texts: Why does the man who guards the Red Heifer defile his clothes?

texts:
Bava Metzia 93a reads: "One who safeguards the red heifer renders his garments impure ... Rabba bar Ulla said: This is a decree, lest he move a limb of the heifer."
But... how does it deter him from moving a limb of the heifer? If the rule was that his clothes would be rendered impure if he touched the heifer, that would be a deterrent. But if they're defiled either way, just as a consequence of him turning up for work, what's the reasoning here?


texts: Why couldn't the Jews do Teshuva by the incident of the spies?

texts:
After Hashem chastised the Jews for not wanting to go into Eretz Yisrael, and told them that they will have to die in the desert, the Jews seemed to have had a change of heart. A few even were willing to go there at the risk of death and without guaranteed miraculous success.

Why didn't Hashem accept their Teshuva?


texts:
I have noticed that quite a few shuls have candles or electric lights at the amud where the chazzan davens from. These are well lit establishments and I don't the lights are there for a practical reason, especially when they use candles. It seems that this is a more chassidish minhag.

I can't think of any reason other than that it used to be a practical necessity, no longer is, but as we often find, people just haven't changed their practice.

Any ideas?


texts: Does anyone comment on the name Reu'el for Eisav's son?

texts:
In Vayishlach (Ber. 36:10) Eisav has a son named Reu'el. While the meanings of/reasons for the names of those in Eisav's line are not provided, it seems to me that this name sticks out because it includes the theophoric -el construction which is often associated with Hashem (cf Yishma'el, Yisra'el, P'ni'el), and yet it was used in the family of Eisav, not known for its relationship with Hashem.

[In the case of the (grand)father-in-law of Moshe, it could be said that it presages his connection to Hashem as per https://en.wikipedia.org/wiki/Reuel and it fits in with the explanation for other of his names as per https://www.jewishvirtuallibrary.org/jethro-2]

Are there are commentators which explain why that name might have been used for that particular child of Eisav (does it predict or describe anything in his character which sets him apart)?


texts: What defines "on this earth" from a halachic standpoint?

texts:
Rabbi Ben-Zion Firrer asked whether Torah Law must be observed in space, since Deuteronomy 12:1 says one should follow the Commandments "all of the days which you are alive on this earth."

What defines "on this earth" as it relates to the halachic necessity of performing mitzvot?

Presumably the earth's atmosphere would count as "earth," but why? You are not literally "on [the] earth" when you are in the atmosphere.

And what about Space outside the atmosphere? Do the Commandments not apply there?

From a logical standpoint, it seems absurd that one might be allowed to murder or worship idols while aboard an airplane, or a rocket ship, for that matter. But does halacha itself account for these situations in any reliable way?


texts:
According to the Talmud one who recites Hallel every day is a heretic. Then, why
is OK to recite similar tehillim (146-150) as part of pseukei d'zimra? How are these
different from Hallel?

Is the Talmud saying that the Tehillim which make up Hallel should not be said every day or is the Talmud saying that the blessing beracha kriah hallel should not be said every day? I could understand the latter but it would be difficult to understand why the particular tehillim in Hallel cannot be said every day while the tehillim in Pseukei Dzimra in contrast can be said every day.


texts: Why does the Man need a Brachah to multiply?

texts:
According to Rashi (Ber 1.20), animals needed a blessing to multiply because humans hunt and exterminate them.

Why do humans need a Bracha to multiply?


texts: What is the source for some Ashkenazim not reciting Lamnatzeiach on Isru Chag?

texts:
Mishnah Berurah 131:35 lists the following days on which Ashkenazim do not recite Lamnatzeiach (Tehillim 20) during weekday Shacharit between Ashrei and Uva LeTzion:

Rosh Chodesh
Chanukah
Purim
Erev Pesach
Erev Yom Kippur
Tish'ah BeAv
Purim Katan

There is no mention of omitting Lamzatzeiach on Isru Chag.

However, I have been present in a number of Ashkenazi synagogues (mostly in Israel) where Lamazatzeiach was omitted on Isru Chag.

What is the source for this practice?


texts: יר"ה honorific for a king in Mishnah Berurah -- a reference to a specific monarch?

texts:
In סימן דש, סקכ"ו the Mishnah Berurah says as follows:

  במקום שהמלך יר"ה גזר שאין שום אדם...

My edition of Mishnah Berurah the acronym is expanded as:  "יָרוּם הוֹדוֹ", which I believe means May his praise be heightened.

Is he referring to someone specific? Is this just a general honorific to give kings? I have yet to see this used. In the MB it says he's quoting רשד"ם and ריב"ל, not sure who they were or where they lived. In Shaar HaTziyun he cites this as מגן אברהם בשם הכנסת הגדולה.

A quick Google search brought me to the article of Franz Josef, the ruler of Austria in the late 19th, early 20th century. The Google result said he was referred to by Jews as הקיסר ירום הודו, but the actual article didn't have this information


texts:
ולא אמרינן - כשזה תובע וזה אומר איני יודע אם לך אם לחברך אוקי ממונא בחזקת נתבע זה שלא נפסידנו ממונו ויהא מונח עד שיבא אליהו:

http://www.sefaria.org/Rashi_on_Bava_Metzia.37a.25?lang=he&layout=lines&sidebarLang=all


texts: Moshe Rabbeinu's knowledge of future events

texts: If Moshe Rabbeinu was taught the entire Torah on Mt. Sinai (Rashi on Vayikra 25:1, Rambam), how do we explain events such as the incident involving the Bnos Tzelafchad (Bamidbar 27:1-11), or the tamei people who wanted to bring the Korban Pesach (Bamidbar 9:1-14), where Moshe evidently did not know the end of the story as recorded in the Torah?


texts: Eating meat prepared for Shabbos on the 9 days

texts:
Someone said that his rabbi (maybe Sifardi) said that it is ok to eat leftover meat (dishes) from Shabbos during the 9 days.

Is this true?
Source please.


texts: Is there a specific reason that when letters such as mem & nun are written at the end of a sentence they are written differently?


texts: Source for Simchas Beis HaShoeivah nowadays

texts:
In the time when the Temple stood in Jerusalem, there was a ceremony called the Simchas Beis HaShoeivah. The central aspect of the event is, as the name implies, the drawing of water and pouring it as a libation onto the Alter. The event would continue with dancing for the greatest members of Yisrael, and musical festivities. The entire event is described in the fifth chapter of Mesechet Sukkah.

Many communities today hold what they call a Simchas Beis Hashoeivah as well. However, aside for singing and dancing (almost universal among every Jewish get-together), it seems to share nothing inherently in common with the event held in the Temple. In general, the notion of creating a mock- Temple event seems a little peculiar.
Is there a source for the contemporary practice of a "Simchas Beis Hashoeivah" celebration? What is the earliest mention of such an event, post the destruction of the Temple?


texts: Is saying "Hareini mekabel alai mitzvat asei shel Ve-ahavta..." before Shema a Lubavitch tradition?

texts:
When I started donning the tefillin some years ago, I had a pamphlet given to me by a Lubavitcher and I used it at times for the Shema. However, there's an addition before the Shema in the pamphlet and not in my siddur. I've been including the addition of "Hareini mekabel...Ve-ahavta lerei'acha kamocha" before saying Shema and haven't questioned it much until now.

Is this a tradition specific to Lubavitch or is it more widespread? What is the purpose of its inclusion?


texts: Rabbi Simeon Bar Yochai claiming Metatron to be divine?

texts:
Today I was confronted with a quotation from Rabbi Simeon Bar Yochai, commenting on the Zohar:

There is a perfect man, who is an messenger, this messenger is Metatron, the keeper of Israel; he is a man in the image of the Holy One, blessed be He, who is an emanation from Him; yea, He is HaShem; of him cannot be said, He is created, formed or made; but he is the emanation from G-d. This agrees with what was written in Jeremiah 23:5-6 of the sprout from David, that though he shall be a perfect man, yet he is ‘the Lord our Righteousness’ - Rabbi Simeon Bar Yochai. The Propositions of the Zohar.cap 38, Amsterdam Edition.

This sounds like blasphemy to me, but maybe I misunderstood because of the translation.
What does Rabbi Yochai means when he says ‘man who is an messenger (angel)’, ‘in the image of the Holy One’, ‘an emanation from Him’, ‘not created, formed or made’ and ‘he shall be a perfect man, yet he is the Lord our Righteousness’.
I’m trying to understand where his words are coming from, how I should understand his words and what he meant to say when he wrote these things.


texts:
Possible Duplicate:
  Why only on the first Saturday night of Selichot is the minhag to start at midnight?

Where does the minhag come from to say the first selichos on motzai shabbas when one can say it the next morning?

If night is more preferable why not say it at night the whole week?


texts: Was Haman so discourteous as to bother the king's sleep?

texts:
There are 2 related parts to this question:

1) Haman is annoyed with Mordechai and discusses with Zeresh, his wife and his wise advisers what to do. In Esther 5:14, they tell him to make a tall tree, and in the morning tell the king about his plans.

2) Chapter 6 starts with the king having trouble sleeping. In Esther 6:4, we find that Haman came to the palace's outer court to tell the king about his plan to hang Mordechai.

Question:

We see that Haman didn't quite listen to his wife or his wise men to go in the morning and instead went at night. Was he so delirious about his plan that he forgoes the advise of his own wise men, and furthermore dares to disturb the king's nighttime rest?
(Granted, the king was awake, but Haman didn't know that, and seems that he wanted to awaken the king in the middle of the night).


texts:
In Hebrew, writing "chaya" with all its letters would result in spelling God's name "ya". Is this okay?

How should it be spelled? With a ' instead of the hay? With a ' between the yud and the hay? Any other ways?

Moreover, if it can be written fully, does it take the status of sheimos?

I first saw the custom to seperate the yud and the hay at chabad, but to me it seems weird due to the large number of other places I feel like I've seen yud and hay together with no issue.


texts:
The Rambam's Haggadah and the Ba'al HaTanya's Haggadah lack Nirtzah. @DoubleAA quotes a version of the Simanim poem in which the order concludes with Hallel, as well. Also note the discussion here regarding various mesoros about Chasal Siddur Pesach.

Many of the piyutim that comprise Nirtzah are of unknown origin - note Echad Mi Yodeya and Chad Gadya. My question is not about who wrote them. My question is when Nirtzah was widely accepted as a part of the Seder - that is to say, when were these songs tacked on to the end of the Seder?

Related: What is Nirtzah?


texts: The Mishnah in Parah 8:2 teaches that if the mey chatat (parah adumah water) gets poured on someone's shoes or clothes, that water is not fit to be used for the parah adumah anymore. However, if it gets poured onto one's skin, it is fit to be used. My question is what if someone has a tattoo and the parah adumah water gets poured on that. Is that considered skin or clothing?


texts: How were fish formed? Did Adam name them?

texts:
Animals (including birds) are formed from the dust of the ground in Bereshit 2:19, and Adam gave them names according to verse 20.

But what about the fish (animals of the sea)? Are they also formed from the dust (smallest building blocks) of the earth? Did Adam name them? They're not mentioned in the narrative, and they're not mentioned in the Mabul narrative either, why?


texts: Watching Football (soccer) on TV on Shabbat

texts:
This Shabbat afternoon England play a massive World Cup match that is obviously being broadcast on Television.

