texts: During which plague did the Baal Shem Tov advise writing a Sefer Torah

texts:
The United for Protection campaign says:

In the times of the Baal Shem Tov a terrible disease swept through his town of Mezibush. (…)
Only by uniting together in the creation of a new Torah scroll, he explained, would the town be spared. (…)
Miraculously, as the Torah was written, the community began to heal. This scroll became known as the “Miracle Sefer Torah.”

Wikipedia's list of epidemics only includes a single entry for central Europe during the 1700s, wiz. the Great Plague of 1738–1740. But Wikipedia on Medzhybizh says:

Baal Shem Tov (…) lived in Medzhybizh from about 1742 until his death in 1760.

There could have been a minor outbreak during his time there, since the plague lingered on:

Between 1701 and 1750, 37 larger and smaller epidemics were recorded in Constantinople, and 31 between 1751 and 1800.

Still, with my inability to find any other references than those pointing to the campaign, I ask:

What sources do we have for this story about the Baal Shem Tov?


texts:
Can semicha (rabbinic ordination) be removed today? If so, what is the criteria for removal?

slightly related


texts: Where can I buy the sefer Imros Tehoros?

texts:
I discovered a wonderful sefer on the Otzar HaChachma program (and on Hebrew Books here http://www.hebrewbooks.org/15241) and can't find a copy of it in any bookstore. It's called אמרות טהרות and is on Bava Metziah. The last printing of the book seems to have been in the 60's.

Where can I get this book? I live in Israel, so if anyone knows of a place here to look that would be the best.

[I do not want to order a copy made from the PDF on HebrewBooks since, as the comment shows on the HebrewBooks page, that version is missing many pages.]


texts: Can I order hard-boiled eggs baked in a oven used only for eggs. How about in a non-kosher kitchen?

texts: Is one allowed to eat hard "baked" eggs (not boiled in a pot) from a non kosher juice bar that only serves juices and eggs. Their oven is only used for eggs, as they don't serve any other food.


texts: Why do Beis Shammai and Beis Hillel argue twice regarding kiddush?

texts:
In Berachos 51b (8:1), Beis Shammai and Beis Hillel argue about when making kiddush on an ordinary seudah whether one should make the brachah on the day first, or the brachah on the wine. Beis Shammai holds the former; Beis Hillel holds the latter.
In Pesachim 114a (10:2) they have exactly the same argument regarding Kadeish at the Seder. Why do they need to have the same argument twice? Why can't they argue about seudos in general, and I would understand that they hold the same regarding the Seder? Why would I think it would be different?
In fact, the Gemara in neither sugya addresses the replication, but it does explain the argument, and it gives the same explanation. That is, according to Beis Shammai, the blessing on the day comes first because the day is what causes the wine to be drunk, and chronologically the day begins before the wine is drunk. According to Beis Hillel, the blessing on the wine comes first because the wine is what sanctifies the day, and the birchas hayayin happens more often than the birchas hayom; thus, tadir v'she'eino tadir tadir kodem.
Do these reasons not apply to the Seder that we would think either Beis Shamai or Beis Hillel would hold differently?


texts: Does anyone have a citation (specific sefer with daf/se'if please) that links the concept of malchut to the concept of the feet?


texts: How is shechitah done without machinery?

texts:
Ah, Africa... A work colleague and I have been comparing animal slaughtering techniques in our respective traditions. He says that for a large animal like a cow that cannot be restrained manually they will stroke its neck to calm it and then stab it downwards into the neck to sever the spinal cord. Once it has dropped to the floor they will cut its throat.

The laws of shechita do not allow that. To the best of my knowledge, nowadays in a modern kosher abattoir a cow or bull is hoisted up and held by a machine to facilitate access to its throat. What did shochtim do before these helpful machines?

I remember reading about restraining rings fixed to the floor in the Temple, and I suppose that was the standard way of shechting, but how did it practically work? Were these rings hinged? Did you have to force the animals head down? A bull will win any contest of strength, so there must have been some tried and tested technique for a slick operation.

Pictures and/or diagrams would be very helpful, but consider that sensitive readers might prefer a link to disturbing images rather than embedded pictures.


texts: Source for story of Rashi, the King, and the Four Horsemen

texts:
There is a story (you can read the details here) about Rashi telling a King that he will conquer Yerushalaim for 3 days and return with 3 horses and 3 riders. The King returned with 4, but as they entered the city walls, a stone fell down and killed 1 of the riders and his horse, fulfilling Rashi's words.

