos that are  forgotten or ignored. The question is whether doing this opens up the question of מחזי כיוהרא   - appearing arrogant.

Related: Is there an issue of arrogance to wear Tfilin Rabenu Tam


texts: The Gedolim's Reaction to the Artscroll Talmud

texts: What were the Gedolim's (Torah greats') reaction to ArtScroll and later the Schottenstein Talmud? I'm wondering what accounts exist of the various Gedolim's reactions to the company/proposal.


texts: Since the East bank of the Jordan River was given to shevet Reuven as an inheritance, was Shmita observed there as well? If so, does shmita still apply there?


texts: Good quality Shulchan Aruch series, in audio or video?

texts:
I want to have an understanding of common Halacha and have an understanding of halacha.
Do you know any good source for good quality Shulchan Aruch series, in audio or video?


texts: Which of these weekday morning prayers do I say?

texts:
Apologies if this is a simple question.

I have a Chabad Siddur (Tehillat Hashem), and want to know how to pray on weekday mornings.

In the Siddur there are two sections: "Morning Prayers" and "Shacharit - Morning Prayers".  Am I supposed to pray both sections? If yes, each has a "Shema Israel" prayer in it, and in the morning I'm supposed to say it once, not twice.


texts: According to R' Moshe regarding the location of the Bimah in a shul, what is defined as the "center" of the congregation?

texts:
This is based off of my lengthy answer here regarding the location of the Bimah in a shul. As a result of that research, I was left with one question.

In that answer, I quote R' Moshe Feinstein in Igros Moshe OC 1:42, who says:

  בדבר הבימה אין קפידא שיהיה באמצע בית הכנסת ממש, וכמעט שעוד עדיף שיהיה קרוב יותר לפנים, דברוב פעמים אין המתפללין ממלאין כל ביהכ״נ ועומדים רובם יותר קרוב לפנים וממילא צריכה הבימה להיות באמצע עמידת המתפללין כיון שעיקר הטעם הוא כדי שישמעו העם קה״ת.

  Regarding the Bimah: We aren’t particular that it should be literally in the middle of the shul, and if anything, it’s better that it should be closer to the front, since many times the congregants don’t fill the entire shul, and the majority of them stand toward the front, and it comes out that the Bimah needs to be in the middle of where the congregants are standing, since the main reason is that the congregation can hear the reading of the Torah.

And I inferred from there:

  While I don’t know that the logic of R’ Moshe would apply to every shul that it should be toward the front rather than the back, the underlying logic would remain: wherever congregants tend to stand when the shul is only partially full, the center should be where the Bimah should go.

Based on the above, what defines the "center" of the congregation? Let's say that 90% of the congregation is in the front, and 10% is in the back, with a wide gap in between them. If I were to draw a shape that perfectly encompasses all congregants, the center of that shape would roughly approximate the actual center of the room. On the other hand, 90% of the congregation is in the front, so perhaps the Bimah should be further toward the front, in the mean center of the population.

I am asking specifically according to this understanding of R' Moshe. I don't want answers according to other opinions. I will accept answers that can prove my assumption wrong, though I would rather an answer that can demonstrate from a different teshuvah of R' Moshe if he addresses what he means by the center.


texts:
Several Zmanim apps are giving a choice on my "candle lighting offset". The default here is 40 minutes instead of the usual 18 minutes I've heard.

Why 40? Why do I even have a choice?

Does the fact that I am in Jerusalem play a role?


texts: Why Dor Hamidbar weren't given a chance to repent?

texts:
This probably echoes "why-G-d-didnt-give-adam-chance-to-repent".
I'm trying to empathize Dor Hamidbar and try to imagine how would they feel, doomed by G-d Himself to die pointlessly in the wilderness in the next [tens of] years without parole. That must have been harsh! (Num 17,29):

בַּמִּדְבָּר הַזֶּה יִפְּלוּ פִגְרֵיכֶם וְכָל־פְּקֻדֵיכֶם לְכָל־מִסְפַּרְכֶם מִבֶּן עֶשְׂרִים שָׁנָה וָמָעְלָה אֲשֶׁר הֲלִינֹתֶם עָלָי׃
In this very wilderness shall your carcasses drop. Of all of you who were recorded in your various lists from the age of twenty years up, you who have muttered against Me,

Why didn't all benevolent and merciful G-d give them a chance to repent?


texts: Diseases that Halachically exempt one from Torah and Mitzvot?

texts:
BS"D
I always heard that one who is a שוטה to a certain extent isn't obligated in Torah and Mitzvot. The first time I saw something similar inside is in Rambam Mishneh Torah (Yad Hachazaka) Hilchot Chametz U'Matzah Chapter 6 Halacha 3, where he paskens as follows:

אָכַל כְּזַיִת מַצָּה וְהוּא נִכְפֶּה בְּעֵת שְׁטוּתוֹ וְאַחַר כָּךְ
נִתְרַפֵּא חַיָּב לֶאֱכל אַחַר שֶׁנִּתְרַפֵּא. לְפִי שֶׁאוֹתָהּ
אֲכִילָה הָיְתָה בְּשָׁעָה שֶׁהָיָה פָּטוּר מִכָּל הַמִּצְוֹת.
[If] he had epilepsy and ate a kazayit of matzah at the time of his
seizure, and was healed afterward, he is obligated to eat [it again]
after he was healed, for the first eating, was at a time when he was
exempt from all of the commandments.

So the question(s):
1. What are the illnesses or conditions that Halachicallly exempt
someone from Torah and Mitzvot?
2. Do certain conditions have to be met (for example, regarding a
person with epilepsy, it seems that according to the Rambam, that
person is only exempt during a seizure)?
3. Have modern poskim differed than prior poskim because of yeridat
hadorot?
4. Are there limitations to the exemption(s)?
Please provide sources for any answers.


texts: Is Daylight Saving Time a Mitzvah DeOraitha or Takkanah DeRabanan?

texts:
This week many in the U.S. will change their clocks for Daylight Saving Time. Is this a Mitzvah DeOraitha or Takkanah DeRabanan? I can't seem to find any source for this except a poorly worded and weakly sourced question on a website of dubious reliability (see their very obvious disclaimer even warning anyone not to rely on them!) relating to a(n obviously) mythological line in the Pacific Ocean that marks when "tomorrow" begins.
Any solid sources on this?

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


texts: Why Yehoshua was not anointed as a king?

texts:
I admit I don't have a decent understanding of the idea of Torah kingdom and kingship.

I know it is a מחלוקת whether the kingship is לכתחילה or בדיעבד, but based on Rambam's Hilhot Melachim 1, 1:

  "שלש מצות נצטוו ישראל בשעת כניסתן לארץ: למנות להם מלך שנאמר שום תשים עליך מלך ולהכרית זרעו של עמלק שנאמר תמחה את זכר עמלק ולבנות בית הבחירה שנאמר לשכנו תדרשו ובאת שמה"

Yehoshua was the leader of the generation that entered the Eretz Isroel and he seemingly was the first to carry this Mitzvah out.

I also know that many Meforshim attributes to both Moses and Yehoshua qualities of a King but why not make it official?


texts: Transferring "kippah clips" between domains on Shabbat, if the clips are sewn to the kippah

texts:
A) Imagine the following: It is Shabbat, and I am using a kippah with sewn-in spring-loaded hair clips. The clips are clipped to my hair. I don't live inside an eruv. May I walk from a private domain to a public domain on Shabbat? Or would this count as transferring between domains?

B) What if the clips are sewn to the kippah, but not clipped to my hair? (In this situation, instead of holding the yarmulke on my head, the clips really are doing nothing at all.)

Please cite sources.

Related: a question which instead assumes the clips are NOT sewn to the kippah.


texts:
At the beginning, in the book of Genesis there is this phrase: ‘ וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃’
At the beginning of G-ds creation of the heaven and the earth, when the earth was being unformed and void, with darkness over the surface of the deep, a wind from G-d swept over the water - Or, the spirit of G-d hovered over the water - Or, G-ds breath moved over the water.
Regardless of the possible translations/Interpretations I gave, and others, I noticed the wording ‘over (the face/surface of) the water’, and the fact that there is also a darkness and the deep.
They seem to exist in the physical.
So my question is if G-d before He created the sky, seas, universe and solar system etc. created the physical (a physical world/sphere)? Did G-d created the heavenly realm and the earthly realm first before we arrive in verse 2? Is Genesis 1:1 some kind of intro? How do we fill up the gap? Because ‘out of nowhere’ there is this earth covered with water, this darkness and the deep; and every creative act from G-d described in Genesis seems to involve these elements (wether it’s the light that appears in the darkness, the waters being used, the earth being used etc.)


texts: Is a car considered movable or immovable property?

texts:
The Mishnah (Kiddushin 1:5) differentiates between how one acquires movable and immovable property (translation follows Yachin):

  נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת נִקְנִין בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְשֶׁאֵין לָהֶם אַחֲרָיוּת, אֵין נִקְנִין אֶלָּא בִמְשִׁיכָה. נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת, נִקְנִין עִם נְכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת, בְּכֶסֶף וּבִשְׁטָר וּבַחֲזָקָה. וְזוֹקְקִין נְכָסִים שֶׁאֵין לָהֶם אַחֲרָיוּת אֶת הַנְּכָסִים שֶׁיֵּשׁ לָהֶם אַחֲרָיוּת לִשָּׁבַע עֲלֵיהֶן:

  Land is acquired with money, documents, or an act of ownership; movable property is only acquired by dragging it. Movable property can be acquired with land, with money, documents, or an act of ownership, and we stand up movable property with land to swear on them.