I understand that Poskim prohibit the watching of TV (without sound) on Shabbat primarily because it is not in the spirit of Shabbat as discussed Television on Shabbos

For many British Jews however, it will be more agonising and more likely to ruin their shabbat experience if they do not watch the game - however sad people may think that is, it is a reality.  Many will also resent the fact that it is Shabbat since it is preventing them from watching the game.  Is there any scope to therefore be lenient with regards to leaving the TV on from before Shabbat for those that will have their Shabbat experience ruined by not being able to watch the game and will be Plutzing for the last 6 hours of the day because they don't know the score?

Thank you


texts: Why is וחי בהם taught in the context of one of its exceptions?

texts:
Yoma 85b expounds from Vayikra 18:5 that one should violate mitzvos if the other option is death. Sanhedrin 74a gives three major exceptions to this rule: idolatry, immorality, and murder.

Now, let's look at the context of Vayikra 18:5, with the key phrase from which Yoma 85b learns this law boldfaced:

  אֶת־מִשְׁפָּטַ֧י תַּעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃ וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֽה׃ אִ֥ישׁ אִישׁ֙ אֶל־כָּל־שְׁאֵ֣ר בְּשָׂר֔וֹ לֹ֥א תִקְרְב֖וּ לְגַלּ֣וֹת עֶרְוָ֑ה אֲנִ֖י יְהוָֽה׃ [...]

  Guard my laws and ordinances that a man will do them and live in them, I am Hashem. No man should draw close to any close relative to expose nakedness; I am Hashem. [...]

Verses 6-30 continue on the theme of immorality, which is one of the exceptions to the rule that one should violate mitzvos rather than die!

Hashem could have taught this halacha anywhere; why did He teach it in the context of immorality, one of its exceptions?


texts: What is the difference between a takana and a gezera?

texts: What is the difference between a takana and a gezera in both definition and application?


texts: Is the Fast of Tevet considered a 24 hour fast?

texts: Is the Fast of Tevet considered a 24 hour fast, or does it begin in the morning until early evening?


texts: Teacher and tradition of R' Judah ben Meir HaKohen

texts: Who was the teacher of R' Judah ben Meir HaKohen, and from which chain of tradition does he derive? I ask because I cannot find much information about him online, other than many references to his being the primary teacher of Rabbeinu Gershom. As Rabbeinu Gershom's role in shaping Ashkenazic Jewry cannot be understated, it would seem to be valuable to be able to trace his teachers and Mesorah.


texts: Where did the Assyrian language originate from according to Chazzal?

texts:
Rashi in parshas Noach 10 11, seen here quotes the Medrash Rabba:
 From that land: Since Asshur saw his sons obeying Nimrod and rebelling against the Omnipresent by building the tower, he departed from their midst. — [from Gen. Rabbah 37:4]

It seems quite apparent from from the repeated use of the word 'sham', there, in chapter 11 vs. 7-9 that the creation of new languages took place only in Babylonia.

So shouldn't the Assyrians have continued speaking Lashon Hakodesh being that they weren't in Babylonia when Hashem mixed up the languages?


texts: Which type of 7 branch menorah can I buy from the online Judaica stores to keep in my house?

texts:
Ever since I started learning about Judaism, I noticed that Israel’s emblem contains a 7 branch menorah, not the chanukiah (which everyone, including tons of Jews) call a menorah.

I understand that the 7 branch was in the Temple and depicted on the Arch of Titus. I’m considering buying a 7 branch menorah for my house.

I've found some wildly differing opinions online. Some say none are permitted, some say they're permitted provided that they are either non-metal (I see a bunch of enamel), some say all of the types I see online are permitted but simply cannot be lit. Which is the truth?

I also know Israel itself had a debate when the Knesset Menorah was given to it, but the chief rabbi at the time ultimately decided it was halachic.


texts:
There is a dispute between the Mechaber who is stringent and the Rama who is lenient with regards to bishul akum and how much involvement of a Yisrael is necessary to wipe away the issur of bishul akum.

Chacham Ovadia in Yabia Omer (5:10:7) discusses that there are leniencies (limid zechus) for sefardim with a few tzeirufim of opinions such as cooking taking place in a Jew's house, an eved canani,shechirus, not oved avodah zarah.

From my understanding of the gemera and sugya the problem of bishul akum altogether is meshum chasnus (intermarriage). My question is if the one who is eating it doesn't even know who cooked the food then the problem of chasnus doesn't apply. The simple answer would seem to be lo plug (we don't differentiate), but we see that some Rishonim consider it not bishul akum in certain instances mentioned above. So why isnt the reason of stam food an issue. For example, if I ate by my friend's house who happened to have a non Jew cook food from start to finish shouldn't I be allowed to eat the food since I have no interaction with the non-Jew?


texts: Where was it first said that "The generation is diminishing and diminishing"? (הדור הולך ופוחת)

texts:
in Hebrew we have an adage that says “הדור הולך ופוחת” ("Hador holekh wepocheth"), meaning “the generation is getting more and more diminished", which may have meant that there are fewer and fewer new children, but now commonly means that the younger generations are not as educated/disciplined/well-rounded/well-mannered/etc. than the previous ones. I wonder where it originates from.

I recall reading something to that effect in Qoheleth ("Ecclesiastes") back when I fully read it (in Hebrew) saying something like “don't say the 'Generation is diminishing' for it is folly”, but I can no longer find it.

Any insights will be welcome.


texts:
We read last Shabbat parshat Toldot in which we find the famous statement in Bereshit 25:27

  וְיַעֲקֹב֙ אִ֣ישׁ תָּ֔ם יֹשֵׁ֖ב אֹהָלִֽים

The mefarshim deals with the meaning of ישב אהלים, some like Rashi focuses more on the word "tents":

  ישב אהלים DWELLING IN TENTS — the tent of Shem and the tent of Eber (Genesis Rabbah 63:10).

Others like Rabbi Abraham Ibn Ezra and RaSHbaM focus their explanation more on the combination of the words ישב אהלים :
Ibn Ezra comments as follow:

  And Jacob "stayed in the tents:" And it seems likely that its meaning is like "those who dwell in tents and amidst herds." (Gen. 4:20)

RaSHbaM comments as follow:

  ישב אהלים, tending his father’s flocks as we explained already in connection with 4,20 ישב אהל ומקנה.

After a quick look at the main other mefarshim, it seems that nobody exactly questioned the fact that the Torah says ישב אהלים and not ישב באהלים.

What is the difference of meaning between ישב אהלים and ישב באהלים in biblical Hebrew?


texts: What sources are there saying that the knot of the tefillah shel yad should be right next to the bayit?

texts: I know that the Zohar brings that the yud knot of the tefillin should rest right next to the titura (box), but are there other sources which do not rule al pi kabbalah?


texts: Why is the shtreimel worn balanced atop the head?

texts:
It seems like many chasidim wear their shtreimel (and their weekday hats) balanced atop their heads, a size or so smaller than one might wear a hat in the secular world.

Is there an underlying reason for this, or is it just the style?  I have seen that the shtreimel is likened to a crown, which leads me to think there's more to it than liking the look.


texts: When Did the Burning of the Ner Tamid become Perpetual?

texts:
In Parshat Tetzaveh (Exodus 27:20-21) the first mention of the term "ner tamid" in the Torah appears.  I had always thought of the ner tamid as the "eternal" or "perpetual" light.  Yet it is clearly stated in this passage that the ner tamid shall burn from evening to morning.

20 וְאַתָּ֞ה תְּצַוֶּ֣ה ׀ אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ
שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַעֲלֹ֥ת נֵ֖ר תָּמִֽיד׃
You shall further instruct the Israelites to bring you clear oil of
beaten olives for lighting, for kindling lamps regularly.
21 בְּאֹ֣הֶל מוֹעֵד֩ מִח֨וּץ לַפָּרֹ֜כֶת אֲשֶׁ֣ר עַל־הָעֵדֻ֗ת
יַעֲרֹךְ֩ אֹת֨וֹ אַהֲרֹ֧ן וּבָנָ֛יו מֵעֶ֥רֶב עַד־בֹּ֖קֶר לִפְנֵ֣י
יְהוָ֑ה חֻקַּ֤ת עוֹלָם֙ לְדֹ֣רֹתָ֔ם מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל׃ (ס)
Aaron and his sons shall set them up in the Tent of Meeting, outside
the curtain which is over [the Ark of] the Pact, [to burn] from
evening to morning before the LORD. It shall be a due from the
Israelites for all time, throughout the ages.

In the synagogues I've attended the light is kept on perpetually.

If "ner tamid" does not mean perpetual or eternal light, what is the correct translation?
When did this change in keeping the light on from evening to morning to perpetually occur?
Was there some event or reason for the change?

TIA...ron


texts:
My loose translation of Shemot 23:26 (feel free to edit, please):

  "There shall not be a miscarriage (I'm somewhat extending Rashi's
  translation, here) or a barren in your land. I will fill the count of
  your days."

I can understand the explanation of the end of the verse - "filling the days" as it applies to a miscarriage. In other words, it seems to imply that G-d will avoid having either miscarriages or premature births.

But my understanding of the word עקרה means a woman who has no children, i.e., she cannot give birth. We see this term applied to Sarah, Rivkah and Channa, as examples.

If a woman can't give birth, she has no days when she is preganant. So what does it mean to see I will "fill (complete) the count of your days"?


texts: 12 tribes: is Ashkenazi jews one of them?

texts: a little confused (well, maybe a lot) about 12 lost tribes and current Jewish "division" : is Ashkenazim Jews one of them (12 tribes)? What about Sephardi?


texts: At what point does the kallah take on the husband's minhagim?

texts:
If for exmple a Sefardi woman is marrying an Ashkenazi or vice versa at what point does the kallah take on the husbands minhagim?

Is it as soon they are engaged? When the kiddushin is finalized? Some other time?


texts: Ki Tissa vs. Vaykhel - Shabbat & Mishkan

texts:
In the reading of Ki Tissa (Shemot 30:17 - 31:11) we find mentioning of laws and rules related to the Mishkan followed by a mentioning of Shabbat (31:12-17).

In the beginning of the reading of Vaykhel, the order is reversed. Shabbat is mentioned first in Shemot 35:1-3 followed by the Mishkan starting in verse 4.

Why is the order reversed in Vayakhel?


texts: Selection of pupils under R' Gamliel in Berakhot 28a

texts:
"תָּנָא אוֹתוֹ הַיּוֹם, סִלְּקוּהוּ לְשׁוֹמֵר הַפֶּתַח וְנִתְּנָה לָהֶם רְשׁוּת לַתַּלְמִידִים לִיכָּנֵס. שֶׁהָיָה רַבָּן גַּמְלִיאֵל מַכְרִיז וְאוֹמֵר: כׇּל תַּלְמִיד שֶׁאֵין תּוֹכוֹ כְּבָרוֹ, לֹא יִכָּנֵס לְבֵית הַמִּדְרָשׁ. Berakhot.28a

R' Gamliel (the Younger?) instituted guards at the entrance of a Beis Midrash to prevent unworthy pupils from entering and studying the Torah.