What is the source of this story?


texts: Can I make a condition that any money I think to donate to Tzedakah is an invalid donation until I actually give it?

texts:
Is it possible to make a Tenai [condition] that any money I think to donate to Tzedakah is an invalid donation until I actually give it? I would want to do this because a Meshulach [collector] may come over to me, and I may decide to give him a dollar or something, and then he may turn around and leave. I know that the obligation to give Tzedakah can be established by thought and doesn't need a physically donation to come into effect, so I am worried that I'd have to chase him to give it to him.

My questions:

Does my concern even require resolution?
Would the Tenai outlined above actually help?
If it wouldn't, what else can one do?


texts: Why do we follow the "basra'a" - later one?

texts: We know in Shas that in various situations, when there is a machlokes as to how to pasken, we follow the opinion of he that was chronologically later. (Ex. see Tosafos to B'rachos 13b s.v. Amar Rava.) Certainly, we could assign logic to this and suggest reasons. However - would anyone know of a mareh makom (source) that discusses the reason for this?


texts: Are all silent shemoneh esreis of rosh hashanah the same?

texts: Are the individual silent shemoneh esreis of maariv, shacharis and mincha of Rosh Hashanah identical?  Also, are the individual silent shemoneh esreis of Yom Kippur; maariv, shacharis, mincha and neilah identical?


texts: is there a list of the 93 vessels used in the temple daily?

texts: The mishna in tamid 3:4 indicates there were 93 keilim used in the Beit HaMikdash daily. Is there a source which lists all 93?


texts: Does the Tanach tell us 36 times to love the stranger?

texts:
If you Google "love the stranger 36 times" you get 93,100,000 returns.  Indeed, I've been hearing this line for ages:

  "36 times in the Tanach God tells us to love the stranger." [Bava Metzia 59b]

I was never able to find a list of these 36 quotes.  Can anybody help?

[Here, I'll start:  "וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר – You shall love the stranger." [Deut. 10:19]   :-)  ]


texts:
The Ba'al HaTurim to Devarim 1:13 notes that the word ואשמם, "And I will place [the judges as your head]," is written without the י after the ש. (This is up to debate amongst the commentaries, and not for this discussion.) He writes that the lack of the י, whose value is 10, alludes to 10 commandments given over to judges. Although he does not list them, the Artscroll Ba'al HaTurim (Devarim, pg. 1813, note 41) quotes R' Chaim Kanievsky in his notes on Peirush HaRokeiach, who in turn quotes p. 140 of Otzar HaMidrashim, who in turn quotes Midrash Hashkeim.1 That Midrash claims there are ten positive mitzvos and ten negative mitzvos given to the judges:

Don't show favoritism in judgement (Devarim 1:17)
Don't tremble before any man (Ibid.)
Don't pervert justice (Vayikra 19:15)
Don't favor the impoverished (Ibid.)
Don't honor the great (Ibid.)
Don't pervert the judgement of the destitute (Shemos 23:6)
Don't pervert the judgement of a convert or orphan (Devarim 24:17)
Don't pervert judgement (Devarim 16:19)
Don't show favoritism (Ibid.)
Don't take bribes (Ibid.)

The Midrash concludes by saying that just as there are 10 commandments to judges, so, too, there are 10 Commandments Statements, which shows that Hashem values the judges as He does the Torah itself.

Why does this Midrash list these particular mitzvos? The Rambam, at the beginning of Hilchos Sanhedrin (Sefer Shoftim), lists 30 mitzvos related to the judges. Once you narrow the list to those directed at the judges themselves, you get the following list:

To follow the majority
Not to convict until you have a majority of at least two
Once a judge votes to acquit, he may not change his vote to convict
To kill certain individuals by stoning
To kill certain individuals by burning
To kill certain individuals by beheading
To kill certain individuals by choking
To hang bodies that were killed in court
To bury those killed in court on the day they were killed
Not to leave those who were hung2 for extended periods of time
Not to let a witch live
To give lashes to the wicked
Not to give too many lashes
Not to punish one who was forced
Not to judge on assumptions
Not to take pity on a murderer or damager
Not to favor the poor
Not to honor the great
Not to tilt justice against known sinners
Not to pervert justice
Not to tilt the justice of an orphan or widow
To judge righteously
Not to be afraid of the litigants
Not to accept bribes

So if there are 24 mitzvos directed at the judges, why does the Midrash list these ten in particular? Further, the Midrash starts off by saying that there are ten positive and ten negative mitzvos. If you want to say that over the years we lost some of the text and we lost the part that lists the ten positive mitzvos, fine. But the Rambam only lists nine positive mitzvos!