Ignoring Dina d’Malchusa considerations, how do things like cars factor into this? They can’t be picked up by ordinary means, but they can be driven. Is a car considered movable property, then, and one can acquire a car by driving it, which would be considered like dragging it? Or is a car considered real estate, and one can acquire a car by driving it, which would be considered an act of ownership? A practical difference between these approaches is whether one can acquire a car with a document or along with land.


texts:
Which name or names of Hashem may not be said in vain?  The Mishna Berurah in siman 215 #19 says that the issur is not just the four letter name, but applies to Hashem's other names as well. His source the tshuvas Rivash #408 mentions that the mention of malchus in brachos is not a name of Hashem and therefore may be said.  Is the Mishna Berurah only telling us we can't say the seven names which cannot be erased mentioned in Yoreh Deah 276 9? Or is there a different list for this issur.

Edit I've since found the Minchas Chinuch in mitzvah 69 #2 saying it is simple to him that this issur only applies to the names which cannot be erased. I would still like to know if there are any halachic sfarim addressing this.

Is there a sourced reason to be stringent regarding the other names?

In particular I'm curious about Hallelujah and why people feel the need to say Halleluka. But I'm making this a more general question.


texts:
Similar to this question, but I ask specifically about bracha achrona -- with the presumption that you probably made a bracha rishona before you ate. (Not that those mitzvot are necessarily linked, but it might feel weird to make one without the other.) Do you make a bracha achrona if the food you ate was bad?

Assume you ate the regular amount necessary for a bracha achrona.


texts:
Looking at the Gemoro, people used to believe that babies born at 7 months were more likely to survive at 7 months than 8 months. A male is born face down whereas a female is born face up. Another source describes 2 channels in the male sex organ; one for urine and one for semen? How did these beliefs arise and how could people have believed things like this if they are demonstrably false?  There are also various tereifos that were fatal, but no longer. Was it really the case that no one bothered to check?Alternatively, has nature changed? I believe these ideas are myths which is why I've posted them here.
Rambam speaks about astronomy.  In those days they couldn't prove things one way or another.  The examples above would have been testable in those days as they are today.  Is it possible to test if the Talmud's description of human anatomy was correct eg finding a skeleton over 1800 years old.  Another example is the idea that people have 248 bones and 365 tendons or muscles.  Nowadays we know an adult has 206 bones.  Perhaps they looked at a child's body or perhaps they followed an accepted tradition which had never been checked.  In summary:  Can the scientific beliefs in the Talmud be tested?  If reality was the same as today, why did no one point out the errors?


texts: Is idolatrous belief forbidden for Jews, or just idolatrous practices?

texts:
Suppose a Jew believes that there are multiple gods, but he does not worship them in any way. Is this a violation of the prohibition against idolatry for Jews?

We see from this answer that similar belief for gentiles does not constitute idolatry. Only the worship of other gods makes one guilty of idolatry.  Is the same true for Jews, or does simple belief in the existance of multiple gods make a Jew idolatrous?


texts:
I know that there are multiple things (food, corpses, menstruation, etc.) that can make one unclean. I'm just uncertain as to what being unclean meant in practicality, especially for touching the carcass of an unclean animal, or a corpse (it's fairly clear what uncleanness for menstruation looks like, according to Leviticus).

In short: what are the consequences of being unclean? Does one have to be isolated from the community? Can anyone touch them, etc.?


texts: Is there a well-sourced, scholarly siddur/work on the siddur/website that discusses the origins of the various prayers? Where can I find it?


texts: Is there a proper greeting for the Three Weeks and Tisha B'av? For some reason "goodday" or "shalom aleichem" don't seem like good greetings for a period of mourning.


texts: How does one put on tefillin with a prosthetic?

texts:
Assuming that prosthetic limbs are not considered part of one's body:

How would someone put on Tefillin if r"l his non-dominant arm was replaced by a prosthetic from the shoulder?

Would the halachos be the same as a cast or other obstruction? Or perhaps this case is worse, since in those cases the person has an arm, just that there's something in the way?
If the answer to #1 is that one should not put Tefillin on the prosthetic arm, is there any benefit to putting Tefillin on the biological arm, even though it's the person's dominant arm?
If the answer to #2 is that one should put Tefillin on the dominant arm, what if the person had both of his arms replaced? Is he entirely exempt from Tefillin at that point, or should he put it on one of the prosthetics?

(This answer takes it for granted that one doesn't put Tefillin on a prosthetic arm, but it's unsourced.)


texts: Is the enemy of my enemy my friend? If so, which one?

texts:
I guess this is a two-part question.  Are there any sources that support this common maxim?  And if so, are there any sources that provide guidance on which enemy we now befriend?

If one enemy regularly tries to kill or otherwise harm me, but for the moment is engaged in an existential or very serious struggle with another enemy that has historically tried to kill or harm me, how do I decide whom to support (or do I stay out of it)?  Consider both national relationships as well as personal.


texts:
In the Laws of Shabbos there are multiple layers of Rabbinical prohibitions built one on top of others to prevent possible transgression of Shabbos, for example, Muktze, or playing musical instruments, or using electricity etc.

I'm looking for similar Rabbinical prohibitions or precautions to prevent possible transgression of various forms of Gezel - fraud, using a Pikadon, Ona'a, regular Gezel, Mekach Tous, using property without permission, withholding payment from a worker etc.

What Halachic Rabbinical regulations were ruled on this subject?

See for details my previous question "how-to-beware-of-the-prohibition-of-onaa"


texts: Sukka - can walls extend past the schach

texts: If my walls extend about five inches past my Schach support beams is that an issue?  Does the Schach need to "top" the sukka or can it rest a few inches below the top of the walls?


texts:
In machzorim there is a nusach for hatarat nedarim, to annulate even "a good minhag that I did 3 times ..."

But what is source for this counting like a neder (or other type of engagement)?

Shulchan Aruch (YD 211) only talks about, someone who restricted himself from permitted thing? Not about positive behavior?


texts:
I was learning the halachos of Shiluach HaKen recently, and I was stunned to find that while the Shulchan Aruch discusses the halachos of the Mitzvah at length in Yoreh Deah 292, not once does he address how one must send away the bird. Checking other commentaries there yielded no results, either, as did checking the source in the final chapter of Chullin.

How must one send away the bird?

Must one physically pick it up and throw it?
May one yell at it or otherwise scare it away, without making physical contact with it?
May one leave a trail of bread crumbs to lure the bird away from the nest, drawing it close rather than sending it away?


texts: Where can I find a Sephardi siddur with none of the Arizal's influences - essentially, a Pre-Ari Sephardi Siddur?


texts:
On the first day there is a din of "lechem" ("to you") that the arba minim must belong to you. Many women will take the arba minim of their father or husband (or brother perhaps) in order to fulfill the mitzvah of arba minim.

Must they be careful to be koneh it in a way that it will be considered theirs (kol dinei "lechem")?

I realize this is rather simple and the dinim of lechem also apply to women. However a very big Rav today said he was in doubt about this since l'maseh women are not obligated from the mitzvah and seem to be fulfilling it as some what of a "minhag".