What was his Halachic reasoning for limiting Torah study?
How did the guard make the selection in fact? What tests show that pupils' ברו disagree with their תוכו?
How does it relate to the guard in the story of Hillel that took money for entering the study hall?


texts: Why do we (ashkenazim) not do birchas kohanim in chutz la'aretz (except on yom tov), but in Israel, we do?


texts:
The gemara in Brachot 10a says that the Neshama fills the body

  מה הקדוש ברוך הוא מלא כל העולם - אף נשמה מלאה את כל הגוף

On the other hand we find places that indicate the Neshama is in the brain/mind, such as Shulchan Aruch OC 25:5

  וישעבד להקב"ה הנשמה שהיא במוח

Does anyone know of an explanation for this?
What is the source for the Neshama being located in the brain/mind?


texts:
In Nussah sfard the text is

  אַתָּה חוֹנַנְתָּנוּ ה' אֱלֹקינוּ לְמַדַּע תּוֹרָתֶךָ. וַתְּלַמְּדֵנוּ לַעֲשׂוֹת  בָּהֶם  חֻקֵּי רְצוֹנֶךָ

in Nussach Ashkenaz:

  אַתָּה חוֹנַנְתָּנוּ יְהֹוָה אֱלֹהֵינוּ לְמַדַּע תּוֹרָתֶךָ. וַתְּלַמְּדֵנוּ לַעֲשׂוֹת חֻקֵּי רְצוֹנֶךָ

They differ by one word "בהם"

"taught us how to do (apply) laws"
Without this word the sense is obvious. But with "בהם" I don't understand.
Can anyone explain?


texts: Order of הרחמןs in ברכת המזון

texts:
We say:

הָרַחֲמָן, הוּא יִשְׁלַח לָנוּ בְּרָכָה מְרֻבָּה בַּבַּיִת הַזֶּה וְעַל שֻׁלְחָן זֶה שֶׁאָכַלְנוּ עָלָיו:

May the Merciful One send abundant blessing upon this dwelling and the table at which we have eaten.

הָרַחֲמָן, הוּא יִשְׁלַח לָנוּ אֶת אֵלִיָּהוּ הַנָּבִיא זָכוּר לַטּוֹב וִיבַשֶּׂר לָנוּ בְּשׂוֹרוֹת טוֹבוֹת יְשׁוּעוֹת וְנֶחָמוֹת:

May the Merciful One send Elijah the Prophet to us, and may he bear good tidings of salvation and comfort

הָרַחֲמָן, הוּא יְבָרֵךְ אֶת (אָבִי מוֹרִי) בַּעַל הַבַּיִת הַזֶה, וְאֶת (אִמִי מוֹרָתִי) בַּעֲלַת הַבַּיִת הַזֶה...

May the Merciful One bless (my father) the head of this house and (may mother) the lady of the house...

Why do we first give a בְּרָכָה (blessing) to the בַּיִת (house) and the שֻׁלְחָן (table), then ask for אֵלִיָּהוּ הַנָּבִיא (Elijah the Prophet) and then go back and give a בְּרָכָה (blessing) to the בַּעַל וּבַּעֲלַת  הַבַּיִת (heads of the house)?


texts: Why is there so much space and matter in the universe?

texts:
If the point of all of creation is for the Jewish people to accept and carry out the Torah [I realize this is not axiomatic and maybe a point of contention - see Shabbat 88a] .
What is the need for the trillions of galaxies, dark matter, dark energy, etc. and all they contain that exists beyond our solar system?


texts: What is the Reconstructionist theology notion of G-d?

texts:
I would like to know more about the Reconstructionist theology. What books would be good to know more about this movement, stressing the objectives and consequences of its altered understanding of G-d?

I am asking since I have read that this movement attempts at preserving Judaism while excluding theism at the same time. I was wondering how then do they substitute the traditional understanding of a notion of "G-d"? From what I have read the term is still meaningful there as opposed to for example the Humanist movement.

Edit summarry:

I have switched from a bit too general question on the Reconstructionist theology book sources to a concrete request for the readings on the movement's understanding of G-d.


texts: Information about Arab Travelers in Aggadah

texts:
Pesachim 110b and Bava Metzia 86a mention ההוא טייעא in the midst of aggadic stories. Professor Jastrow translates this word as a traveler, esp. an Arabian caravan merchant. Soncino Translates it just as Arab. Berachot 56b connects the word to Ishmael.

In both of the above passages, these Arabs are described as being of some spiritual stature and awareness.

In Pesachim the Arab recognizes the peril of sorcery about a man and warns him of it.

In Bava Metzia, after being buffeted across a river by a great storm, the Arab investigates the matter, discovers that it is due to the death of Rabbah bar Nahmeni, beseeches God to relent, and avails upon Him to quell the storm.

In spite of their eminence, we are given no information whatsoever about these Arabs, not even a name!

Who were these nameless, yet remarkable travelers? Were they Jewish? Are they the same person? What was special about them that they were so in tune, meriting mention in the Talmud?


texts:
I work for a 4 store chain of employee owned grocery stores in Northern California that feature small, shelf stable, kosher foods sections. In reviewing these sets in our stores I feel like they could use a face lift but I don't feel like I am knowledgeable enough about Kosher foods to do it as well as it could be done. Currently we largely carry Shabbat and Hanukkah (when seasonally appropriate) candles, a few different types of Matzo crackers, tahini, and some Manischewitz products like pasta, chicken broth, potato starch, and gefilte fish.

Basically I'm asking what a Jew might find nice to find in a small kosher set in a suburban grocery store or direction towards any type of kosher foodie internet forums that might exist out there. So far I haven't been able to find the latter searching through google.

Thanks!


texts: Is the observance of Jewish law/tradition "all or nothing"?

texts:
Sometimes my job gets in the way of my observance of Jewish holidays. I often need to work on Saturdays or late on Fridays, inhibiting my ability to attend synagogue on Shabbat. Sometimes I am required to work on other holidays as well.

I have heard mixed things about this from other Jews:

Some say that it is acceptable to "do what I can" and I should observe as often as practicable.
Others have told me Judaism is "all or nothing" -- that it is a religion of strict rules -- and that I should attend synagogue despite important obligations like working to provide for my family.

I'm sure there are different philosophies within Judaism that support either point, but which is the prevailing view? Is there any Judaic text that can support either position?


texts: The Torah [Lev. 11] says that fish must have fins and scales to be kosher -- no need for more specifics.  For birds, it has no general rule but specific listed birds are not kosher.  Winged things that walk on all four are not kosher, except for the listed ones.  Animals must have cloven hoofs and chew the cud to be kosher -- but then the Torah lists specific animals that are not kosher.  Why do that when the general rule is sufficient?  There is more seemingly needless repetition on the matter in Deuteronomy 14:4-5. (Nothing is superfluous in the Torah.)


texts: Is "holding memories" considered "Bearing a Grudge"?

texts:
We are commanded in Vayikra (19:18) "You shall neither take revenge nor bear a grudge against the members of your people".

Some people say, “I don’t hold grudges. I just hold memories that keep me better prepared for our next encounter.”

Is holding bad memories (against Jews of course) permitted according to the Halachah, for example, le’Toeles, in order to protect me from further hurt?


texts: How did they bake the showbread in the desert

texts:
B"H
If they had no flour what did they use to bake it? The mawn? If so, whose portion of the mawn was used? Aharoyn's? Other koyhawneem?  Did a unique portion fall just for it? Sources would be great


texts: Desecrating Shabbos in a non-Orthodox or non-Jewish neighborhood

texts:
I heard recently the following:

Someone who desecrates the Shabbos in a non-Orthodox or non-Jewish neighborhood doesn't have the classification of a "m'chalel Shabbos b'farhesia" (someone who desecrates the Shabbos in an open, public fashion.)

Are there any achronim/poskim that said this or that speak about this (one way or the other.)


texts: Of what would Yosef been suspect in Ya'akov's eyes (Rashi on Breishit 50:16)?

texts:
Rashi on Breishit 50:16 comments on the beginning of the verse "Our father commanded.." that Ya'akov made no such command, but the brothers said this because of peace and that Yosef was not suspect in his eyes."

Suspect of what??


texts: Meaning of the (Hebrew?) abbreviation Ka"H

texts:
I saw this on a frum forum:

  It bothers me when my daughters keep hearing about their (ka"h) appearance,and no one talks
  about character.

I had never seen this abbreviation before. Does anyone know what it stands for? What it means? How it is used?


texts: Are Twist-ties allowed to be used on Shabbos?

texts:
A twist tie is a metal wire that is encased in a thin strip of paper or plastic and is used to tie the openings of bags, such as garbage bags or bread bags. A twist tie is used by wrapping it around the item to be fastened, then twisting the ends together (thus the name).

Are these allowed to be used on Shabbos? Or is it the same as tying a knot, which is prohibited? Would it matter how many twists are made?


texts: Why do we say מודה אני and not אני מודה?

texts: Why in the morning do we say מודה אני and not אני מודה?


texts: Holding the bride's hand when giving her the ring

texts:
In art I see that it was done example
From hukai noshim CH 45 I see that it is required (at least lehat'hila)

My summery of this subject in that chapter

  He brings it twice once regarding when doing kedushin on money and once when doing kedushin with a ring, he says: to hold her right hand in his left hand and hold the money/ring in his right hand
  By money: he should say hari at mekudeshes li... then but the money in her right hand and let go and then say kdas moshe visrael.
  By ring: he should but the ring on her finger and say the whole saying, and then let go when he lets go she acquires it

I guess the reason might be that even when the groom is holding the ring since it is one her finger (she can take her finger away with the ring) it already belongs to her before he finished saying mekudeshes li bze, but if he hold her hand she does not aquier it yet

On many weddings i do not see it done

Why is it not done?
Was it always like this? (If not when and why did it start?)
Are there groups of Jews that do it? If yes which?


texts:
Who knows two hundred thirty-two?
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:
I've often wondered if someone has compiled anything about the "special letters" in the Torah:  All the letters that are either big or small.  Together, do they read as something special?  One or more anagrams?

(I suppose this was prompted by last week's parsha with the Shema and the עד at the ends of the first and last words.)  Also, I think there are fewer "small" letters than large ones.

Perhaps a book about Torah codes has an answer?


texts: Sources for using the father's name when praying for a non-Jew

texts:
Related to this answer.
Earlier today I was sent a video that showed the Chief Rabbis of Israel at the Kotel making a Mi Sheberach for the refuah of President Trump, where they called him דונלד ג'ון בן פרד (Donald John ben Fred). I was surprised that they used his father's name. The person who sent me the video told me that he thinks he heard that that's the halacha. After digging around here on MY, I found the above mentioned answer (and other answers for that question). The source appears to be the Lubavitcher Rebbe. Are there older sources? What is the reasoning?


texts: Is there a source that the tip of bread causes one to forget ones learning?

texts:
I heard some rabbis say there's no source that the tip of bread causes forgetfulness.  But I've seen brought that the Stiepler wouldn't eat the tip. Also there are such rumors.
I want to know if anyone knows a source that the tip of bread causes forgetfulness


texts: Why is there no tayku in the Jerusalem Talmud?

texts:
From one count I have seen there are more than 300 times in the Talmud Bavli where a discussion ends with “תיקו” (let it stand, ie the question remains) yet, to my knowledge there is not a single time where this term appears as the conclusion of a discussion in the Jerusalem Talmud.
I would like to know if there is a reason that is offered to explain this phenomenon.


texts:
In one version of the hagadah the ben chocham asks "what are these adus, chukim and mishpatim, that Hashem commanded you"? (Another version says "us")
Why does the ben chocham ask "you"? Isn't that what the ben opposite-of-chochom also asks, yet it says that ok that case he took himself out of the general category of everyone else, so then why would the ben chocham also say it, and why is it not considered taking himself out of the category of everyone else?


texts: Why do some (e.g., Chabad) only say one tefillin blessing?

texts:
I have noticed that while most Ashkenazi siddurim have blessings for both arm and head tefillin (להניח תפלין and then וציונו על מצות תפלין), Chabad only does one blessing, and I remember seeing a disagreement somewhere about the second blessing being in vain. Or maybe only one blessing is just a kiruv thing?