To sum up: How can the Midrash say that there are only ten negative mitzvos directed at judges, when there are much more? And how can the Midrash say that there are ten positive mitzvos directed at judges, when there are less?

(If someone can conjure up another Rishon's list of mitzvos that provides exactly 20 mitzvos, ten positive and ten negative, directed at judges, that would be an acceptable answer. We don't need to pasken a Midrash as Halacha, so there's no issue that the Rambam doesn't go like the Midrash; the question is which list the Midrash is using.)

1If somebody can find that original source, that would be great, but not necessarily necessary to properly answer this question.

2Hanged is only used when one was killed in that fashion.


texts:
In this discussion, it's stated: "There is a minor tractate in the Talmud called Brit Millah which lists all the people born circumcised."
Can anyone point me towards a copy of this tractate (which doesn't appear in Bar Ilan's list of minor tractates) or towards other sources which contain a list of people born circumcised/ more recent sources which discuss this list?


texts: Vilna Gaon's gematria for the number of kosher & non-kosher sukkot in Masechet Sukkah

texts:
I remember once learning that the Vilna Gaon said that Maseches Sukkah (Bavli, Yerushalmi, Tosefta) talks about 85 non-kosher sukkot and 91 kosher sukkot.

The Gra said the way to remember this is that:
סכה (with no "ו") has a gematria of 85 - which represents the number of non-kosher sukkot.
סוכה (with a "ו") has a gematria of 91 - which represents the number of kosher sukkot.

A couple questions:

1) Does anyone know the source/ link where this teaching can be found?
2) Has anyone scoured the Bavli, Yerushalmi, Tosefta and compiled a list of these 85 non-kosher and 91 kosher sukkot?


texts: Seeking recordings of Rabbi Yitzhak Meir Kogan

texts: I am looking for tapes or CDs by Rabbi Yitzhak Meir Kogan olove sholom from Detroit. Where can I can buy some lectures from such a prolific Rabbi?


texts: Are these "Teachings of the Jewish Talmud" and does a typical Jew believe this?

texts:
I've come across a page that lists quite a few items as "Some of the teachings of the Talmud". They are pretty harsh things and I kind of doubt a reasonable and kind person would believe and follow them, whether Jew or not.
Starting on that page from the heading:

Some Teachings of The Jewish Talmud [This is the heading]
The Talmud specifically defines all who are not Jews as non-human
animals. [This is the first summary]
[The parts supposedly from the talmud that say this follow.]

it lists many items (way to many to quote all) and they can certainly be construed as anti-Semitic (as the site generally appears to be).
Are these works generally considered part of the Talmud? Are they accurately represented in the brief summaries? Does a typical Jew believe and follow these things (or should they, I guess)?
Disclaimer: I'm not even sure what the Talmud is. I know many modern Jews revere it and that it is a collection of Rabbinical works, but that's about it.


texts:
Does a bracha said after eating a specific food rely on the food being eaten or on the bracha (and its intention) made at the beginning?
If, hypothetically, I make a shehakol at the beginning and then find out that the food I am eating (or "I have just finished eating") should have demanded a mezonot, would my bracha achrona be a borei nefashot (as it called forth by the intention/awareness I had when I said the bracha before eating) or an al hamichya (as it is called forth by the particular food that I ate, whether I knew it at the time or not)?
The Shehakol, bedieved, seems to have been acceptable according to the Rambam in this answer.


texts: Should we allow women to dance with a Torah on Simchas Torah?

texts:
Active women in my shul are demanding the right to dance with a Torah on Simchas Torah, behind the mechitza. They are saying that it is not something forbidden, and that it is religiously healthy.