I would particularly appreciate any discussion or sources on this inyun of lechem in regards to women.


texts: Why does the Jewish calendar HAVE to end?

texts: It seems to be common knowledge that on or around the year 6,000 of the Jewish calendar "everything" (left intentionally vague) will come to an end and there will be a 1,000 year 'Shabbos'. I'm looking for an explanation as to why this is necessarily so. Meaning, why should things ever come to and end at all?


texts: If pre-ejaculate fluid is released prior to intercourse (while kissing etc), does a person have to do teshuva? Pre-jaculate can contain but typically doesn’t contain semen.


texts: Was Africa destined for the Europeans - descendants of Yefet?

texts:
A little follow-up to my previous question:
There are two interesting Targumim suggesting that Africa was oroginally destined for the descendants of Yefet (Gen 10,2):

תרגום ירושלמי, בראשית י׳:ב׳:

  בְּנוֹי דְיֶפֶת גוֹמֶר וְשׁוּם אַפַרְכָיוּתְהוֹן אַפְרִיקֵי וְגַרְמַנְיָא וּמָדַי וּמִקְדוֹנְיָא וְיֵתָנְיָא וַאֲנַסְיָא וְתַרְקֵי:

תרגום יונתן על בראשית י׳:ב׳:

  בְּנוֹי דְיֶפֶת גוֹמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתוּבָל וּמֶשֶׁךְ וְתִירָס וְשׁוּם אַפַּרְכְיוּתְהוֹן אַפְרִיקֵי וְגַרְמַנְיָא וְתַמְדִיֵי וּמַקֵדוֹנִיָא וְיַתִינְיָא וְאוּסְיָא וְתַרְקֵי

My lousy translation: "Sons of Yefet [were] Gomer and Magog and Maday and Yavan etc. and the names of their countries [were] Africa and Germania and Tamdai and Meccedony and Yatenya and Ussiah and Tarkey"

Does someone elaborate on this statement?


texts: What is the difference between a person who died without doing teshuva on his sins on Karet,  Eternal gehinnom and having no share in the world to come?


texts:
According to the Rosh (Moed Katan 3:43), a garment worn solely to absorb sweat is not considered a בגד (with regard to the obligation of מצות קריעה - mournful rending). This principle is invoked by later authorities to exempt four-cornered undershirts from tzitzith (see, e.g., Tekhelet V'Argaman 5, s.v. apikresin, citing Rav Chaim Kanievski; Shu"t Chemdath Tzvi 3:3; and Shevet Miyehudah, Ki Teitzei, cited here).  Seemingly, even those who argue, agree that this is because the undershirt does have functional garment benefits (ibid):

  Yet, it does not appear that our undershirts are made solely for the purpose of absorbing sweat, for they also serve to provide a degree of warmth in the winter, and a degree of comfort in their touch. Moreover, they are sometimes worn alone, for instance when playing sport–though it stands to reason that this does not give them any great importance, for it is the way of sportsmen to wear ‘undershirts’ alone.

What about a garment worn solely for ritual purposes.  For example, if one wraps oneself in an American flag on July 4th, it might be argued that the fact that it is visible gives it a "fashion"-like garment function.  But if there was an unusual (hypothetical) custom to hide the flag between one's undershirt and shirt, there would seem to be no garment-like function at all.

Accordingly, why would an otherwise functionless (at least on warm days) traditional tallit katan be obligated in tzitzit?  Is the reasoning that a garment functional in winter, is also considered a בגד when worn in summer?  Likewise, is a tallit gadol only obligated in tzitzit if simultaneously otherwise functional? (Similarly, would the same reasoning apply with regard to carrying on Shabbos and מצות קריעה?)


texts:
Depending on the rules of the state, one might need to pay sales tax on food items.  Thus, If I buy my arba minim off of some vendor and pay in cash, there is a non-zero probability that somewhere in the chain, there was some sort of tax-evasion issue.

This potentially raises an issue of גזל.   see Choshen-Mishpat 396:6)

  ולא עוד אלא שהמבריח ממכס זה עובר (על לא תגזול) מפני שהוא גוזל מנת המלך בין שהיה מלך ישראל בין שהיה מלך עכו"ם

Roughly translated (and one would need to look at the commentaries to really get down to the exact meaning and king/government equivlence), avoiding taxes is literally stealing no matter if the government is jewish or otherwise.

Basically, it seems to me that there's a case for claiming that such a lulav is "lulav hagazul" and therefore not kosher.  I was wondering if anyone was aware of any sources discussing how much one needs to worry about this.


texts: Is having a Bat Mitzvah girl recite a section from Ketuvim in a shul a problem of Kol Isha?

texts: A shul that I have gone to has a custom that the Bat Mitzvah girl recites a section from Ketuvim (usually from Divrei Hayamim or Nechemia) in front of the congregation (men and women are there). She, of course, sings it with the trope and she is the only singer, and everyone is listening. Is there a problem of "kol isha" in her doing this? I'm aware that there may be other logistical problems with this service, but I'm not focusing on them.


texts: Immerse an item to be used only with a liner?

texts:
As a general rule, one must immerse, in a mikve, any glass or metal utensil or receptacle obtained from a non-Jew and to be used for preparing, serving, or eating food. (Source, source.) What if it's to be used for food, but the food isn't going to touch it directly? For example,

a microwave-oven turntable on which one plans to put bread to defrost, but only on a paper towel so as not to dirty the turntable; or
a toaster-oven tray on which one will heat food, but only on foil so as not to dirty the tray; or
a metal bread basket in which one will serve bread, but only wrapped in a napkin for elegance.

Do such items require immersion?


texts: Does food microwaved in a fleishig microwave become fleishigs?

texts: If a person warms up soup which itself contains no meat in a microwave that is normally used for meat would this soup have the same status as meat and cause the person who ate it to be required to wait the same amount of time as eating meat?


texts:
The Gemara in Makkot 6b says that a transgressor in capital cases is never executed unless his two witnesses were the ones who forewarned him, because the Torah says: "At the mouth [Al pi] of two witnesses… [he who is to be executed shall die]" [Deuteronomy 17:6]

So, if the defendant is forewarned before his crime by people other than the witnesses to the crime, he cannot be convicted?


texts: Seeking source of explanation of ולא יכל יוסף להתאפק

texts:
וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק — Yosef could not forbear (Gen. 45:1) — but had he done so, had he completed the brothers' reconciliation that he had started, then the kingdom would never have split after Sh'lomo's death. It is for this reason that, just after, he cried over the destruction of the bes hamikdash, which would have been due to animosity among Jews, animosity that would not have been had Yosef forborne.

I heard the above from someone who said he'd seen it quoted in the name of the S'fas Emes but that he couldn't find it in the S'fas Emes's writings. Can anyone source it, please?


texts:
I've been speaking with someone about Judaism - what, how, why, etc. We came to the issue of kashrut, and she had a hard time understanding how we got these random laws from the Torah. I explained that there's the Oral Law, which is supposed to be the bridge between the two (the written Torah and Jewish practice). So she asked if I could teach/show her a section of the talmud which deals with this, specifically the (derivation of the?) laws of kashrut.

Does anyone know what I should learn with her? I know Mesechet Chullin is chock full of kashrut, and so was this past week's parsha (Re'eh), but I'm looking for a good text/sugya/idea to start with...

As in aside, the girl grew up with many (12?) years of pluralistic Jewish day-school background, which included some ("really boring") talmud study. And she identifies as a non-practicing, but interested, Reform Jew.)


texts: Is there any halachic reason why a nonJew should be forbidden from going into a mikvah room (not into the water) without a Jew present? (e.g., for cleaning or for other purposes)?


texts: Source of "God could not be everywhere, so He created mothers"?

texts:
A popular line, usually attributed to the Talmud, is "God could not be everywhere at the same time, so He created mothers."  I could not find it anywhere in Jewish sources.  Besides, God is Ha-Makom -- He IS everywhere.

Does anybody know of a Jewish connection for that line?


texts: Can one buy a container of fresh ground nut butter from a health food store without kosher supervision?

texts:
Several "health food" stores near me have a machine that grinds fresh nut and  butter. Two such stores are Fairway and Whole Foods. The nuts are grown in California and Georgia (the U.S. state, not the country.)

I asked the manager in both places about the nuts and the machine. The nuts are raw, except where noted otherwise (i.e., some machines have roasted nuts.) The machines are used only for the nuts. From what I can tell, it is a closed system, i.e., nothing else goes into the bin or the grinding mechanism except these nuts. If it makes any difference in the answer, the ground nuts come out a bit warm, probably due to the friction caused by grinding.

Can one buy this product without needing kosher supervision? If not, what concerns might there be?


texts: Almost every small Jewish child learns the Mah Nishtanah sometimes even in multiple languages the questions remains is that the question remains. Where in the Haggadah are the four questions answered (please do not tell me "Ha Lach Mianya" and if you do please tell me how it does) where in the Haggadah do we find direct  answers to the questions asked? any article or your own answer would be appreciated!


texts: How could Avraham feed his guests tongue?

texts:
Avraham served his guests three tongues in mustard.1 However, Avraham kept all the mitzvot,2 one of which is to give the foreleg, jaw (including the tongue3), and maw of each slaughtered animal to the kohen. So how could Avraham feed the tongues to his guests, instead of giving them to a kohen (perhaps Shem4)?

Bava Metzia 86b
Yoma 28b
Chullin 134b
Nedarim 32b


texts:
Do Jews accept The  Book of the Wars of the Lord (סֵפֶר מִלְחֲמֹת יהוה) as an authentic part of Tanach?

"From there they set out and camped on the other side of the Arnon, which is in the desert and bounding the Amorite territory. For Arnon is the border of Moab, between Moab and the Amorites. That is why the Book of the Wars of the LORD says: '... Waheb in Suphah and the ravines of Arnon, and at the stream of the ravines that lead to the dwelling of Ar, which lies along the border of Moab.'" Numbers 21:14-15

https://en.m.wikipedia.org/wiki/Book_of_the_Wars_of_the_Lord


texts:
What's the story/history/reason behind calling the 15th of the month Av 'Chag Ha'Ahava' ?