Does someone know the source and reasoning for only saying להניח תפלין and not a separate blessing on the head tefillin?


texts: Where can I find titles/names for the Mizrahi sidrot / triennial pericopes of Torah?

texts:
I'm tracking down the "triennial pericopes" (sidrot) from the introduction to Ginsburg's massorah, also listed in the Jewish Encyclopedia, and thus I have the beginning and ending verses, but I'd like to find the titles or names traditionally used for them.

I'm assuming a table of names must exist like the (now dominant) Babylonian yearly parashiyot (annual pericopes) have titles Bereshit, Noach, Lekh Lekha, etc. The first significant words are not as obvious, and sometimes would collide with existing ones in the sidrot in some cases (Gen 2:4, 3:22, 5:1, 8:1, 8:15, 9:18). Gen. 9:18 is especially hard to choose significant words.

The source of the list I'm working with is said to be based on a manuscript from Yemen, with 167 sidrot, but I cannot find the original text, which I had hoped might include names/catch words by which to call them. I understand that in Eretz Yisrael the custom was to read through Torah twice in 7 years, so I'd also be glad to find a table of the division in 175 pericopes.

This related question has some interesting information and links.


texts: What did Amram and Yocheved do to merit raising leaders of Moshe, Aharon, and Miriam?

texts: Although Amram and Yocheved were influential leaders in their own right (seen in Sotah 12a where Klal Yisroel followed their lead in divorcing from their spouses), do any Chazal or Torah commentators explain what Amram and Yocheved did as parents to merit raising Moshe, Aharon, and Miriam?


texts: Do the Talmudic disputes prove absence of ruled Halachah (הלכה פסוקה)

texts:
This is a serious question about our understanding of the development of the current Halachah.

When I started my Teshuvah some 30 years ago, I was told that the Sages knew the Whole Torah and their disputes represent different approaches. After studying the Gemmorah every day for 20 years I arrive at a different conclusion - there was no הלכה פסוקה that obligated all the Jews at least from the times of Hillel and Shammai, but the opposite is true - every Rabbi had his own community that he managed Halachicly with little dependence on others.

The sources are too numerous to bring, in general, all the Machlokot show that there was no clear Halachah before that Machloket and in most cases ever after for long long time (until RiFF or Rambam's conclusion etc).

The Machlokot in Rosh Hashanah about Kiddush Hachodesh, for example, clearly show that such a serious Halachah that all the festivals depended on, was not unanimously accepted for generations of Tanaim and Amoraim.

Therefore I conclude, that despite the fact that thousands of "single-phrased" Mishnayot existed in the times of the Tanayim, their interpretations varied so much from Beis Midrash to Beis Midrash that there was no הלכה פסוקה in almost all areas.

Are there Halachic sources that conform to this conclusion?

NB: As @Alex noted, I can not overlook the fact that there were some הלכות פסוקות as listed in Brochos, but still the vast majority of the Talmud is dedicated to the disputes and not such הלכות.


texts:
Why is it then when one's Talis falls off unintentionally, he is required to make another blessing (Ashkenaz for sure) as it constitutes an interruption (hesech hada'as), but when it comes to Sukkah, if a person was eating cake in the sukkah and went to the bathroom, he would not require a new Bracha on the Sukka upon returning to the sukkah?

Why is this any less hesech hada'as?


texts: During Beis Sheini, as far as i understand the tzidokim were the majority of Cohanim at the time. And as far as i understand they sat on the Sanhedrin. When we see a machlokes in the Mishnah and we see the Chochamim rule one way and someone else another way. Did the Tzidokim vote and have a connection with the takkanos of the Chazal?


texts: What is the meaning of "guf naki" regarding prohibitting women to wear tefillin?

texts:
I wish to preface that I know that there are various concerns both pro and against women wearing tefillin, and for some, this is a "hot" issue. For purposes of my question, please dispel personal bias, if you can, and answer only as it relates to the concern / reason, here.

Tosfot in Eruvin 96a (excerpt):

  ונראה לפרש דטעמא למ"ד דלא הוי רשות משום דתפילין צריכין גוף נקי ונשים
  אין זריזות ליזהר

My translation (please edit if inaccurate):

  It seems that the according to the one that states that it (mitzvah of
  tefillin) is not optional, states this because the wearing of tefillin
  requires a clean body, and women are not fastidious (regarding this).

Refer also to Yam Shel Shlomo Kiddushin 1:64 (it's about midway in the right column where he explains the situation of Michal daughter of Saul who wore Tefillin). He states the same thing but adds that the reason the rabbis did not object to Michal wearing tefillin is that she was the daughter of a king, a highly righteous woman, and could not have children.

Neither commentary explains exactly what the real concern with women not being able to keep their body clean. Was it specifically related to menstruation / oozing blood, or were there other concerns? I'm, basically, trying to get an understanding of what the definition of "guf naki" really means, and what specifically would discourage women from being able to wear tefillin because of this problem.


texts:
In Biblical times, the tribe of Levi owned no land. There were other provisions for their upkeep.

What if a Levite man married a non-levite woman who owned property. Or what if a Levite man made a loan to a non-Levi and was repaid in land.  Did that land say in the tribe of Levi?


texts: Why is squeezing a ketchup bottle on Shabbos not considered Dosh (Melechet Dash)?


texts: Does Lo Techanem apply to online Q&A sites?

texts: Regarding the issur of Lo Techanem, does this apply to giving answers to online Q&A sites such as Stack Overflow, where most likely the questioner is not Jewish?


texts:
Should one say the Berachah of משנה הבריות when one goes to the zoo* and sees many animals one would never see outside the zoo? What if one actually sees animals that he has never seen before? Should he make multiple Berachoth?

*Substitute, as needed, "aquarium", "nature preserve", or any other institution that exists, at least in part, to allow visitors to see exotic animals they can't see elsewhere.


texts:
What is the Halacha regarding a ten-year-old boy and mixed swimming? May he?

This is in a small private pool.


texts: Why different pesach:chagiga ratios depending on kohen status?

texts:
In King Yoshiahu's Pesach celebration (famous among diaspora Jews from the haftara of the second day of Pesach and among Israeli Jews because they know Nach), a good many animals were slaughtered. Specifically, sheep and goats were slaughtered as pesach offerings and cattle as chagiga offerings[1]. Divre Hayamim (Ⅱ, 35:7–9) lists how many:

  Yoshiahu designated for the [general] populace sheep and goats, all of which were for pesach offerings for those present, to the count of thirty thousand, and three thousand heads of cattle; these were from the king's wealth.

  And his officers donated to the populace, namely[2] to the kohanim and l'viyim. Chilkiya, Z'charya, and Y'chiel, dignitaries of the Temple, gave the kohanim 2600 animals for the pesach offerings and 300 heads of cattle. And Chananyahu, Sh'ma'yahu, his brother N'san'el, Chashavyahu, Y'iel, and Yozavad, officers of the l'viyim, designated 5000 pesach animals and 500 heads of cattle for the l'viyim.

The general populace and the l'viyim got ten times as many pesach animals as chagiga animals whereas the kohanim got less than nine times as many. Why the difference?

1. Targum and Rashi, inter alia, to 35:7
2. M'tzudas David and Perush Ivri-Teitsch


texts: Source for Higher Infant Mortality Rates in the Winter of a Leap Year?

texts:
At the shiva for my infant son, someone said that the reason we say kaparat pesha in mussaf rosh chodesh, is that to atone for the sins that cause higher rates of stillbirth, miscarriages, and infant deaths in the winter of a leap year.

I have tried to find a source for this.
The Levush (תרפ”ה) says that Shovavim Tat was established because of stillbirth and miscarriages in leap years. Olam Hatefilla by Rav E Munk on the words Kaparat Pesha quotes the Levush and adds in the name of "Acherim" about infant death.

I am looking for the WHO the "Acherim" are/is and also any additional sources on this topic.

(In the two months since my son went to Shomayim, i know of at least 9-10 infant deaths in the Greater Jerusalem Area alone!!)


texts:
Related to a question about shabbos and yom tov mode stoves I wonder about shabbos mode powered scooters.  I recall seeing them advertised in the Jewish newspapers.

How do they work, in terms of being ok on Shabbos?


texts: Is there any liturgical practice to compensate for the various lengths of psalms?

texts:
There's quite a lot of variation in the length of the individual psalms (e.g., 117 and 119). In Jewish liturgical practice, is there any system for evening that out? Or is the variation in the time it takes to read/pray such a psalm just accepted?

(My initial assumption was that psalms were read in services. When I searched the site, however, the answers here and here didn't refer much to use of the psalms. If the psalms aren't actually read in services, please correct me.)


texts: Does anyone hold you can make a stipulation on Nisuin

texts:
There's a parsha of T'nai (stipulation), that applies to various kinyanim, halachic changes in status. The third chapter of Kiddushin has many cases of tenai when it comes to Kiddushin.

I'm wondering if anyone holds its possible to do Nisuin, the final stage of marriage, aka Chuppah, with a tenai. For example, you say you want nisuin to work on condition she doesn't sleep that day. Or on condition she doesn't own a dog. If she does, they're still in the stage of erusin.

The reason I ask is because I found two Achronim that try to prove that T'nai isn't possible by Nisuin. Rabbi Akiva Eiger (Teshuvos Tinyana #106) says because nisuin can't be done through a shliach, and Kesubos 74a teaches you need this prerequisite for tenai to be possible1. Rav Asher Weiss in Minchas Asher Bereishis #27 says tenai is only applicable to kinyanim, and he holds nisuin is a matzav, a situation, not a change in status.

1Rabbi Akiva Eiger acknowledges that Tosafos to Kesubos 48b hold nisuin can be executed through a shliach with regards to annulling her vows and inheritance (although she cannot eat Teruma yet if he is a cohen) , but he rejects that opinion in favor of Rashi, who holds nisuin can't be done through a shliach except with regards to inheriting her, but neither husband or father can annul her vows.


texts:
In the listing of the sons of Haman, there's a psik after each ואת.  Normally when there's a psik, we pause a little bit.

However, in this case we read the entire list in one breath.  With practice, I've found that I can pause for the psikim and still manage that, but pausing seems to be a conceptual contradiction to reading the names fast, and I've never heard anyone else actually do it.

Are these psikim supposed to be treated normally?  Or are they some kind of quasi-taam tachton, and we should pause for them when learning but not when reading the Megilla to be yotzei on Purim?


texts: From where does Rabbi Nachman know that King David's Lyre possessed 5 strings?

texts:
In Likutei Moharan 1:8:2 Rabbi Nachman says:
(Source From Sefaria.org)

כי כנור של דוד היה של חמש נימין, כנגד חמשה חמשי תורה
[King] David's Lyre had 5 strings, corresponding to the 5 books of the Torah

Is there a source from which Rabbi Nachman is drawing from to say that King David's Lyre had 5 strings? Or is this his own original idea?


texts: Why is the special kedusha for Shabbat and Yom Tov musaf not said on Chol Hamoed or Rosh Chodesh?

texts:
On Shabbat and Yom Tov Ashkenazim say an extended kedusha in musaf (on Yom Kippur, we even say it throughout the day). The Artscroll (machzor, Yom Kippur, pages 406-407) explains:

  During Mussaf of the Sabbath and of Festivals, when we recall the additional Teple offering that symbolized the higher level of holiness that we were privileged to enjoy, we are permitted to combine our own tribute with that of the angels.