Should we not let them? [ and what excuse (reason) can we give them for not letting them? ]


texts: It is the custom of some to say the Daily Nasi on the first 13 days of the month of Nissan. Is there any ideal time of day to day this?


texts: Is there a "peshat"-style commentary on Chaim Vital's Etz Chayim?

texts: Does there exist a commentary that explains the basic (if it weren't kabbalah i would say "peshat") of  Chaim Vital's Etz Chayim (as opposed to a commentary "al derech ha-derush" which expands or embellishes beyond the simple meaning of the words.) To clarify I'm not talking about a general summary of Kabbalas ha-Ari (e.g. Kelah Pischei Chochma of the Ramchal) but rather a commentary on the actual text of Etz Chayim. (e.g. like the Sulam or Masok m'Dvash on the Zohar).


texts: PTIJ: Why is a formal marriage ceremony necessary?

texts:
Most marriages come together in the form of an elaborate gathering, in which the bride receives her official document detailing the husband’s responsibilities towards her, the kesuba.
However, often in the Talmud the ruling is:

יוציא ויתן כתובה
He may take her out, and give her the kesuba.

Why has this practice been discontinued, or is it still a legally binding method of effecting marriage?

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


texts:
We see at least 3 names of Sarah in Sefer Breishit.

Sarah (obviously)
Yiscah (Rashi to 11:29)
Lucy (18:6)

We see Lucy from what Avraham tells her: לושי ועשי עוגות -- Lucy, and make cakes!
Questions:

Why was she called Lucy?
What other names did she have?
Bonus: how did these various names relate to her multiple lives?

Avraham, you've got some 'splaining to do!

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


texts: Which Tana said the shem hafemorash and why?

texts: I remember learning a gemarah (midrash?) that one of the tanaim (possibly R' Chanina [ben Dosa]) said the shem hameforash explicitly. Can you source this story and explain why the shem hameforash was used?


texts: Tonight at religious school we were discussing Kosher laws and how to build/keep a kosher kitchen. While we were discussing different meats, one of the jokers in school asked if you could eat a mermaid, since it would have scales and fins. Would it be possible to eat one?


texts: Is it against halacha for a woman to play a musical instrument in front of a man?

texts: I'm a BT and have gotten my bachelor's and master's in percussion performance. I started becoming observant during my master's and now I'm wondering how the future will be playing music and being a Torah-observant Jew. I know there are even questions about playing music at all, especially for not simchas, but what is the halacha about a woman playing an instrument in front of a man? Is this assur? Is it not tznius? Thank you in advance.


texts: The Mitzva of Peru U'Revu (Reproduction) - when does it start?

texts:
The first commandment in the Torah is Peru U'Revu, the commandment to "be fruitful and multiply" (Bereshit 1:28).

When does the obligation to fulfill this commandment begin?
Does the Mitzva of Peru U'Revu start at 13, when a child becomes Bar Mitzvah, and is obligated in Mitzvot? Or perhaps 18, since the Mishnah tells us that 18 is the age to get married? Or perhaps another age?

If not 13 - why not? (sources please)


texts: Unknown barechu on Friday Asarah Beteiveit

texts:
I've been thinking about this for a while, and this question reminded me.

If you're walking past a shul between plag and shkiya on Friday Asarah Beteiveit and you hear Barechu but don't know if it belongs to mincha or maariv, and you are not ready to accept Shabbos yet, can you answer?

It's hard to imagine that it's possible to not know whether with a particular action you are accepting Shabbos or not - either you have daat or you don't.  I understand that in an ordinary situation responding to barechu automatically means you have daat that it's night=Shabbos, but here you don't know whether this barechu belongs to the night or the day.

(This could really be relevant in a place where some people follow the more lenient psak as mentioned here and are therefore davening early, assuming that the baal tefilla is inexperienced and can't do the Friday night niggun for barechu.  I've heard some who  can't.)


texts:
In this week's Parsha - יִתְרוֹ - we have the first occurrence (AFAIK) of the Shofar blast announcing something. בִּמְשֹׁךְ הַיֹּבֵל הֵמָּה יַעֲלוּ בָהָר. When you hear the long shofar sound, you may again climb the mountain.

Rashi points out that this was a divine Shofar blowing
 - ושופר של אילו של יצחק היה - in which case we understand how a few million people could hear it.

However, in various places in תנ"ך we see the Shofar being used for announcements; often to signal the end of a conflict. The shofar was sounded and the conflict ended. Somehow everybody heard it and put their weapons down.