And why, and how was or is this 'Chag Ha'Ahava' celebrated?


texts: Lit the menorah at my mother's home, then again at my home. Which brachot are said?

texts:
Note:  This is related to
  Lighting the menora in shul and at home. How many brochos need be said?,
  except that in that case one of the occasions involved a minyan, and
  the explanation offered in the accepted answer there seems to depend
  on that fact ("the reasoning is that each new minyan is a new
  obligation, even if everyone in the minyan already lit individually").
  Also related is
  Menorah lighting at work and saying shechechiyanu,
  but that question is currently on hold.

Yesterday evening, the first night of Chanukah, my family visited my mother's home, and we all (myself, my wife, and our children) lit the chanukiyah at her house.  To be more precise, my mother lit the candles, but we all sang the b'rachot in unison together.

Later that evening when we returned home we lit our own menorah.  Naturally the question arose:  Should we recite shehecheyanu?  What about the other brachot?

On reflection, it seems a more fundamental question is:  Is it appropriate to recite b'rachot communally, when only one person is actually performing the mitzvah?  This is how my family has done it since I was a little kid, but that of course doesn't mean it's halachically proper.


texts: Can anyone suggest a good site where I can post a weekly list of marei mekomos in Ramban on the Parsha?


texts: Issues with cooking meat and milk at the same time

texts:
What issues are there (either potential or inherent) in cooking meat dishes and milk dishes at the same time on the same stovetop (not in the same pot)?

Please also compare benefits and problems between:
* A gas range
* A spiral electric cooktop
* A glass electric cooktop


texts:
In the case when a small kid was in danger and saved, is it possible for a parent to recite hagomel on behalf of him?

The question is twofold:

If the child is too young to recite the blessing, can the father say it instead of him?
Even when he is old enough to recite the blessing physically but is too immature to understand that he was in danger, would it be possible for a parent to thank Hashem on his behalf?


texts:
I am looking for examples where someone in authority apologizes to someone lower than him. I am specifically looking for examples where we know that the authority figure is someone to emulate (eg. the story is brought in the gemara, or in a mussar work, etc.).

For example did Hashem ever apologize?
How about a King?
How about others?

Examples please

Edit

Still looking for an answer.
(DanF's answer does not show that Rav Elazar had authority,
b-a's answer does not show an explicit apology only a repayment for damages an implicit one,
mbloch's answer is an answer but it is possible that the child was not under the Steipler's authority,
Alex's answer clearly is saying that you need to apologize to a friend/neighbour and not regarding someone subordinate to you,
Gary's answer it seems pharoah by apologizing accepted the authority of  G-d and Moses not that he was not apologizing from a position of authority.)


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: How do you pronounce this word in Onkelos

texts:
This word in Onkelos bereshis 41:50.
Is the word pronounced “di y’lidat,” with the second letter of the word taking the sh’va na sound, or is the second letter of the word silent, with the word being pronounced “dilidat.”


texts: Why isn't eating milk with chicken kosher?

texts: I remember learning that the reason you don't eat milk with beef is because you shouldn't cook a calf in its mother's milk. However, when you are dealing with two different species, this same logic doesn't seem to hold. Is there another explanation for why this isn't kosher?


texts: What is the ruling for a bracha's usage being extended across different food forms?

texts:
There's a tricky halacha with brachos that I couldn't figure out.

It goes something like this: If you make a bracha on one food item without having others in mind, if more of the food item remains in front of you and more similar items are brought to the table the same bracha applies and needs not be repeated (e.g., chicken was on the table and fish was brought to the table, or apples was on the table and pears were brought to the table).

The exception to this rule is that if the food item changes form (solid -> liquid).

What exactly are the particulars of this exception and what should one do in the case where the original food item is gone as well?


texts: Will we keep Mitzvoth when Moshiach comes? If not, isn't this vs. the Torah?

texts:
I have heard that when the mashiach comes, we won’t be obligated to keep the mitzvoth. If this is so, doesn't this go against the Torah?

The Torah says that we will always keep the mitzvoth forever. An idea stating we won't have to keep the mitzvoth when mashiach comes would seem to be in contrast to what the Torah says.


texts: Petting an unredeemed firstborn donkey ("Peter Chamor")

texts:
The Talmud (Bekhoroth 9b) cites the opinion of Rabbi Yehuda that it is forbidden to derive benefit from a firstborn donkey before it is redeemed.  This view is codified by the Rambam (Firstborns 12:4) and the Shulchan Aruch (YD 321:8).  This prohibition includes benefitting from the animal's work, shearings, or money from its sale.

Considering that donkey foals possess a fair amount of charm, would this prohibition preclude deriving any pleasure prior to the redemption by, e.g., entertaining children, patting it, and/or viewing it for reasons not essential to the performance of the mitzvah?


texts: Are Jews allowed to deliver for food delivery apps?

texts: Since it's forbidden to derive benefit from milk and meat, does that mean it's also forbidden to make a living as a doordash driver who has to deliver things like mcdonalds?


texts: Did the Maharatz Chiyus write any chiddushim on Agadeta?

texts: I'm looking for any chiddushim the Maharatz Chiyus wrote on the Agadeta. He wrote a "Mavo HaAgados" in which he lays down principles for learning Agadeta and I'd like to see how he puts them into practice.


texts: Is there any evidence of a Jewish demon named Khoyzek?

texts: The Yiddish term khoyzek refers a "mockery" of something else. According to Dov Sadan (cited here) this word derives from Khoyzek a demon in Jewish folklore. I looked high and low and could not find any evidence of a demon name Khoyzek in any Jewish (or even non-Jewish sources). Does anybody know of any sources which mention such a demon?


texts: Do you have to hear the morning blessings of the next minyan before leaving synagogue?

texts:
A minyan has just finished davenning and its participants are leaving.

The next minyan is starting saying the morning blessings.

Is there any obligation of the departing people to hear all the morning blessings before leaving? There could be a reason to stay to be able to answer “omain” to the blessings.

(I ask this because I have observed members of the earlier minyan standing by the exit door while the  morning blessings are being said.)


texts: May one gift food to a non-religious Jew if she does not say the Brachah?

texts: I would like to give a gift to a professor of mine who is a non-religious Jew. May I give her [kosher] chocolate? The halachic issue I am concerned about is that she will not say a bracha beforehand.


texts:
Does fresh fish from a supermarket or fish market require a hechsher? I would be tempted to believe that a fish known to be of a kosher variety would not need certification since there is no shechita or cooking involved. Is this correct?

As a follow-up: What about packaged fish? What if the fish is cut?


texts:
It is a common Ashkenazi minhag to say a Yehi ratzon for the rebuilding of the Temple. The text is based on the words inserted between the two quotes of Yehuda ben Teima in Pirkei Avot 5:10:

  :יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהֵינוּ שֶׁתִּבְנֶה עִירְךָ בִּמְהֵרָה בְיָמֵינוּ וְתֵן חֶלְקֵנוּ בְּתוֹרָתֶךָ

To this we add the known phrase:

  :וְשָׁם נַעֲבָדְךָ בְּיִרְאָה כִּימֵי עוֹלָם וּכְשָׁנִים קַדְמוֹנִיוֹת

While the last part is from Malakhi 3:4:

  :וְעָֽרְבָה֙ לַֽיהוָ֔ה מִנְחַ֥ת יְהוּדָ֖ה וִירֽוּשָׁלִָ֑ם כִּימֵ֣י עוֹלָ֔ם וּכְשָׁנִ֖ים קַדְמֹֽנִיֹּֽת

This very last phrase is said after Elokai netzor, but not after the Korbanot in the morning. Why?

I checked the Machzor Vitry, and the order was quite different back then. The manuscript brings the tamid offering, then the words of Malakhi, then Eizehu mekoman, then the Baraita of Rabbi Yishmael. After this it returns to Leolam yehei adam, and right before Barukh Sheamar only the first part is said.

Emden writes only the first part after the Baraita in this edition from Altona (~1745). However, in this later edition from Warsaw (1881) the second part was added. Heidenheim has all three parts in his machzor from Rödelheim (1800) without the ל prefix. But it's not perfectly clear that it was just inserted later, as this Sulzbach (1701) siddur has all three parts present.


texts: Could a non-Jew run a Judaica store/business? Would this be kosher? What if it's online? Are there any restrictions on converts?


texts:
What is the Chabad pamphlet Toras Ashkenaz: Frankfurt, Germania ?

Background: A Chabad friend of mine noticed this pamphlet at the Chabad Ohel in Queens. While the title would imply that it is of Jekkisch origin, the other front matter on the cover shows that it is clearly from Lubavitch, being dated both according to the traditional chronology and since the birth of R' M"M Schneerson as well as saying אדמו"ר שליט"א, which I doubt I would ever see used for a dead rebbe outside of Chabad.