[that "combining" constitutes the expanded kedusha according to the notes, citing Chullin 91b]

But on Rosh Chodesh and on Chol Hamoed, we also have a musaf service which recalls additional offerings. Why wouldn't we say the expanded kedusha then as well? Are these offerings less indicative of a particular level of holiness? The musaf davening on Chol Hamoed is the same as for Yom Tov (aside from the specific offerings listed), and Rosh Chodesh as a time for atonement, seems more akin to Rosh Hashana and Yom Kippur, so we should be elevated then also.

Is there another distinction which explains the selective use of the expanded kedusha so the issue of extra offerings is not the decisor?


texts: What are good resources to find jobs for those contemplating Aliya?

texts: What are good resources to find jobs for those contemplating Aliya or for those that have made Aliya?


texts: Is claiming that the Rebbe is moshiach considered heretical?

texts:
I was recently referred to a popular Chabad Rabbi and towards the end of the lecture he just totally shocked me. He started claiming that the Rebbe is moshiach, potentially never died, could get resurrected, etc. I couldn't believe I was hearing this from an orthodox Rabbi.

So in short, my question is, does him claiming that the Rebbe is moshiach move him into the heretical territory?


texts: Is "Roh-eh Hanoled" a classical expression?

texts: In Maus from Art Spiegelman, a rabbi tells Vladek he's a "Roh-eh Hanoled", one that sees what the future holds. It is an invention of his or does it exist in any classical or sacred source ?


texts: Has anyone ever eaten from the Tree of Life?

texts: Obviously, the Tree of Knowledge was eaten from by Adam and Chava, but is there any evidence or sources that discuss the Tree of Life?


texts:
What is the source for the greeting "שבת שלום"?

Where is it earliest attested in print?

What does it mean?


texts: Rabbi and Priest Debate: דצ"ך עד"ש באח"ב

texts:
Some of the commentators on the Haggada note a story between a rav and a priest where the latter claimed דצ"ך עד"ש באח"ב was a reference to our "heinous crimes" while the rav explained how the acronym meant something completely different. Although I heard something relatively similar at another Seder, the debate seemed to feature different statements as the priest reportedly said something along the lines of:

דצ"ך - dam tzrichim kulchem

עד"ש - Akum Damim shfoch

באח"ב - Ben e-l Chai bemaves

while the Rav responded with another twist on the words most of which I don't remember, but ended with באח"ב - Ben erusin Chayav bemaves.
Are there any sources which bring such a conversation?


texts: Hanukkah Glass Menorah Drip Tray with Brachos on it

texts: Would it be mutar to place the menorah on a Hanukkah Glass Menorah Drip Tray https://www.amazon.com/Rite-Lite-Tempered-Glass-Menorah/dp/B00PBFBUOO even if the drip tray has brachos on it, or would this be not proper because you are placing an object on the words of brachos and the wax will fall on them?


texts: T-Fal Thermo Spot Heat Indicator Cookware on Yom Tov & Shabbos

texts: T-Fal has a cookware set known as "T-Fal Thermo Spot Heat Indicator Cookware". These pots have a special technology which indicates when the pan is ready for use. May one use such a pot on Yom Tov to cook? May one remove such a pot from a Blech on Shabbos when this will cause the indicator to go off?


texts: Rabbeinu Nissim's source in Rif Pesochim 23 apparent contradiction?

texts:
Rabbeinu Nissim ben Re'uven in Maseches Pesochim (page 23 in the Rif ד''ה דילמא see here) says that, whilst one has to eat the Pesach offering "על השובע" (an eating of satisfaction), when it comes to matzoh and moror, "אי בעי הכי ועי בעי הכי", i.e. you can do what you like (על השובע or not על השובע). He then gives the source of this as being the Sifrei (although in the Oz Vehodor edition the source in brackets is Mechilta Parshas Bo Paragraph 6 see here).
Let's assume that the source really is the aforementioned Mechilta. There, the midrash clearly states:

  על מצות ומרורים יאכלוהו מכאן אמרו, הפסח נאכל אכילת שובע ואין מצה ומרור
  נאכלים אכילת שבע

  "With matzoh and moror shall they eat it": From here they ruled: The
  Pesach is to be eaten in a state of satiety, but matzoh and moror are
  not to be eaten in a state of satiety.

This seems to be a direct contradiction to what this source was seemingly brought to prove, i.e. that matzoh and and moror may be eaten על השובע or not, depending on what the eater wants.

So the question is: If the source of Rabbeinu Nissim is the aforementioned Mechilta, then how can we resolve this apparent contradition between the Mechilta and Rabbeinu Nissim, and if the source of Rabbeinu Nissim is not the aforementioned Mechilta, then what is his source?

It is interesting to note that Rabbeinu Shmuel ben Me'ir (on page 99b of the Gemora ד''ה משום חיובא דמצה) agrees with the Midrash when he says:

  משום חיובא דמצה - שלא תהא נאכלת על השובע וחיובא דמצה לילה הראשון חובה
  דכתיב בערב תאכלו מצות

  Because of the obligation of matzoh- so that you do not eat the matzoh
  with satiety. And the obligation of matzoh on the first night is an
  obligation, as it says "on the evening (of the first night) you shall
  eat matzoh."


texts:
We all know the famous Gemara:
משנכנס אדר מר בין בשמחה
Or to summarize it in a picture (if this is allowed on Mi Yodea):

What connection has Mr Bean with Adar and Simcha?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
In the story of the 4 who entered Pardes (Chagigah starting on 14b) it says that Elisha ben Abuyah saw Metatron the angel sitting and therefore became a heretic. In order to show Elisha that Metatron is not an independent power the angel was given 60 lashes of fire. My questions are:

What is the symbolism (if any) with the number 60? Usually a human is given up to 39 lashes.
Does this gemarah imply that an angel feels pain? If not what was the point in lashing him at all?


texts: Is a Vegetarian Disqualified for being a Ger Toshav

texts:
Regarding a Ger Toshav the Gemara in Avoda Zarah (64b) says:

  איזהו גר תושב זה גר אוכל נבילות שקבל עליו לקיים כל מצות האמורות
  בתורה

  חוץ מאיסור נבילות

  Who is a Ger Toshav? He who takes upon himself to keep all the laws of
  the Torah except for the prohibition of non kosher meat.

My question is: the Gemara doesn't say that he must eat the non kosher, but that he just doesn't accept the prohibition.

But is that true? and if in truth he must eat it, does this mean that a vegetarian is disqualified from being a Ger Toshav? Does it it help if he eats food that has the taste of meat? ie. Blios and Ta'am.

Are their any sources which discuss this explicitly?


texts: connection between "connection" and "torah"

texts: I have seen qouted in the name of Rebbi Avrohom son of Rambam that קשורה has the same numerical value as תורה [an idea also quoted in Bal Haturim Vayigash 44 30]. I'd appreciate if anyone could direct me to the source of this Rebbi Avrohom in one of his Seforim.


texts:
On Chol HaMoed, one is not allowed to do melocho, even without excessive tircha or skill, if it's not l'tzorech hamo'ed (a need of the holiday) nor a davar ha'aved (financial loss).

How do we determine what is considered a davar ha'aved? Is there a shiur?

For example, if a sale occurs irregularly (e.g. twice a year) and presumably one would end up having to pay more money for the items or forgo its purchase entirely if he/she were to skip the sale, should that be considered a davar ha'aved?

Say we're not referring to a marketing "sale" of e.g. a department store but, e.g., a consignment sale of used items, where the price differences are actually significant from what one could find elsewhere, is there any reason to not allow shopping at the sale on Chol Hamoed for items that won't be used on the Mo'ed?


texts: A Jewish man converts to Christianity and becomes estranged from his family. When he dies, his next-of-kin is his brother. Is the brother obligated to bury the deceased as a Christian, or can he bury him as a Jew (which he never ceased to be)?  Does it make a difference whether the deceased left instructions to be buried as a Christian?


texts: Is there a source which states that the Baal Koreh should accompany the Sefer Torah back to the Ark?

texts:
Shulchan Oruch  O Ch 23 149 (1) writes

  הגה - ובמקומות שמצניעין אותו בהיכל שהוא הארון בב"ה מצוה לכל מי שעוברת
  לפניו ללותה עד לפני הארון שמכניסין אותו שם [ד"ע ומהרי"ל] וכן הגולל ילך
  אחר הס"ת עד לפני הארון ועומד שם עד שיחזירו הס"ת למקומה [הג"מ פי"ב מה"ת
  וכן נוהגין במגביה הס"ת כי הוא עיקר הגולל וכמו שנתבאר סי' קמ"ז ס"ד ויש
  שכתבו שבאים התינוקות לנשק התורה כדי לחנכם ולזרזם במצות וכן  נוהגין
  [אור זרוע]:

  Rema: All those who are passed by the Sefer Torah (on its journey back
  to the Ark) should accompany it to just before the Ark. Similarly the
  person who wrapped up the Sefer Torah and the one who lifted it up
  should accompany the Sefer Torah to just before the Ark.

The Rema does not mention that the Reader, Baal Koreh, should  also accompany the Sefer Torah, but it seems obvious that he should.

Is there a source that specifically states that the Baal Koreh, should accompany the Sefer Torah back to in front of the Ark?


texts: R' Yehoshua and the Athenian Elders: The mattress

texts:
This is part of a series of questions on the Gemara in Bechoros 8b-9a. Below is a summary of the relevant parts of the Gemara. After being challenged by Caesar, R' Yehoshua went to Athens to defeat the Athenian Elders in a battle of wits.

In the process of their debate, the Elders asked R' Yehoshua to bring a kli not worth the damage it causes. He brought a mattress. Seeing it was too big to fit through the door, he asked that they should bring a pickaxe to widen the door.

If the Elders had asked this question here, it would probably be closed as being too broad. I can think of dozens of possible examples of ordinary household items they would have had back then not worth the damage they could cause - inkwells spilling all over expensive scrolls, glass shards getting stuck in people's feet, etc. So why did R' Yehoshua pick specifically a mattress getting stuck in a doorway?


texts: Is there any source in Torah literature that says when a challenge becomes more difficult it's a sign that it's almost finished?


texts:
Avos states, "Do not be as servants who are serving the master in order to receive a reward, rather be as servants who are serving the master not in order to receive a reward."

Yet, Mesillas Yesharim states:

  The means that lead a person to this goal [i.e. World to Come] are the
  commandments which the blessed G-d commanded to us. The place of the
  performance of these commandments is only in this world. Therefore,
  man was first placed in this world so that through these means
  prepared for him here, he will be able to reach the place prepared for
  him, namely, the World to Come, there to be sated with the good which
  he acquired through these means. This is what our sages of blessed
  memory said "today to do them, and tomorrow to receive their reward"
  (Eruvin 22:1).

Then, he concludes:

  The primary [purpose] of man's existence in this world is solely to
  fulfill the commandments, serve [G-d] and stand up to trials.

When my parents ask me to do something, I don't do it to get something out of them. Rather, I do it because I have mitzvah to honor them - like what Avos advises. If I would do it according to Mesillas Yesharim, that would be either very egotistic or self-centered relationship.