E.g.: Shmuel-2 Ch. 2 18 verse 16:

  וַיִּתְקַע יוֹאָב בַּשֹּׁפָר וַיָּשָׁב הָעָם מִרְדֹף אַחֲרֵי יִשְׂרָאֵל כִּי חָשַׂךְ יוֹאָב אֶת הָעָם

Yoav blew the shofar and the nation stopped chasing the Israelites, for Yoav spared the nation.

How did this work? How far can the sound of a Shofar travel - even if they had an entire group of Shofar blowers.

How did people know this was a genuine peace-blast and not some peace activist trying to end the war?

The most astounding case is in Shmuel-2 Ch. 15 verse 10:

  וַיִּשְׁלַח אַבְשָׁלוֹם מְרַגְּלִים בְּכָל שִׁבְטֵי יִשְׂרָאֵל לֵאמֹר כְּשָׁמְעֲכֶם אֶת קוֹל הַשֹּׁפָר וַאֲמַרְתֶּם מָלַךְ אַבְשָׁלוֹם בְּחֶבְרוֹן

Avshalom sent spies to all the tribes with instructions that when they hear the Shofar blast they should announce that Avshalom was crowned in Hebron.

How would the blast travel, reliably,  all over the country?


texts: Considering the emphasis we place on proper pronunciation, particularly for the purposes of b'rachos, declarations, and prayer, how should a heh with a schwa under it be pronounced in an intermediate position in a word to satisfy the requirements? E.g. פדהאל, or נהדר


texts: How was brit milah practiced during the First Century?

texts:
The Christian New Testament records that both John the Baptist and Jesus were circumcised on the eighth day in accordance with Jewish Law.

Luke 1:57-60 English Standard Version (ESV)

  Now the time came for Elizabeth to give birth, and she bore a son. And her neighbors and relatives heard that the Lord had shown great mercy to her, and they rejoiced with her. And on the eighth day they came to circumcise the child. And they would have called him Zechariah after his father, but his mother answered, “No; he shall be called John.”

Luke 2:21-39 English Standard Version (ESV)

  And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb.

Did a priest or rabbi come to the home to perform the circumcision?  Were there formal traditions or prayers recited, and if so, what do we know about them and how do we know about them?  What is the English translation for a typical prayer or blessing said at circumcision?


texts:
No, wait. Before you shake your head in disgust and think, "What are you thinking? Of course he's Ashkenaz!"consider what he writes in סימן מז סעיף יב:

  ברכה ראשונה היא: "אשר קדשנו במצותיו, וצונו על דברי תורה". כלומר: לדבר וללמוד בתורה. והאשכנזים גורסים "לעסוק בדברי תורה"

He writes the Sephardic/Kabbalistic minhag first!
Furthermore, I recently heard from a very learned and well known Rabbi that him being Ashkenaz is a misconception, and he was actually Sephardic.

Are there any sources to this?

P.S.- Yes, I know his last name is Epstein. And also, I know it's hard to believe, but I can't just disregard what this Rabbi said as completely incorrect.

Something that I think should be clarified: Look, I don't believe he's Sephardic either. I'm just asking whether somebody else has something revolutionary that I or you have never seen before that establishes him as Sephardic. If you don't think so, feel free to ignore this question then.


texts: If I have a Key chain with Muktzeh on it can I use the keys on the  Key chain?


texts: Can one use a water butt(s) as a keli mikvah?

texts: In my house we have a water butt connected to the gutter from the roof that fills when it rains. Could we use it as a keli mikvah if we connected two of them by a hose pipe so that the total water exceeded 40 seah?


texts:
I have read that Olam HaBa is an idyllic state in which the world will exist after the Moshiach arrives. Is this correct?

But I've also read that Olam HaBa is only for the righteous of all nations, who will be resurrected to live in an idyllic Earth. So all humans die before Moshiach comes?

The confusion here is further compounded by some Jewish commentary that later still (or alternatively), the righteous humans will enter Gan Eden... the others Gehonim. How does this work out?

I'm assuming that Gan Eden is the Jewish equivalent of paradise found in various other religions. Do I as a Gentile have to do certain things to get there?


texts: Will we follow Beis Shammai in times of Moshiach?

texts: I've heard a few times that in the times of Moshiach the Halacha will follow the opinion of Beis Shammai. What is the source and reasoning for this? Is it true? We will no longer follow Beis Hillel but follow Beis Shammai?


texts: What word has the highest numerical value in Tanach?

texts:
What is the word with the highest gematria (numerical value of the letters) in Tanach?  I'm guessing off the top of my head תשתרר of parshas Korach, but a methodical search might find something else.