The cover reads (with possible errors from photo quality):

  קובץ

  תורת אשכנז

  פראנקפורט, גרמני׳

  קובץ א׳ [א]

  יום הבהיר יו"ד שבט תשע"ח

  חיים שנה לנשיאות כ"ק אדמו"ר שליט"

I have no other information about this work.


texts: Could a secular marriage contract conceivably be considered a shtar kiddushin?

texts:
Suppose a secular Jewish couple got civilly married- no halachik ceremony- and they get their marriage license. Could this marriage license serve as a Halachik Shtar, ie they'd need a Get if they wanted a divorce?
(please scroll to the bottom for an example of a secular marriage license)
Initially I thought "No way! Of course this wouldn't be a valid shtar! Where are the witnesses, and the shtar wasn't written l'shma!"
However after taking a look at the Shulchan Aruch where kiddushin via a shtar is discussed (Even Haezer 32:1-4), I'm not so convinced. Allow me to explain:

problem of no witnesses-
The gemara in Sotah 3b teaches us a we need sh'nei eidim (two witnesses) for the kiddushin to be valid. We see in Even Haezer 32:4 that:

כתבו בכתב ידו ואין עליו עד מקודשת מספק (נ"י פ"ד אחין) ינתן לה שטר ואמר לה ע"מ שהנייר שלי אינה מקודשת (הר"ן פ"ק דקדושין):
If he wrote it in his hand and there are no witnesses on it she is questionably engaged (Nimukei Yosef the Chapter of Four Brothers). If he gave her a document and said, on the condition that the paper remains mine she is not engaged (Ran First Chapter of Kiddushin).

-if there are no witnesses she's "questionably engaged"... that doesn't sound like a "no" to me.

problem of not being l'shma-
The gemara in Kiddushin 9a-9b teaches us a that shtar kiddushin must be written l'shma. We see in Even Haezer 32:1 that:

וצריך שיכתוב אותו לשם האשה המתקדשת כמו בגט
And he must write it for the woman he is getting engaged to like with a Get.

-What's to say what qualifies as "l'shma?" Maybe calling the marriage office and indicating he wants a marriage license for him and his wife could be considered enough to meet the requirement of "l'shma" ie "for the woman"!
So...
Obviously not something one should do l'chatchilah, but could a secular marriage contract potentially serve as valid shtar Kiddushin?

For reference: A sample NYC marriage licence:


texts:
Does Rambam teach one should not say "God is one" but rather "God is not multiplicity?"

https://en.wikipedia.org/wiki/Maimonides See segment labeled "Negative Theology."


texts: Why do the laws of kevod seforim apply to physical seforim but not digital?

texts:
I may have some trouble asking this question. I understand that the laws of kavod seforim (respecting holy texts; i.e., not bringing a book of Torah into the bathroom) do not apply to tapes, etc. (Source: http://www.theyeshivaworld.com/weekly_torah.php?id=250). Presumably, they would also not apply to a phone that has Torah apps or downloads.

But why? And where is that line drawn? For example, if I had Torah on an e-ink reader, could that be in the bathroom if it were on? (/off?) In what respects is the distinction today drawn between virtual and physical?

(For official answers, please bring sources!)


texts:
In Bava Metzia 84a, we learn about Reish Lakish and the 24 questions he asks.

After hearing this story I was inspired to ask more questions. I'm struggling with being inquisitive. I'm just taking my learning in without issue unless I really don't understand something or it "rivals" some other awareness.

So how do you come to ask 24 questions on a topic? Is there a book or shiur that addresses this handicap?


texts: Does the fact that "Elohim" is plural indicate that parts of the Tanakh hearken from a pre-Jewish polytheistic culture?

texts:
(disclaimer, I am a gentile and don't know how to type in square script)
My question applies to the whole Tanakh, but I'm specifically curious about Genesis. Translating strictly literally (ie, etymologically), Genesis 1-3 seem to indicate some sort of polytheism. The Hebrew etymologically translates as "the gods said let us make man in our image", and such plural language recurs pointedly throughout the book.
I'm just wondering what sort of Jewish reflection there has been on this scriptural phenomena? What do the Rabbis (both ancient and modern) say and what sorts of official histories/explanations are put forward? At face value, Genesis seems to be an ancient text produced by a polytheistic culture, and later reinterpreted in line with Monotheism. I'm wondering what opinions and explanations have been put forward by the Jewish tradition itself. So far I have only read Christian theories (which inevitably read the Trinity in) and Academic theories (which double down on the "polytheism" hypothesis)


texts:
I am a native Hebrew speaker and I find it difficult to translate and understand the Berayta in Kiddushin 30b (in the name or R' Akivah):

"ויש אומרים אף להשיטו בנהר מאי טעמא חיותיה הוא"
"The baraita adds: And some say that a father is also obligated to teach his son to swim in a river. The Gemara asks: What is the reason for this? It is necessary for his life"

Does it mean swim or sail? In Talmud לשוט is used as sailing on a boat, or going easily above the water (Rashi says on the pasuk "שטו העם ולקטו" - "אין שיוט אלא לשון טיול".) How come it is translated as swim?

If לשוט is sailing, why is it so important for living in Israel (R"A) - it is not a life-saving skill?

If it is about swimming, why does it stand out from other life-saving skills, generally related to "ונשמרתם מאד לנפשותיכם"?

Given that this order is an important one and said by a great Tana, I would expect everybody to follow and excel in swimming. Surprisingly, I could not recall a single mentioning of any of our forefathers, leaders or Sages who were allegedly good at swimming and even saved their lives by it.

Does anybody of the Poskim elaborate on this obligation with more details?

NB: R"A himself was a victim of a shipwrekage (Yevamot 121a):

" It is taught in a baraita: Rabban Gamliel said: Once I was traveling on a boat, and from a distance I saw a boat that shattered and sank. And I was grieved over the apparent death of the Torah scholar who was on board. And who was it? Rabbi Akiva. But when I disembarked onto dry land, he came, and sat, and deliberated before me about halakha. I said to him: My son, who brought you up from the water? He said to me: A plank from the boat came to me, and I bent my head before each and every wave that came toward me. The waves did not wash me off of the board, and I reached the shore. "


texts: What will mark the end of the period of Acharonim? What in general demarcates rabbinical eras? Are these halachic rules or conventions?


texts: Source for not looking at a kohens hands.

texts: It's commonly known that non Kohanim shouldn't look at a kohens hands during Birchas Kohanim. What is the source for this?


texts: Nowadays, since there are studies that show that smoking is dangerous to health, is one allowed to smoke or is it violating "Venishmartem Meod Lenafshosechem"?


texts: If someone makes a partial statement (while not intending to make a Shevua) is that considered a Shevua? For example, we learn in the Torah about swearing (even in Hashem's Name) (which clearly should not be done unless there is a halachic need, which would be rare - and if it needs to be done only in consultation with proper halachic authorities). If a statement limited to something such as "I swear on Hashem's" - without completing the statement (and without intending a shevua) - and is immediately followed by "Bli Neder, Bli Shevua" (I assume that "Bli Shevua" is what would be said), would that have any halachic ramifications?


texts: What halachos flow from there being a Jewish nation and not just a religion?

texts:
Rabbi Mordechai Becher at Aish.com says that we are a nation united by our common heritage. So two Jews could see themselves as members of a nation.

A more limited definition of the relationship between two Jews would be to say that they practise the same religion.

Are there halachos that follow only from being members of a nation and would not be in force just because we have the same religion?

For example, does the concept of כל ישראל ערבים זה בזה – every Jew bears the responsibility of the mitzvah observance of every other Jew - flow from nationhood or common religion?

EDIT Following the useful responses, another way of expressing the question is "are there any halachos that are better categorised as national in origin rather than Bein Adam le-Chavero?"


texts: Lighting Chanukah candles in a shul without minimum candle staying time

texts:
Mishnah Berurah par. 4 on O.C. 572:1 says that the Chanukah candles should stay lit a minimum of 1/2 hour.

Besides the main mitzvah to light at home, there is a separate one to light in shul, and one makes the blessings in shul (See O.C. 571:7).

A shul davens a late "Ma'ariv" (i.e. a few hours after nightfall) and there was no preceding Mincha service, so they light the menorah as soon as they get a minyan just prior to starting Ma'ariv. The service is quick - less than a half hour in total. For safety reasons, they blow out the candles once Ma'ariv is over (they don't want to leave the building closed with candles burning.)

Since it is known at the beginning, that they won't be leaving the candles lit for the minimum of a half hour, what should they do, halachically?