How can we reconcile the passage in Avos with the Mesillas Yesharim's dictum?


texts: Determining times of Halachic import on a long flight

texts:
If I'm taking a long flight on an airplane on a day when permitted activities change at a certain point, e.g. with the start or end of a fast day, or with the start of the chametz prohibition kicking in before Passover, how can I determine the right time to observe the change in status?

Similarly, how can I determine the right time windows in which to pray the morning prayer, afternoon prayer, etc.?


texts: I've heard it said that Adam and his descendants all have names with very specific meanings, and that when the meanings are strung together they form a message in and of themselves. Is there any validity to this, and if so, what is the resulting message?


texts: Why is mechiras chameitz done through a Rav?

texts: The general procedure for mechiras chameitz is as follows: you tell your local Rav to sell your chameitz to a non-Jew in the city, and he does so. Is there any reason why I can't sell my chameitz to a non-Jew, such as a neighbor, myself?


texts:
Karaite Judaism recognizes the Tanakh only as its source of Jewish Law and practice. The Tanakh includes the Book of Esther. A simple reading of Esther 9:20-32 has at least some segment of Jews accepting the days of Purim upon themselves and later generations. verse 31 mentions fasting and crying as well, The Fast of Esther in Rabbinic Judaism.

Do Karaite Jews celebrate Purim and The Fast of Esther? If not, how do they interpret those verses in Esther 9?


texts:
What is the importance of a name?

I read this on the Aish website:link

  The naming of a Jewish child is a most profound spiritual moment. The
  Sages say that naming a baby is a statement of her character, her
  specialness, and her path in life. For at the beginning of life we
  give a name, and at the end of life a "good name" is all we take with
  us. (see Talmud – Brachot 7b; Arizal – Sha'ar HaGilgulim 24b)

Now i wondered if there are more reverences to the importance of giving/having a proper, fitting, good name?


texts:
As a complement to this question on Shortened Birkat Hamazon, I would like to better understand the practice I saw of stopping Birkat Hamazon after the fourth blessing on Shabbat and not saying the Harachamans and the closing text.

I believe it comes from the idea one should not make specific asks on Shabbat although others are saying that asks as part of an organized prayer are all right.

Where is this custom coming from?
How widepread is it?
Are there communities where it is the norm and rabbanim supporting it?


texts: If one hears the Megillah read from a non-scroll version, has he completed the mitzvah?

texts: If one hears the Megillah read from a chumash or the like, is he yotze the mitzvah b'dieved?


texts: Can something be muktzeh to one person but not another?

texts:
The question title says it all. In what sorts of cases, if any, could an item be muktzeh to one adult Jew but not to another?

If you designate something for your own use before Shabbos, I think it may be not-muktzeh to you, but indeed muktzeh to others, for one thing. Also, medication that is essential for you but not others might  be permissible to you, but not them. The only other example I could think of--not knowing the laws of muktzeh very well--was an animal, which may not be muktzeh to its owner(s) but almost certainly is to others.

But then I started to think: would animal feed also fall into this category? What about, l'havdil, certain people (someone else's baby? Others?)? I imagine there are probably other, less absurd examples, too. Are there? What are they?


texts: Are gentiles obligated to fear Hashem (or at least fear punishment)?

texts:
As Jews we are commanded to fear Hashem and fear punishment to help us avoid sinning.
See Chinuch 432 for example:

  ונוהגת מצוה זו בכל מקום ובכל זמן ובכל מין האדם, וזאת אחת מן המצות התמידיות על האדם, שלא יפסק חיובן מעל האדם לעולם, אפילו רגע אחד, ומי שבא דבר עברה לידו חיב להעיר רוחו ולתת אל לבו באותו הפרק, שהשם ברוך הוא משגיח בכל מעשה בני אדם, וישיב להם נקם כפי רע המעשה. והעובר על זה ולא שת לבו בכך באותן שעות בטל עשה זה, שזו היא שעת קיום עשה זה בכוון. ואולם כל ימי האדם וכל עתותיו בכלל המצוה לעמד זריז ונזכר עליה.

  And this commandment is practiced in every place and at all times and by the entire human species. And this is one of the constant commandments upon a person, that the obligation not ever be interrupted from upon a person, even one instant. And one upon whom the matter of a sin comes to his hand is obligated to arouse his spirit and to place into his heart at that juncture that God, blessed be He, oversees all of the actions of people and [takes] vengeance according to the evil of the deed. And one who transgresses this and does not [appraise] his heart of this at those times has violated this positive commandment; as this is the specific time [for the] fulfillment of this positive commandment. However for a person to stand with alacrity and to remember it during all of his times is included in the commandment [as well].

I know its not part of the Sheva Mitzvos Benei Noach but do gentiles also have some sort of concept of fearing God or fearing punishment? Thanks.


texts: Image of God: Equality and Discrimination

texts:
I have heard from many unreliable sources that the Torah's description of mankind as being "in the Image of God" implies some level of equal standing of all humans and therefore the expectation (requirement?) of equal treatment.

Is there such a Jewish value?
Is this its source?
How does this value inform our attitude toward and treatment of apparently Biblically-mandated morally lower classes of individuals (e.g. mamzerim)?


texts: Of all Aron measures, why the thickness of the Kapores was not mentioned?

texts:
While working on "the-holy-ark-weigh-4-tons" I noticed, the thickness of the Kapores (1 Tefach) is concluded only in the Gemmorah by גזירה שווה to other measures (Succa 5a):

  "... אלא כפורת טפח מנלן? דתני רבי חנינא כל הכלים שעשה משה נתנה בהן תורה מדת ארכן ומדת רחבן ומדת קומתן כפורת מדת ארכה ומדת רחבה נתנה מדת קומתה לא נתנה "

Why the Torah, listing all other measures of the Aron1 skips this one?

1 I would like to hear if you can spot other missing measures in the Mishkan.


texts: What is the precise translation of the word ארשע?

texts:
The pasuk in Iyov 10:7 states:

  עַל דַּעְתְּךָ כִּי לֹא אֶרְשָׁע וְאֵין מִיָּדְךָ מַצִּיל

Chabad.org translates:

  It is in Your knowledge that I will not be condemned, but no one can
  save [me] from Your hand.

I'm learning the Gemara in Bava Basra 16a which discusses this pasuk and I would like to know the precise translation of the word אֶרְשָׁע so that I can understand what the Gemara's pshat or drash on the pasuk is.


texts: Is the leader of the seder supposed to hide the afikoman so that the kids can find it, or are the kids supposed to hide it so that the leader can find it?  And what is the point of this hide-and-seek game anyway?


texts: Why isn't the bible 100% historically accurate?

texts:
In day school my teachers often said that the torah isn't a history book. Today academicians, historians, and the like diligently present historical inaccuracies in the bible. For example the story of creation; it is not factually accurate to say that the world was created in 6 distinct 24 hour days. To my knowledge nearly every Jewish commentary does not read this story literally.

The general response to historical inaccuracies I have heard is that the torah is not interested in presenting history, it is a book which teaches us how to lead a moral life by serving God. So if, for example, the flood didn't literally cover the whole world, that is less important then the lessons conveyed.

My question is, given that God is omnipotent, why wasn't the torah written in a way that served both purposes? Is there a purpose in intentionally writing the bible in a non-historically accurate way? In other words since it is conceivably possible to write both a historically accurate book which also teaches us how to lead a moral life by serving God why wasn't the torah written that way?


texts:
Schools (or camps) sometimes make raffles for their students. If you "Daven well", you get a ticket to a raffle taking place in the afternoon.

Sometimes, for good reasons or not, the school decides that it wants a certain student to win (he's "trying hard", etc.) They arrange that his ticket number is on the top (or will lie what that number that got picked out was), and will "randomly" pick it out.

However they arrange it, is it permitted (let's say the kids don't realize. They're too little, so there's no "chinuch issues"). On one hand, the school owns the prizes and can give them out to whomever they want. On the other hand, they made a "contract" with the kids, so perhaps it's too late to back out then.

What's the halacha?


texts: Can you say shechechiyanu on something you might return?

texts:
Say you bought a nice suit. Can you say shechechiyanu on it if there's a possibility that you might return it.

If you already did say shechichiyanu on it, are you allowed to return it?


texts: Is it acceptable under Judaism to never marry?

texts: Is it acceptable for Jews or those who live a Jewish lifestyle to become bachelors? I know of the New Testament verses that inspire my view but am wondering if Jews are commanded to marry and have children?


texts:
Bouncing off of the interesting question about how to become a Shabbos Goy, how can a Gentile purchase chametz? There is a lot of information here and everywhere on how Jews can sell their chametz before pesach by contacting a rabbi who will arrange the sale of it to a Gentile, but it is unclear as to how that Gentile is selected or how a Gentile can nominate themselves as a chametz purchaser.

How can an interested Gentile purchase chametz? It can't be as easy as calling up a local rabbi and saying, "Oh hai, I can haz chametz? I has lots moniez and I am teh goyish. Kthxbai!" - or is it? Are there rules that a Gentile must fulfill to qualify as a purchaser (other than being a competent adult Gentile)? Are these rules halachic rules or are they more related to social practices or traditions? E.g. "At this synagogue, our minhag is to sell to the parish priest of St. Peter's Catholic Church. If the priest is halachically Jewish, we sell to Gentile members of the local School Board, working forwards from age of first election to the board. Anyone not on this list can pound sand, no chametz for them."

As it pertains to @msh210 's observation that communities tend to pick the same Gentile every year, that's my understanding too. I strongly suspect that there is no guarantee of an "Equal Chametz Opportunity" (with a logo of an equals sign inside a loaf of bread), but is the process for selecting the purchaser essentially hopelessly opaque, or are there ways for an interested Gentile to "place themselves in the path of chametz" as one might say? For example, are chametz purchasers generally selected from existing Shabbos Goys? Are they usually local clergy of other religions that the Rabbi meets at the local Interfaith Roundtable? Is it expected that the purchaser will be the mayor or a similar local politician? If a community's current chametz purchaser dies, disappears, converts to Judaism, or refuses to purchase chametz any more, how would a Rabbi generally go about finding a new purchaser? Does he hang a "chametz for sale" sign in the synagogue window? Is there an underground social network/pipeline already in place to connect the rabbi with another suitable Gentile? Does he post on Craigslist ("For sale: LEAVEN. In various homes and businesses throughout the Tri-County Area. $5,000 OBO. Money back guarantee!")? Does he cast lots over the phone book and cold-call candidates ("Hello sir, are you a Gentile? Do you know what chametz is? Would you like to help us out by buying some for Passover this year?")? Is it a best practice (or even a minhag) for him to recruit on a college campus, where presumably he is more likely to encounter someone who understands complex business transactions ( @msh210 mentioned the importance of finding someone like that)?