Is there any source attributing any significance to the word that happens to have that highest gematria?


texts: Meaning of the phrase "all Holy Scripture defile the hands."

texts:
I'm sorry if this question is too basic (I'm really impressed with the learned people answering questions on Mi Yodeya!).

I was reading about the Council of Jamnia on Wikipedia:

https://en.wikipedia.org/wiki/Council_of_Jamnia

And I came across this:

Jewish sources contain echoes of debate about biblical books but canonicity was not the issue and debate was not connected with Jabneh... Moreover, specific canonical discussion at Jabneh is attested only for Chronicles and Song of Songs. Both circulated prior to Jabneh. There was vigorous debate between Beth Shammai and Beth Hillel over Chronicles and Song; Beth Hillel affirmed that both "defile the hands." One text does speak of official action at Jabneh. It gives a blanket statement that

"all Holy Scripture defile the hands,"

and adds "on the day they made R. Eleazar b. Azariah head of the college, the Song of Songs and Koheleth (Ecclesiastes) both render the hands unclean" (M. Yadayim 3.5).

Can someone explain to me what is meant by "all Holy Scripture defile the hands"?


texts: "Hit him with a hammer until he pays attention!" Literally?

texts:
Abaye makes a rather harsh judgment on someone who is unattentive in prayer (Ber. 34a): Hit him with a hammer until he pays attention!

Is this meant to be taken as Halachah? Or is it just meant to dismiss R' Papa's suggestion that it may be alright to repeat words if you weren't paying attention at first?

This question is part of the Daf Yomi Challenge.


texts: Why does one need to give the kiddush wine to a minor when saying Kiddush in shul?

texts:
O.C. 269:1 (Sefaria translation in English):

  It is the custom to recite Kiddush in the synagogue, however, the one
  who recites does not taste the wine of Kiddush but gives it to a minor
  to taste because Kiddush is recited at the place where the meal is
  eaten. From the outset this custom was established for the sake of
  [communal] guests who eat and drink in the synagogue, so that they may
  fulfill their obligation. And today, even though [communal] guests do
  not eat and drink in the synagogue, the custom remains.

Why are we concerned about giving the wine to a child? If the person making Kiddush in shul does not fulfill his obligation of saying Kiddush because it is not said where the meal is, what would be the problem by his drinking the wine? He would still need to make Kiddush when he went home! Is there some other prohibition or restriction that I'm not seeing, here?


texts: Is the profession of selling interview recordings, as depicted on Shtisel, ethical?

texts:
A man makes a living videotaping extensive interviews with nursing home residents, then selling them to the survivors for a high sum of money when the subject dies. If the survivors balk, he tells them he is running low on disk space and will have to erase the recording if they don't want it. Is this Jewishly  ethical or an excellent idea?  The interviews are not commissioned by anybody, but the subjects are eager to talk and tell their stories.

(This is a subplot of the Israeli serial Shtisel, now showing on Netflix.)


texts: May someone avoid drinking on purim when on medication that could interact with alcohol?

texts: For better or for worse, a great many people take medication for depression or anxiety which would be truly bad news to combine with alcohol. I was under the impression a celebrant MUST get drunk enough to not be able to identify Mordechai from Haman, but was not sure whether this is merely an optional custom or mandatory portion of observance. Can someone taking said medications opt out of drinking during Purim?


texts:
I was speaking with a sofer today and he suggested for tying tefillin knots to use a sefer entitled Tefillah L'Moshe. However, upon searching the title, I came across no fewer than three seperate sefarim of that title. Does anyone know of the particular version in question and if it is available on Hebrewbooks.com?

PS. I presently use Sefer Ta'amei Haminhagim for tying knots, so this is more about the sefer itself and the portion wherein the information is contained.


texts: How many witnesses have to concur - two or three?

texts:
Devarim 17:6 says that the testimony of two or three witnesses should be used to determine the death penalty for someone who was found to have bowed to idolatry. Rash"I implies that all the witnesses have to concur and form a unified testimony - whether that means 2 or 3 people. I.e., if you have 2 that say one thing and the 3rd says the opposite, the entire group is invalidated.