Do what they are currently doing, i.e., light, make a bracha and blow
out the candles even if under a half hour
Not light the candles at all
Light the candles without a bracha


texts: am I permitted to accept money to say Kaddish for a stranger?

texts: Maharik (Responsa, no. 30 (44 in some editions)) rules that you may say kaddish for a non-relative because the prayer is meaningful regardless of whom recites it. The question is can I accept compensation for this recitation?


texts: If a husband intentionally warns his wife knowing that she will not sin, does she drink?

texts:
Berachos 31b:

  ״אִם רָאֹה תִרְאֶה״, אָמַר רַבִּי אֶלְעָזָר: אָמְרָה חַנָּה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, ״אִם רָאֹה״ — מוּטָב, וְאִם לָאו — ״תִּרְאֶה״ אֵלֵךְ וְאֶסְתַּתֵּר בִּפְנֵי אֶלְקָנָה בַּעֲלִי, וְכֵיוָן דְּמִסְתַּתַּרְנָא מַשְׁקוּ לִי מֵי סוֹטָה, וְאִי אַתָּה עוֹשֶׂה תּוֹרָתְךָ פְּלַסְתֵּר, שֶׁנֶּאֱמַר ״וְנִקְּתָה וְנִזְרְעָה זָרַע״.

  "If You see, You will see" – R' Elazar said: Chanah said before Hashem, "Master of the world! 'If You see,' good, and if not, 'You will see' – I will go and seclude myself before my husband Elkanah, and since I'm secluded they will have me drink the Sotah waters, and You will not make Your Torah a forgery, as it says, 'She will be clean and will bear children.'"

(This story also appears very similarly in Pesikta Rabbasi §43.)

The way Chanah phrases her claim seems to indicate that she's not planning on letting Elkanah know what she's planning and why; the idea is simply that Elkanah will warn her and have her drink.

Suppose Chanah were to tell Elkanah ahead of time that she plans to seclude herself and not sin such that she will drink and receive the berachos of the Sotah waters. If Elkanah were to warn her, knowing her plan and knowing that she's not sinning, would they still have her drink?


texts: Is having good middot, such as being mevater, a mitzvah? By that I mean: Is there a Biblical commandment to improve one's middot?


texts: How were men allowed to watch an execution?

texts:
It says in Maseches Sota (8a) that that if a woman would be punished by stoning, she would be stoned virtually unclothed, and men would be allowed to attend. The Gemara says that there is no concern for improper thoughts as she is dead, and people only have thoughts for the woman which they saw unclothed (so they would not desire other women by seeing this one, and this one is dead).

Huh??? - If someone saw an inappropriate movie but in real life the actress was dead (he was watching an old movie), he won't have inappropriate thoughts??


texts:
In the additional notes to the Book of Exodus in the Hertz Chumash, Rabbi Hertz writes:

  For nearly a century there has been continuous archæological rediscovery of ancient civilizations that had for ages vanished from earth. To take one example: we possess to-day the actual originals of the code of laws, administrative orders and official letters of King Hammurabi, who was a contemporary of Abraham, and is mentioned in the early chapters of Genesis. (Pentateuch and the Haftorahs, Second Edition)

I had no recollection of King Hammurabi  appearing in the Book of Genesis. And, despite my reading through of the first few chapters, I was unable to locate him.

Where can King Hammurabi be found in the Book of Genesis?


texts: Can a woman who commits adultery do teshuva and return to her husband?

texts:
Suppose a married woman goes her own way and leaves (but not divorces) her husband. She engages in sexual relationships with other men.

But after a year, she realizes the error of her ways and does teshuva. She desires to reconcile and return with her husband. And the husband -- though he is aware of his wife's infidelity -- forgives her and welcomes her back.

In the Orthodox Jewish opinion, would such a situation be frowned upon?

Two potential mitzvot come to mind, the stoning of adulterers (Lev 20) and the law regarding the wife who must not return to her ex-husband (Deut 24).

For adulterers, we don't carry out such penalties today. But does Deuteronomy 24 apply? In Deuteronomy 24, the mitzvah states that a woman who divorces and remarries cannot ever return to the first husband. Would this apply to the woman, even though no divorce was issued?


texts: A woman who prays yom tov shemona esrei on chol hamoed

texts: Does a woman who prays yom tov shemona esrei on chol hamoed have to repeat?


texts: Thought and emotional processes in converting?

texts: Seeking written material on the cognitive and affective aspects of converting to Judaism.  Are there commonalities among many or most converts to Judaism?  What motivates one to convert? Are there typical sequences of thought or emotional states during and after the conversion process?  Is regret typical or rare?  Seeking authoritative sources.


texts: Which challah does one cut on a Shabbas yom tov?

texts: The Shulchan Aruch (274:1) brings down that on shabbas night you cut the bottom challah. The Rama adds that on Shabbas day and yom tov night you cut the top challah for kabbalistic reasons. What do you do when yom tov falls out on shabbas (sources please)?


texts: In today's daf ketubot 6a can you please translate for me the Ein Mishpat Ner Mitswa and Massoret HaShass parts. I do not know how to read them with all these abreviations ... It could really help.


texts: Repaying care expenses for a parent from inheritance

texts:
This is a practical question, looking for existing Shu"Ts that cover this scenario:

A child takes care of his old and dying father for a couple of years - he feeds him, pays for a nurse, housekeeper etc.
The father does not talk and neither of them is explicitly mentioning his monetary intentions.
One day the father dies and inherits the house to his two sons.
The first son claims that his expenses must be repaid before splitting the inheritance money.

According to the Halacha that the expenses for honoring parents are on the parents themselves, Is he right?


texts: Why is Az Yashir printed smaller in the tikun korim?

texts: I have two tikuns at home, the Simanim and Mishor. In both of these, the column with Az Yashir (Shirat Hayam) is printed smaller than the standard size of the tikun. In the Mishor tikun, the columns with Ha'azinu are also printed small. In the sefer Torah at my shul at least Az Yashir is regularly sized, i haven't checked Ha'azinu. Why does the tikun print them smaller?


texts: Are there any merits which delay the adulterer's explosion?

texts: In mSotah 5:1 it states that the Sotah waters check the woman and her presumed consort. I assume this 'checking' leads to the consort suffering the same death as the woman. The talmud further states that certain merits stave off the woman's demise for a period of time (according to some opinions). I would like to know if the consort is able to stave off his own death with merits as well.


texts: In Judges 8:18 what suggested royalty to Zebah and Zalmunna?

texts:
NOTE: I'm double-posting this question on Hermeneutics as it may produce two viewpoints, dunno.

  KJV Judges 8:18 Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the children of a king.

Should we write this off as pure fawning and flattery? Or are we intended to understand Jews to be particularly royal?

I'm wondering if it isn't a reference to the prohibition against cutting off the corners of the beards. Would Zebah and Zalumunna have made that association? Or an association with beards in general?


texts:
On a yartzeit, close family members recite kaddish. Some minyanim have an opportunity to say kaddish d'rabbanan after (sometimes short) Torah study between mincha and maariv. Should the mourner join this kaddish d'rabbanan at the beginning of the yartzeit day (before the maariv where kaddish yatom is said)? What about at the end of the day (after the mincha where kaddish yatom is said)? Is the decision based on whether it is before or after shkia at the time or some other criteria?

This question pertains only to minyanim where the custom is for all mourners to say kaddish d'rabbanan together, not where only one person (typically the chazan or someone who has just finished conducting the Torah study) says it regardless of mourning status. For purposes of this question, please assume the mourner in question has neither of these roles.


texts:
Take the following hypothetical scenario: I bought an item from a third-party retailer. The item was faulty, so I reached out to the manufacturer for a refund. The manufacturer didn't respond, so I went back to the retailer and returned the item. After that, the manufacturer got back to me and offered a refund.

Do I get to keep both refunds, or must I return one of them? (Let's assume both parties are Jewish.)

How about the following, similar case: I bought an item, but the manufacturer sent me the wrong one. They refunded the money, but allowed me to keep the item. May I sell the item and keep the profits?


texts: What is the translation of the word Talmud and Gemara and why those words?

texts: The word Talmud and Gemara is used to refer to the written down Oral Law (written down somewhere between 500CE-1000CE?). What is the English translation of those two words and why were they chosen/used to refer to the Oral Law?


texts: Which passages comprise the classic Tikkun Leil Shavuot?

texts:
As we count down to Shavuot, I find myself wondering:

[First, some background for those who don't know what a Tikkun Leil Shavuot is]

According to tradition, we overslept the morning of Matan Torah (the giving of the Torah), and to "repair" our behavior on the night of the original Shavuot, the kabbalists created a practice, called Tikkun Leil Shavuot (Repairing the Night of Shavuot), in which we stay up all night learning what is, in effect, the Readers Digest of Jewish Texts --- the opening and closing verses of every book of the Bible, along with other key passages from the Bible and the Oral Law. At sunrise we then pray the morning service.

Except that in practice that's not what's done. Lots of synagogues have what they call a Tikkun Leil Shavuot of some sort --- but it's usually some sort of targeted teaching and learning. Our shul, for instance, has a series of a half-dozen lectures set up for the adults, plus a separate overnight learning program for teens, and even a shorter program (that ends at 8:30pm) for the younger kids.