As to why a Gentile would want to do this, I imagine it would be similar to why one might want to become a Shabbos Goy - to build relationships, help others, and have meaningful or interesting adventures.


texts:
It's known (Sanhedrin, don't have exact pages) that a goy is in general only supposed to learn the parts of Torah that have to do with the 7 mitzvos
The question is, is chassidus considered all an elaborate on the unity of Hashem, and thus an explanation of not worshipping idols and/or not "blessing" Hashem's name, and therefore it would be permitted for a goy to learn all of chassidus without any problem, or does it depend on what parts of chassidus? And if so, what?
For example, many would consider Likutei Sichos as "chassidus", but many parts of it involve understanding different opinions in the gemara etc. which is seemingly only a part of Torah for yidden, but still it almost always brings the deeper spiritual meanings etc. so perhaps it's also an extension of the unity of Hashem?
Basically, can goyim learn all parts of all kinds of chassidus without any problem whatsoever, or would they be allowed to only learn some parts of chassidus? And if so, what parts should they learn, and how should it be measured?


texts: Different editions of שמירת שבת כהלכתה – how do they compare?

texts: Shokhet, a user of this website, mentions in his bio that when he cites שמירת שבת כהלכתה (hereinafter שש”ך) that he uses the second edition. What (other than the cover) are the major differences between editions of שש”ך?


texts: Morning blessings when going back to sleep

texts: I recite the birchot ha-shachar according to the Rambam, which is to say the first thing I say in the morning is elohai neshama, then I sit up and say matir asurim, etc. If I get up early in the morning to do some task, but then go back to bed and wake up later, do should I bless again on things I've already done once that day?


texts: In the middle of cooking, someone realises the pot they are using was previously used for non kosher food

texts: If someone accidentally starts to cook kosher food in a pot that was used to cook non-kosher food, but the pot wasn't used in 24 hours, may the person let the food finish cooking?


texts: To which tzadik was revealed the melodies of the Beis Hamikdash

texts:
I recall hearing that a certain tzadik - I think it was the Maharal - was revealed to him the tunes from the Beis Hamikdash and we now use these tunes for Rosh Hashanah such as the tune for Yisgadal.
I'm looking for a source for this.
I recall it was something like a request to help Jews at the time cope with the black death. Like a gift from heaven.


texts:
There's something called the Serenity Prayer, which is a clever "prayer" often used at addiction support groups, such as AA.

I did a little Googling, and it turns out that it may have been composed by an Evangelical minister in Massachusetts in the 1930s. (Wikipedia) There's more to it, but the commonly known part goes like this:

  God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and wisdom to know the difference.

I ran it through Google translate and got the following:

  אלוהים תן לי את השלווה לקבל את הדברים שאני לא יכול לשנות
   את האומץ לשנות את הדברים שאני יכול
   וחוכמה לדעת את ההבדל

Is there something idiomatically equivalent in Judaism? The next paragraph of the prayer directly references the human in their belief system, so I'm looking for an expression of the same idea, but from an Orthodox Jewish perspective.


texts: Differences between Bat Kol and prophecy

texts:
A bat kol, lit. a 'daughter of a voice', is understood by Marcus Jastrow as a divine voice, a substitute for prophecy. The instance of a bat kol occurs many times in the Talmud1. There are sources that clearly indicate when prophecy ended, and these sources identify the bat kol as a replacement of sorts.

How was the experience of a bat kol different from that of actual prophecy?

From the sources I've seen, they seem to be short experiences and their name, which is also understood as an echo or a reverberating sound by Jastrow, indicates that they may have been unclear and hard to make out. Do any sources or commentaries discuss the differences?

Sources preferred, but any well-reasoned ideas welcome.

1 For instance B.Bath 58a, Erub. 13b, Avoth 6:2, Ber 3a, Shab 88a, Meg 3a, and I'm sure many many more.


texts: Birkat Kohanim in Mussaf on Simchas Torah?

texts:
MB 669 seif koton 17 says in the name of the Levush that the custom is that the Kohanim do not bless the people at Mussaf on Simchas Torah because there is a likelihood that the kohanim may be intoxicated. MB quotes the custom in Prague based on the Elyoh Raboh that the Kohanim do bless the people on Simchas Torah.

The likelihood of intoxication is present, I suggest, in Eretz Yisroel on Shmini Atzeres. The custom in Israel is that the Kohanim do bless the people at Mussaf on Shmini Atzeres/Simchas Torah as long as they have not drunk a shiur of intoxicating beverage. Is the custom in Israel an extension of the Elyoh Raboh’s position or are there other sources?


texts:
What are the teachings labeled "Tana Dvei Rabbi Ishmael"?

Are they Braisos or Amoraic teachings?

On one hand, on Shabbos 26b we find it arguing on Rabbi Shimon ben Elazar (a Tana).

On the other hand, we see Rava (an Amora) arguing on it there (do not-wool/linen garments require Tzitzis).


texts: Are there any books on Rav Papa? I've been searching but I couldn't find anything.


texts:
The Chayei Adam writes that he's seen people burn "pulver" ["poolver"?] on Simchas Torah, and such a practice is totally halachically wrong and should be stopped. They may, however, leave a tube of pulver next to a candle so it will ignite automatically.

What is this pulver, and why are people burning it? (Does he mean something like ... gunpowder, to make a big, "fun", bang sound?)


texts:
The mishna says in pirkei avos:

הוי מתלמידיו של אהרן, אוהב שלום ורודף שלום
We should be like the students of Ahron - we should love Shalom, and
chase to kill Shalom.

How is this  possible in practice? The minute someone sees you being rodef shalom they'll either injury you or kill you!
Furthermore, how is it possible to love shalom but also want to kill shalom?
How can I do both at the same time?

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


texts: Can genetic breeding make cows red? If so would it be acceptable as a Parah Aduma?


texts: How did the Beis Din have the authority to relax the rules of Muktza?

texts:
Shulchan Aruch HaRav (O.C. 310:16) lays out the general history of the prohibition of Mukza (Based on Shabbos 123b):

בימי נחמיה בן חכליה שהיו העם מזלזלים באיסורי שבת כמ"ש בימים ההם ראיתי ביהודה דורכי[ם] גתות בשבת ומביאים הערימות וגו' עשו חכמים סיג וגדר לאיסור הוצאה וגזרו על כל הכלים אע"פ שמלאכתם להיתר שלא לטלטלם כלל אפילו לצורך תשמישן המיוחד להם חוץ מן כוסות וקערות וסכין וכיוצא בהם מהכלים הצריכים ביותר לסעודת השבת.
ואח"כ כשראו חכמים שחזרו העם להזהר קצת באיסורי שבת חזרו והתירו לטלטל כל כלי שמלאכתו להיתר לצורך גופו או לצורך מקומו.
ואח"כ כשראו שחזרו העם להזהר יותר חזרו והתירו לטלטל כל כלי שמלאכתו להיתר אפילו לצורך הכלי עצמו אבל לטלטל שלא לצורך כלל עדיין לא נמנו עליו חכמים להתירו ונשאר עומד באיסורו שנאסר בגזרת חכמים שבימי נחמיה בן חכליה

To summarize:

In the days of Nechemia, due to a general severe laxity in keeping Shabbos, all vessels were prohibited except a limited number of types necessary to eat the meal. This was done as a סיג וגדר לאיסור הוצאה - a fence around the prohibition of carrying. This prohibition was subsequently relaxed, ultimately to Muktza as it is today.

Although I haven't found anything definitive on exactly when the prohibition was relaxed, it does seem that this was not in the times of Nechemia's Beis Din (but if something definitive could be found otherwise, that would answer the question).
However, The Rambam writes (Mamrim 2:3):

דברים שראו בית דין לגזור ולאסרן לעשות סייג אם פשט איסורן בכל [ישראל] אין בית דין גדול אחר יכול לעקרן ולהתירן אפילו היה גדול מן הראשונים
Things which a Beis Din saw fit to degree and forbid to do as a fence - if the prohibition spread to all of Israel another Great Beis Din (i.e. a Sanhedrin) cannot remove it and permit it, even if they were greater than the first ones.

If so, how could the prohibition have been subsequently relaxed?


texts:
I am very confused. I had thought that the idea that a Jewish man may not touch a niddah, any niddah, except for perhaps his first-degree relatives, was basic information. Now, someone very knowledgeable has told me that this prohibition is not so; that the rules against touching not-one's-wife are only -- ok, "only" -- from the idea that one thing could lead to another.

This distinction seems like it could make a huge practical difference, for example, with handshaking in a case of significant need, or with jostling people on a bus, and other touch that is clearly (CYLOR) non-affectionate.

So what is the real reason for the prohibition for a Jewish man to touch a woman other than his wife: a pure prohibition on touching any niddah, or as a fence against relations (or against "affectionate touch" of a niddah, which it seems is also prohibited)?

Evidence that it's niddah:

The stringencies on chuppat niddah. Although I guess there's a question of at what point the woman is considered married, to me this is good evidence, because the chances that they'd transgress under the chuppah are pretty close to zero. (But maybe, on the other hand, it could be evidence that we obey rabbinical prohibitions even if their motive no longer exists. [But then couldn't the rabbis relax their prohibition for the occasion, especially in view of the embarrassment to the bride?])
Much of the layman's Internet, including this article, which states:

  The second of these verses [...] [“Do not come near a woman during her
  period of uncleanness to uncover her nakedness” (Leviticus 18:19)],
  applies not just to one’s wife but to any other women as well, married
  or not (Responsa Rivash 425, Lev. 18:19). The rabbis extend this
  prohibition to include not just sex, but all touching. And since
  unmarried women do not go to the mikveh, they are considered to be
  always in a state of niddah –and therefore always off-limits for sex,
  or physical contact with men.

But from the same article:

Evidence that it's not niddah:

  Maimonides and Nahmanides, in a well-known rabbinic debate, consider
  how serious an infraction it is to touch a woman who is a niddah.
  According to Maimonides in Sefer Hamitzvot, “whoever touches a woman
  in niddah with affection or desire, even if the act falls short of
  intercourse, violates a negative Torah commandment” (Lev. 18:6,30).
  Yet Nahmanides’ (1194-1270) commentary states that acts such as
  hugging and kissing do not violate a negative commandment of the
  Torah, but only a rabbinic prohibition.

  The Siftei Kohen (17th century) further explains Maimonides by stating
  that he was only referring to hugging and kissing associated with
  intercourse. There are several places in the  Talmud that the Amoraim
  (talmudic rabbis) hug and kiss their daughters (Kiddushin 81b) and
  sisters (Shabbat 13a), and their behavior is considered permissible.

This answer: https://judaism.stackexchange.com/a/71543/1516
The idea that harchakos are still stricter with one's wife
The idea that many distinguished poskim permit strictly non-affectionate touch such as the handshake and jostling mentioned.

CYLOR


texts: For several months I've been looking for a new weekday tallit, as mine is starting to fall apart (see a previous question about the position of one of the corners for a photo). My personal preference, independent of colour, is to have a somewhat strong stripping pattern. In particular, I am quite fond of a certain Talitnia pattern, although I've not been able to find it. If anyone has had more luck, where, preferably on the internet, did you find it?


texts: Can "Talmud" be used when referring only to the Mishnah?

texts:
I saw on a series called unorthodox on Netflix that someone referred to something which was mentioned in the Mishnah with "the Talmud says" is this wrong? or at least rare? I am looking for more examples. Here is where it is mentioned.

I would understand if it were mentioned to refer to both the Mishnah and the Gemara but solely referring to the Mishnah without saying Mishnah sounds weird to me.

I'm not looking for the original meaning of the word Talmud but much more interested in the use of this word in religious as well as non religious and even non Jewish sectors.


texts: Definition of mini-skirt in Yabia Omer YD 6:14

texts:
In Yabia Omer YD 6:14, Rav Ovadia Yosef ruled that it is preferable for a woman to wear women's pants than to wear a "mini-skirt" (חצאית-מיני). He writes that a full skirt is preferable to both.