I'm curious if there are exceptions to this unified concurrence. For example, I recall reading that regarding the witnesses that come to Jerusalem for the purpose of Kiddush hachodesh (new moon), two witnesses need to concur. The witnesses are questioned, and if a group of two appear and the two give different opinions, Sanhedrin waits for an outsider to appear and concur with one of the others so that eventually they will have two concurring witnesses.

Can this same scenario apply to criminal or civil cases, in general? Or is Rashi's explanation regarding unity applicable only to this specific scenario of serving idolatry?


texts: מחני נא -- Moshe's real name isn't mentioned

texts:
In Shemot 32:32, Moshe tells Hashem:

וְעַתָּה אִם תִּשָּׂא חַטָּאתָם וְאִם אַיִן מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ:
And now, if You forgive their sin But if not, erase me now from Your book, which You have written.

Many commentators have pointed out (see Moshe's name is missing) that Moshe's name is not written at all in Parshat Tetzaveh (immediately preceding Ki Tisa, the source of this pasuk).
However, Moshe's original name is never mentioned in the Torah (see Did Moshe have an earlier name?). Could this also be because of מחני נא מספרך?
Are there any sources that suggest this?


texts:
Brachos 28b Shmuel Hakattan coined the Bracha of V'Lamalshinim.

Brachos 10a mentions a story where Rabbi Meir was being bothered by people and prayed for their demise. His wife Bruria tells him do not pray for them to die, pray that they should repent. He followed his wifes advise and they repented.

Why do we pray in V'Lamalshinim that these people should have no hope (Al Tehi Tsikva), they should be lost (K'Rega Tovaid), they should be cut off quickly (Mehaira Yikoraisu), etc. Why do we not Daven for them to repent?


texts: Significant drop in the age of having first child after the Flood

texts:
There is a significant drop in the age of having first child after the Flood. Shem begot Arpachshad already two years after the Flood, when he was 100. Arpachshad begot his first child when only 35. And so forth. Is this drop related to the commandment that Hashem gave to Noach, to procreate and fill the Earth? If so, this commandment was given much earlier to Adam, and it did not lead to the same effect.
Any references to some commentary? I did not find any mefaresh that would relate to this.


texts: Prayer Meditation; help understanding terms

texts:
Could someone explain the terms of kavanah, hitbodedut and hitbonenut in relation to Tefilah (prayer)? I know that these are all forms of meditation of some kind; but are they integrated in the way one prays?

I try to figure out these concepts around prayer and the way they tribute to it.

I read the following online:

  There’s a teaching in the Gemara about the Hasidim rishonim (anyone
  who knows the source?). In the first generation of pious Jews, who
  before sitting down to pray the morning service would first meditate
  for an hour in order to be able to bring full concentration and
  intention to reciting the prayers words – and after the morning
  service, would meditate for an hour in order to let the prayers fully
  percolate into their hearts and souls. Two hours of contemplative
  practice for every hour of liturgical prayer; wow.

  Much later in our history, the movement we now call Hasidism,
  inherited those meditative practices along with the kabbalistic
  aspiration of seeking devekut with G’d. A variety of contemplative
  practices arose in Hasidic communities. One is hitbonenut
  (contemplation), another hitbodedut (self-seclusion)


texts:
In Bamidbar, 24:10, we read

  וַיִּֽחַר־אַ֤ף בָּלָק֙ אֶל־בִּלְעָ֔ם וַיִּסְפֹּ֖ק אֶת־כַּפָּ֑יו וַיֹּ֨אמֶר בָּלָ֜ק אֶל־בִּלְעָ֗ם לָקֹ֤ב אֹֽיְבַי֙ קְרָאתִ֔יךָ וְהִנֵּה֙ בֵּרַ֣כְתָּ בָרֵ֔ךְ זֶ֖ה שָׁלֹ֥שׁ פְּעָמִֽים׃
  Enraged at Balaam, Balak struck his hands together. “I called you,” Balak said to Balaam, “to damn my enemies, and instead you have blessed them these three times!

The Judaica Press reads "and he clapped his hands. "

Some of the commentators explain what the word vayispok means, but I can't find any that discusses why the clapping is mentioned. Yes, Balak was angry, but we know that from "vayichar af". Is anything gained by telling us that he also clapped his hands? Other people have been angry in the text but I don't recall that the Torah makes a practice of telling us that they stamped their feet or shrugged their shoulders unless that action was independently important (like Moshe's action of throwing down the Luchot in Sh'mot 32:19).