Here's my question: I've never seen anyone do the original Tikkun Leil Shavuot. I've never even been able to find a copy of the Arizal's list of what texts comprise the evening's program. Searching with Google is getting me lots of programs run by this shul or that shul, but not the Arizal's list. Hebrew Wikipedia has a partial list.

So: What is the complete list of texts that are learned as part of the original Tikkun Leil Shavuot?


texts:
Often times, Ibn Ezra will say something to the effect of "There is a secret here", and provide perhaps a few terse phrases by way of explanation.
For example, there is his famous Sod Hashneim Asar in the beginning of Devarim, and another example is in Vayikra 16:8.
Can anyone provide a list of all (or as many as you know) times he does this?


texts: Is The Biggest Loser considered gambling?

texts:
A friend of mine recently attempted to create a The Biggest Loser knockoff in his school. The basic premise was that each "contestant" would contribute $10 to compete, and the winner(s) would take home the pot.

However, he was told that one of the rabbis of the school protested, on the basis that this was gambling. He has since asked the rabbi, who allowed the program to continue so long as there is no "buy-in," and the school is now funding the prize.

I'm curious about the reasoning behind that decision. How might TBL be considered gambling? Why does the lack of a buy-in change anything?

According to Rabbi Moshe Taub, there are two main issues in gambling in Jewish law. There is "Yishuv Olam," which only applies if the gambler makes his livelihood from gambling. That is clearly not an issue here.
The other issue is "asmachta," which is used here to refer to the possibility of theft in gambling, because a person who puts down money doesn't really let go of it, so the winner might effectively steal the money from his fellow. It seems to me (though I may be wrong) that this might only forbid games of chance to be forbidden, because a contestant has no control over the outcome. Should there be a difference when contestant does have some control over the outcome?

Additionally, my friend argued that many people will likely join the competition without at all expecting to win -- he claims that many (if not most) of the contestants join the program because it provides some motivation to work a little harder on their weight loss, without even trying to win.

If, in fact, the TBL game is forbidden because of gambling, would the ruling change if the overseers of the program provided services (eg nutrition advice, health coaching, gym membership) in exchange for the entry fee? If they did that, then maybe the contestants would completely give away their entry fee, negating the concern of asmachta.


texts:
1) Is Judaism only intellectual or is it emotional?

2) How does one feel an emotional attachment with G-d (i.e. the Shechinah) like the Jews felt at Har Sinai?


texts: Why were the Jews commanded to destroy fruit trees when attacking Moav?

texts:
In 2 Melachim 3:24-25 it says

  They entered the Israelite camp, and the Israelites arose and attacked the Moabites, who fled before them. They advanced, constantly attacking the Moabites,
  and they destroyed the towns. Every man threw a stone into each fertile field, so that it was covered over; and they stopped up every spring and felled every fruit tree. Only the walls of Kir-hareseth were left, and then the slingers surrounded it and attacked it.

However this violates Devarim 20:19

  When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. You may eat of them, but you must not cut them down. Are trees of the field human to withdraw before you into the besieged city?

Presumably the reason they did this is because the Navi told them to in pasuk 19

  You shall conquer every fortified town and every splendid city; you shall fell every good tree and stop up all wells of water; and every fertile field you shall ruin with stones.

I would like to understand why this was commanded. Presumably they could have won the battle without destroying the trees.


texts: Is David The eighth son or the seventh son?

texts: Is David the eighth son or the seventh son? 1samuel 17 v12-14 indicates the youngest of eight. 1 chronicles 2v13-15 indicates the seventh of Jesse.


texts: Why the masoretes wrote the tetragrammaton this way?

texts:
I am aware that there is already another question about the pronunciation if the tetragrammatron which is here:

What is the correct pronunciation of the Tetragrammaton?

But no one mentionned that the masoretes already wrote it this way:

יְהוָה

Is this the original pronunciation ? If not, then why the masoretes wrote it this way ?

Notice that there are no vowels (Tenu'ot) on the letters heh.


texts: King Saul was able to fight the Yetzer Hara head on

texts:
I heard a wonderful drasha on the verse II Samuel 1:18 but I can't find the source:

  ויאמר ללמד בני־יהודה קשת הנה כתובה על־ספר הישר

  He instructed to teach the Children of Yehudah the bow. Behold it is written in the Book of Yashar.

King David was describing the great spiritual power of King Saul. He had such a great strength of will that he could directly fight his own inclination to do evil, ie. face-to-face with the sword, but now that he was dead nobody else was able to prevail in this manner. Now people had to be taught to fight temptation from afar, ie. with a bow and arrow. They had to avoid temptation by using all manner of strategies and forward planning so that they were not faced even with the opportunity to do wrong.

I know of other sources for this same idea, but I cannot find the source of the drasha from this specific verse.


texts: How a Succah deserves to be made of waste?

texts:
כי אתא רבין אמר ר' יוחנן אמר קרא "באספך מגרנך ומיקבך"
  בפסולת גורן ויקב הכתוב מדבר

  Ravin ... said that Rabbi Yoḥanan said that the verse states: “You shall prepare for you the festival of Sukkot for seven days as you gather from your threshing floor and from your winepress” (Deuteronomy 16:13), and the Sages interpreted that it is with regard to the waste of the threshing floor and of the winepress that the verse is speaking. (Succah 12a)

This seems disrespectful because of two reasons:

  דתניא "זה אלי ואנוהו" - התנאה לפניו במצות עשה לפניו סוכה נאה ולולב נאה וכו'

  it was taught in a Baraita with regard to the verse: “This is my God and I will glorify Him...” - Beautify yourself before Him in mitzvot. [Even if one fulfills the mitzva by performing it simply, it is nonetheless proper to perform the mitzva as beautifully as possible.] Make before Him a beautiful sukkah, a beautiful lulav, etc (Shabbos 133b ).

As the remembrance of Ananei Kavod (R"E's opinion in Succah 11b)

How that can be reconciled?


texts: Why does the Chatima of a bracha not have malchut?

texts:
I was reading some of the laws of brachot and saw this statement:

  This Hatima, with which we conclude "long" B'rakhot (i.e. B'rakhot which have a lot of text and/or mention several themes within the text), consists of "Barukh atah YHVH,"

from http://www.torah.org/learning/rambam/kriatshema/ks1.7.html

I wonder, "Why?" If the peticha of a bracha (that has a peticha) is (as the site continues)

  Petiha (Introduction): to properly set the frame of reference - God, who is King, is being blessed for event X, Mitzva Y or pleasure Z. Hatima (Conclusion): In case the B'rakha has thematically encompassed more than one idea and has involved a signficant "liturgical" distance from the Introduction, a conclusion is necessary in order to "realign" the B'rakha with its main intent and goal - praising God for a specific event, Mitzva or pleasure.

Then why does the Chatima not have to "properly set the frame of reference"? Why does the chatima only invoke shem, not malchut?

The only answers I have gotten have been "because that's how they wrote it" and "why would you think it HAS to have both."

To the former I say "So the structure was arbitrary?" And I get no answer. To the latter, I say "I would think it has to do what a bracha has to do, as the site says, properly set the frame of reference."

I know that there are things we say for which we delete both shem and malchut, but why structure with only 1 and not the other?


texts:
@AvrohomYitzchok asked me this question to support the assertions for another question: "Why don't newborns speak? Why do we need to learn a language?"
In my understanding, in Judaism, a soul is a complete entity having only one degree of freedom, namely the total amount of merits and sins. The soul is unchangeable otherwise in its other qualities. It dwells happily in the Treasure of souls until God decides to bestow it a chance of ascending to a better spot by coming down to this world and participating in the game of human history, getting rewards for observing Mitzvos and getting fouls for overriding it like in a video game, but the character itself stays unchanged through the game.
I also understood from my Rabbi's Kabbalistic teachings, that studying Torah and keeping Miztvos in this world does not change the soul, but only affects its merits and its sins do not affect the soul but the cleansing it gets. This also explains the reincarnation of the souls of seniors to kids.
For some comments to my question, I learned that some speculate that the soul might grow just like the body does, and the soul that comes down is a kind of a "baby-soul" that develops further into a "full-grown" soul.
What do our sources say about the soul's development over a lifetime?


texts: I've heard from Harav Mansour Shelit"a as well as other Hachamim that Yitro was rewarded by getting a Parasha named by him. With that in mind, why did Balak get a Parasha named after him?


texts: I remember reading a journal article about a modern orthodox rabbi in late 19th century America who held the position that rabbis need to try to find lenient halachik rulings to make the lives of their congregants easy. As far as I recall the rabbi was based in Hoboken NJ or somewhere nearby there. Any idea which Rabbi this was?


texts:
I noticed that there are three moments called Atzeret.

The seventh day of Pesach (Deuteronomy 16:8)
Shavuot (Pesachim 68b)
Shemini Atzeret (Leviticus 23:36)

But what is the connection between these three specific moments?:

Although all three are called Atzeret the one of Pesach is a 'seven' celebration, Shavuot a 'eight after seven' celebration, and Shemini a 'eight' celebration.