In the beginning of the responsum (וברור..."") he explicitly rejects the opinion of the Peri Megadim (OC MZ 75:1) that the body part שוק (which he assumes a woman must cover) refers to the thigh, while accepting the opinion that it refers to the calf.

His concluding line is:

  ובמקום שלא ישמעו לנו הבנות ללבוש חצאיות או שמלות המכסות את הברכים, יש להעדיף מכנסים על חצאיות ושמלות קצרות, עד שיוכלו להשפיע עליהן ללבוש בגדי צניעות ככל בנות ישראל הכשרות
  And in a place where the women won't listen to us to wear skirts or dresses which cover the knees, one should prefer pants to [short] skirts or short dresses, until one can influence them to wear modest clothing like all Kosher Jewish women. (my translation)

Why is R' Yosef willing to accept a skirt which only covers the knees but not the calf?

Is he saying that he prefers an uncovered שוק to wearing pants?

Is he relying Bedieved on the opinion he rejected earlier in the responsum without saying so? (Did I miss it?)
Is he just making a cost-benefit Tzniut analysis? If so is his conclusion due to leniency regarding שוק or stringency regarding pants? (This would mean that men could not recite Shema in front of a women dressed like that.)

Is he implicitly assuming that the skirt which covers the knees is being worn with opaque socks/leggings which cover the calf? (This would mean he preferred full pants to skirts which don't cover even legging-covered-knees, and all the more so to skirts which don't cover the entire calf if worn without opaque socks/leggings.)

My question is about R' Yosef's referenced opinion. Not about anyone else's opinion about anything.


texts: Company matched charitable giving and ma'aser

texts: If my company matches a certain level of charitable giving, can this be included in any way in ma'aser calculations? Does it make a difference if the company matches the donations by giving directly to the charity, or if it makes a contribution to my charity account, which I then use to make donations?


texts: Mishnah Berurah style commentary on the rest of Shulchan Aruch

texts:
a little background—
Chofetz Chaim wrote the Mishnah Berurah in a novel way, that one could learn his commentary and not need to read many others. He however kept the original text of the Shulchan Aruch, keeping it an essential part of the product. He also “invented” the other explanations on the side of his page for additional information and sources.

This is in [direct] contrast for example, with the Aruch Hashulchan who “rewrote” the book, excluding the direct Shulchan Aruch text.

The Mishnah Berurah was only written on Orach Chiam (1/4) on account of the enormous job at hand, and that it took up a majority of his life.

I have come across personally such “copycats” of the Mishnah Berurah, that present the same style of information, aiming at a similar goal. (Example pictures below)

One is on הלכות נדה in Yoreh Deah, written by Rabbi Moshe Mordechai Karp. (Printed in the back of the second volume of משמרת הטהרה.) And he actually says in the Sha’ar Page that he is following the tzurah of the Mishnah Berurah.

Another is on  הלכות שכירות פועליםcalled ‘חלקת בנימין’ written by Rabbi Binyamin Cohen. (Although he does not state his goal as being to emulate the Mishnah Berurah)

the question—

Are there others who have taken on individually such projects, with similar goals? (Including the authors mentioned above) Are there enough of these style of commentaries that one could study any section of the Shulchan Aruch under this style?

Karp

Cohen


texts: Can I do the Hoashanas service if praying alone?

texts: If one is not able to make it to a minyan one day during sukkos, can he still say or do any of the day's Hoshanas services? Would it be different on Hoshanah Rabbah because of the additions?


texts: Is there a chasidus that is makpid on dikduk?

texts: I know siddur chabad meant to be meduyak but I'd like to know if other chassidus or their rebbes are makpid on correct dikduk / wording as I often read they are not on pronunciation, accentuation and the like.


texts: What is this custom of chasidim to say tehillim after maariv chol hamoed Sukkos?

texts: I see a chasidic minyon that has been saying tehillim with a specific niggun every night of chol hamoed after maariv, it seems like a well known practice, does anyone know what it is?


texts:
I came across this in Mishna B'rura 581:27:

  ואין לילך על קבר אחד ב״פ ביום אחד.

That is, roughly:

  And one should not go to one grave twice in one day.

(This is in Baer Hetev :17 also, who cites the Arizal as a source.) Why not?

(I translate it as "go to" not "walk on" in light of MB 539:41, who in that way interprets the same phrase in Rama there, and who says not to walk on a grave altogether.)


texts: A punishment for souls that do not immediately merit to enter gan eden (olam haba?) is to be flung about in the "kaf hakelah". What exactly is that? What is its purpose? Why specifically is that form of punishment used?


texts: Tradition for Choosing What to Call a Secular Holiday on a Hebrew Calendar

texts:
I received a solicitation for a donation from a well-known and rather large centrist Orthodox Yeshiva/Mesifta/Kollel in Brooklyn. The organization included in the mailing a weekly pocket diary as a gift. I noticed that some American holidays were noted by name such as  Labor Day, Thanksgiving, Independence Day; others, such as MLK Day, Lincoln's Birthday, and January 1st/New Year's were noted by the designation "Secular Holiday."  It seems in addition to January 1st/New Years Day, all of the holiday's named for someone (Lincoln, Washington, not sure Columbus) or were Christian in nature (Easter, Christmas, All Soul's Day, Etc, were listed either as "Secular Holiday" or not at all.

What is the halakhic reasoning/sources  guiding the decision of naming/printing  the American holidays  by their actual name or for substituting "Secular Holiday" in their place? Where did this tradition begin and how long has it existed?


texts: Can i write the letter "t" without worrying that I'm making a cross?

texts: Is it important for a Jew to avoid making the letter "t" without the curl on the bottom in order to avoid making a letter that looks like a cross? Is it something that some communities try to avoid but others do without qualms or is it something that all Jews avoid? Is it important enough so that one should correct others  (students,children,friends) about it?


texts:
Chazal used various hermeneutical rules, such as R' Yishmoel's, to interpret the Torah and to derive novel halachos from it (as well as get support for existing ones).

Can we use those rules nowadays for the same purpose - i.e. to derive novel halachic principles (and not just apply existing principles to new practical situations)? If not, is it because we don't possess some required tradition or knowledge to do so? If that's the case, why wasn't it written down, along with the rest of Oral Tradition?


texts:
This is my first post here.

I'm fairly familiar with cooking on Shabbat, but I have a few specific questions.

I know there are issues with using the warming setting on an oven to keep food warm. Mostly around opening the door causing the heating element to (eventually) turn on, which is why many hold that you need to take everything out of the oven at one time.

What about these two cases:

1) Fully cooked food is in the oven (on a warming setting) before Shabbas begins. I set the timer so the oven turns off just before I'd want to serve the food. So the oven is still warm, but off. Can I then take one item out at a time, and leave the rest in the still warm, but off, oven?

2) If you rely on the the opinions here that fully cooked (dry) food could be reheated on Shabbas. Would you be able to put the cold (dry) food into an oven that off at 10:00, and have a timer set that would turn the warming function on at 10:15 and off again at 12:30, and then remove the food after it's turned off at 12:30?


texts:
Related to this question.

Can tax itself (particularly in the land of Israel) ever be considered maaser? If your tax money is going towards nationally funded projects, building infrastructure, developing the land, benefits and support (etc.) why wouldn't it be considered maaser?

The ramification being that you would have to recalculate the maaser that you would actually pay given your income, post tax, which could be nothing if the tax you pay is high enough.


texts:
How much is "enough sourdough to ferment"? Orla 2:6 refers to it as a qualitative measure, independent of the 200:1 ratio which is the quantitative measure that would render the sourdough indelible even if it didn't have the aforementioned potency.

So what is "k'dei l'chametz"? The amount of material needed to leaven some known but unstated mass of dough? The amount needed to activate this mass of dough? Some part of this mass of dough? Surely there are degrees of fermentation possible ranging from the infinitesimal up to. . .extremely fluffy?


texts: When Noah cursed Canaan in Genesis 9:25, was Canaan a full grown adult?


texts: Source that Amorayim are not required to know Beraitot/Toseftot

texts:
I was told that some Rishonim on Sha"s comment that Amorayim were not required to know Beraitot or Toseftot, they only were required to know the Mishna.

Where's that source?


texts: Implications of "According to Your fear is Your anger" ("כיראתך עברתך")

texts:
It says in Tehillim 90 (a chapter attributed to Moshe Rabbeinu, if that affects anything):

  יא:  מִֽי־י֖וֹדֵעַ עֹ֥ז אַפֶּ֑ךָ וּ֜כְיִרְאָֽתְךָ֗ עֶבְרָתֶֽךָ: לִמְנ֣וֹת
  יָ֖מֵינוּ כֵּ֥ן הוֹדַ֑ע וְ֜נָבִ֗א לְבַ֣ב חָכְמָֽה: 11 Who knows the
  might of Your wrath, and according to Your fear is Your anger.         12
  So teach the number of our days, so that we shall acquire a heart of
  wisdom.

I saw in another translation: "According to the fear of You is Your anger."

I was trying to find out what all this means and saw the following gemara (Taanit 8a or thereabout) :

  אמר רבי יוחנן כל המצדיק את עצמו מלמטה

  מצדיקין עליו הדין מלמעלה שנאמר אמת מארץ תצמח וצדק משמים נשקף רבי חייא
  בר אבין אמר רב הונא מהכא (תהלים צ, יא) וכיראתך עברתך

  § Rabbi Yoḥanan said: Whoever is exacting with himself, by striving to
  act righteously in every way on earth below, he is judged in an exact
  manner in Heaven above, in order to improve him further still, as it
  is stated: “Truth springs out of the earth, and righteousness has
  looked down from heaven” (Psalms 85:12). Rabbi Ḥiyya bar Avin said
  that Rav Huna said that this idea is derived from here: “And Your
  wrath is according to the fear that is due to You” (Psalms 90:11). The
  level of God’s wrath correlates with the offender’s fear of God.

  ריש לקיש אמר מהכא (ישעיהו סד, ד) פגעת את שש ועושה צדק בדרכיך יזכרוך הן
  אתה קצפת ונחטא בהם עולם ונושע אמר ריב"ל כל השמח ביסורין שבאין עליו
  מביא ישועה לעולם שנאמר בהם עולם ונושע

  Reish Lakish said that this principle is derived from here: “You took
  him away who joyfully performed righteousness, those who remembered
  You in Your ways, behold You were wroth, and we sinned, upon them have
  we stayed of old, that we might be saved” (Isaiah 64:4). This verse
  also teaches that God displays wrath specifically due to the
  transgressions of those who are accustomed to acting righteously.

This is all very difficult to swallow. It seems to say that one who sins only  occasionally is punished more harshly for his sins than one who sins frequently. How does it not fly in the face of the entire reward and punishment doctrine? (Is it suggesting, for example, that one is still rewarded for increasing observance, but with diminishing returns?)

We have a mitzvah to fear G-d at all times, said Rambam or maybe Rashi. But the assertion that "the level of God’s wrath correlates with the offender’s fear of God" is hardly encouraging in this matter. (How can we give our utmost in this mitzvah anyway?)

Finally, how does this all square up with the known idea (again I can't find the source, but I am quite sure it exists in Chasidus Chabad if not elsewhere--I think it is the primary thought underlying the over-the-top efforts we make for Pesach, for example) that one endeavors to go beyond the letter of the Law precisely out of love and gratefulness to G-d for His own chesed in dealing with us? It seems quite backwards that we should set ourselves up to incur punishment if G-d forbid we fell short of our ambitions.