Although connected to Sukkot Shemini Atzeret isn't one of the Shalosh Regalim, while Pesach and Shavuot Are.

Although Pesach was necessary in order for us to receive the Torah, only Shavuot (Matan Torah) and Shemini Atzeret (Simchat Torah) celebrate Torah.

Although it's been said that the relationship of Shemini Atzeret to Sukkot is the same as that of Shavuot  to Passover. Pesach shevi'i is a Atseret, but the shevi'i of Sukkot isn't.
Besides the Atzeret of Pesach (Shavuot) comes after 7x7+1 and the Atzeret of Sukot after 7+1...

I can think of so many connections, but none of these seem to fit all three moments. Is there a connection between Pesach, Shavuot and Sukkot (in any order taken)?

I have the impression I'm missing or overlook some things to connect this properly. Please help me out..


texts:
I recall seeing someone suggest that we dress up in costumes on Purim merely in order to increase the happiness on this day.

Has anyone seen this?


texts: Is it permissible for a single woman to have a baby through artificial insemination by an anonymous sperm donor? Is it moral?

texts: Single women, approaching or past 40, hear their biological clock alarm ringing with tremendous volume.  One that I know has decided that her love life is not going to come around soon enough for her to bear children, so after deep thought, she had herself artificially inseminated through at a clinic that uses sperm from anonymous donors.  Assuming that DNA tests were done to ensure that the donor was not related to her, was her choice permissible under Jewish law?  Even if permissible, would her choice be considered moral?


texts: If Elozor ben Aruch's teaching includes all the others why is he not the בּוֹר סוּד? Avos 2(8 &9)

texts:
REFLECTIONS ON PIRKEI OVOS 2(8 & 9)

Rabbi Yochanon ben Zakkai sums up his talmidim:

רַבִּי אֱלִיעֶזֶר בֶּן הוֹרְקְנוֹס, בּוֹר סוּד שֶׁאֵינוֹ מְאַבֵּד טִפָּה

וְרַבִּי אֶלְעָזָר בֶּן עֲרָךְ, מַעְיָן הַמִּתְגַּבֵּר

and then comments on their teaching 2(9)

אָמַר לָהֶם, רוֹאֶה אֲנִי אֶת דִּבְרֵי אֶלְעָזָר בֶּן עֲרָךְ מִדִּבְרֵיכֶם, שֶׁבִּכְלָל דְּבָרָיו דִּבְרֵיכֶם

The advantage of Elozor ben Aruch's teaching is that it includes all the others.

That sounds more like   בּוֹר סוּד  than מַעְיָן הַמִּתְגַּבֵּר  to me?

I imagine that a מַעְיָן הַמִּתְגַּבֵּר continuously produces new material. The characteristic of the בּוֹר סוּד is that it collects what is there already and doesn't let any escape.

Elozor ben Aruch's teaching includes all that the others said; so he should be the בּוֹר סוּד


texts: Non-Trivial Pursuit: וְנַסְתֶּם וְאֵין-רֹדֵף אֶתְכֶם

texts:
What is the meaning of וְנַסְתֶּם וְאֵין-רֹדֵף אֶתְכֶם (Leviticus 26:17)?

Literally of course it is simple: "You will flee with no one pursuing you" (Artscroll)

But this punishment does not really "fit" with the rest of the punishments that are in this section. The rest of them are God causing something to happen (everything from enemies, no rain, fruit won't grow, etc) that will impact the Jews, but for this line it seems that something else is going on.

What does it mean to flee with no-one chasing? A plague of paranoia?

References or answer would be appreciated.

Part 2: It also occurred to me that there might be free will implications with causing paranoia, in the sense that if God causes one to be paranoid, then they can no longer exercise all of their options (they are overpowered by fear). How is this issue dealt with?


texts: The torah documents the positive attributes of Sarah, Rifka and Rochel. Chazal then expound in greater detail about these righteous women. But from the torah and chazal there doesn't appear to be any material indicating any specially positive attributes about Leah. What was so special about Leah that she merited to marry Yaakov and be considered a matriarch of klall yisroel?


texts: Should a woman avoid singing in front of her husband while she is a niddah? Is it strictly prohibited or just inadvisable? (Obviously I am not talking about deliberately seductive songs.)


texts: Checking Tefillin after someone has died

texts: Is there a source that one shouldn’t check the deceased Tefillin after they have died?


texts: Different meaning of slapping the left or right cheek

texts:
I had this conversation with a colleague today and can't verify or falsify his words.
In Christianity Jesus' quote

  But if anyone slaps you on the right cheek, turn to him the other also

is usually seen as an act of non-resistance, but according to my colleague in ancient Judaism there had been a difference on which cheek you slap people.

Relatives or close people would be slapped on the right cheek while plebs and strangers you'd strike on the left cheek.
Is there any source at all for that?


texts: What verses of Tanach have penultimate stress on every word?

texts: Saying kaparos this year, I noticed that Iyov 33:24, which is included in the rite, has all its words mil'el, i.e. with the penultimate rather than the ultimate syllable stressed. (Most words in Hebrew have ultimate stress; in Tanach, the rest have penultimate stress.) That got me wondering: What other entire verses have every word with penultimate stress?


texts: Aneni prayer for pregnancy best practice

texts:
What is best practice with regards to saying the Aneni prayer by a husband whose wife is in her 3rd month of pregnancy?

Should the prayer be said only once, or daily?
If daily, then is this only for that month (i.e. stop in month 4) or should it be repeated until the next applicable Aneni (@ 7 months)?


texts: List of which Rishonim wrote on each Masechta?

texts:
I would like to know if anyone has made a comprehensive list/chart of which Rishonim wrote on each masechta in shas.
Such a list would include details such as: Masechtos where Rashi is not rashi, the ran isn't the Ran, etc; Rishonim we know wrote on a particular maseches but has been lost to history; which version of tosfos (tuch, shantz) is printed on the daf...
I presume a spreadsheet would be the most legible way to organize such a list.


texts: Rambam (Maimonides), talks about different kinds of people

texts:
I have heard in school from our teacher that Rambam talks about different kinds of people, one that sees things he does not understand and disregards them as nonsense, another who when faced with things he does not understand will wait with his judgment until he can understand it better.

I would like to read this from the text; does anyone know where this is written?


texts: What are the requirements for the vessel used to wash the hands of the kohanim before birkas kohanim?

texts:
The hands of the kohanim are washed before birkas kohanim.

Mishnah Berurah 128:21

  (כא) עד הפרק - ככהן המקדש ידיו לעבודה [רמב"ם]. וע"כ כתבו האחרונים
  דאפשר דבעינן דוקא נטילה מכלי וכח גברא ושלא יהיו משתנים המים מברייתן
  ויהיה עכ"פ רביעית מים

says that the Acharonim wrote that it is possible that one needs washing from a keli etc.

In a couple of synagogues, I have seen silver vessels used which were brought to the UK by refugees from mainland Europe.

Both the silver vessels did not have a perfectly circular area from which to pour but rather had a spout, level with the rest of the vessel as in the drawing (view from on top of the vessel).

Kitzur Shulchan Oruch 40, 2 seems to exclude such a vessel (for washing for bread) when it says:

  נְטִילַת יָדַיִם צָרִיךְ לִהְיוֹת דַּוְקָא מִן הַכְּלִי. וְצָרִיךְ
  שֶׁיִּהְיֶה הַכְּלִי שָׁלֵם בְּלִי שׁוּם נֶקֶב אוֹ סֵדֶק מְפֻלָּשׁ.
  וְגַם לְמַעְלָה יִהְיֶה שָׁוֶה בְּלִי שׁוּם חָרִיץ אוֹ בְּלִיטָה

  Washing needs to be specifically from a vessel which should have no
  hole or crack and at the top should have no groove or protrusion

What then are the requirements for the vessel used to wash the hands of the kohanim before birkas kohanim?


texts:
In Bereishis 37:29:

  And Reuven returned to the pit and look! Yosef wasn't in the pit.

But neither the verse nor Rashi, for that matter, explain if he ever found out what the brothers had done. The narrative simply proceeds with the cover up.

Did Reuven find out what had happened to Yosef?


texts:
Where do we draw the line to define what drinks are valid to do Kidush (Shabbat)?

Does it matter if it says so on the bottle?

I saw that some bottle say "valid for kiddush" or something like this. I was wondering if all Kosher wines are valid, of if there is really something to it.


texts: Did Rashi (In Na"ch) write what words (Devri Hamaschil), he was going on ; Or was that put in later by The Printers?

texts:
Did Rashi (specifically in Na"ch) himself write the Devri Hamaschil that shows what part of the Pasuk Rashi is coming to explain (as part of his Perush; Or was that put in later by The Printers?
My Question is Only on Rashi on Nevim & Kesuvim.