So why does the clapping matter enough to be mentioned?


texts: Davening early Maariv first night of Shavuos

texts: I have always heard that on the first night of Shavuos you should wait till Tzais HaKochavim for Maariv in order to have Temimos - 7 complete weeks of Sefira. Recently I heard that Harav Ovadia Yosef holds that it is not an issue and you may make an early Yom Tov. Does anyone know if this is correct and what the reasoning is?


texts: Do any sfarim mention halachic ramifications of the fundamental beliefs?

texts:
Do any post Rambam halachic works or accepted poskim mention how the fundamentals effect halachic status of people or things?
Do they discuss if halcha follows Rambam and his thirteen ikrim, or Seffer HaIkrim and his three?
Is there a middle ground, such as you must believe the thirteen, but only the three have halachic ramifications?

To clarify, I am not looking for Machshava/Mussar/Kabbala works that mention what a person is required to believe and what his relationship with Hashem is based on these beliefs, whether in this world or the next. This would include a halchic work which for whatever reason chooses to mention fundamentals without mentioning their ramifications halachicaly.
On the other hand a seffer which is officially considered Machshava/Mussar/Kabbala but mentions a halachic ramification of these beliefs would be acceptable.

The type of halachic discussions that I mean are, for example, this person believes this or doesn't believe this so now his halachic status is this. It can be about the person as pertains to others, such as if someone doesn't believe in Techias Hameisim he can or can't make kidush for you. Or as it pertains to himself, such as if he doesn't believe in Techias Hameisim he can or can't make Kidush for himself. Or you could or can't drink his wine, or he could or can't drink his wine. Just some examples.

And lets please not turn this into a discussion about the children of heretics being Anussim, let us assume we are discussing someone was raised properly who later in life decides to hold views not consistent with what are called the fundamentals.

Some related questions.
Why don't we have a "shulchan aruch of forbidden beliefs"?

Why didn't the Tur discuss traditional Jewish philosophy?


texts:
Does anyone know where to get a kittel which buttons left-over-right? I know at least a few people who would prefer not to buy into the right-over-left market.*

*This is supposedly a kabbalistic practice, however non-Jewish Russian folk garb also buttons that way, leading me to conclude that this was a retcon of an already prevalent practice, rather than an original rationale.


texts: Is Hebrew the mother of all languages spoken today in the world?

texts:
I often wonder what language Adam, Seth, Noah and Abraham (may peace and blessings be upon them) used to speak. What was their native tongue? Was it classical Hebrew? If yes, then would it be right to claim that Hebrew is the mother of all languages spoken today including Arabic that happens to be the closest language to Hebrew.

Could someone also relate this discussion to the "Tower of Babel"?


texts: Is the Baal Hatanya being too harsh with his definition of Rasha?

texts:
Is it just his opinion? Cause it is kinda depressing.

From "Lessons in Tanya":

  As true definitive terms, tzaddik and rasha describe the quality of the good or evil in one’s soul. Viewed in this perspective the person described above is classified as a rasha even after he repents and is pardoned, for he still retains his predisposition toward sin, and his animal soul still tends to dominate him.

This catagorization puts many fellow Jews I know in the Rasha catagory. And the fact that any mitzvah you do goes to Kelipah... So doing mitzvos will not hasten the redemption.

And Why does Chabad do mitzvos with non-religious people? (Rishoi'm?) These mitzvos are just strengthening Kelipah!

http://www.sichos-in-english.org/books/letters-rebbe-1/25.htm:

  On the contrary, through their observance of the Torah and its mitzvos, they are temporarily adding power to the kelipos, as the Alter Rebbe rules in Hilchos Talmud Torah 4:3. See also Iggeres HaTeshuvah, ch. 6, and Kuntres U'Mayon, maamar 7.


texts: If you purchase a finished Sefer Torah are you Yotzei the Mitzva of Kesivas Sefer Torah?


texts: Echad Ve'esrim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred twenty-one?
?אחד ועשרים ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 321.
Answers that only contain lazy gematria may be avoided like fire.
Check out mi-yodeya-series for the previous three hundred twenty entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: I remember reading long ago that the prophet Elijah sometimes will appear to a dying man pretending to be a beggar asking charity, to give the man one last chance of doing an act of tzedakah.  Is this correct and what is the reference?


texts: Why is one who touched doubtful Tumah in a public domain considered Tahor?

texts:
The source that doubtful Tumah in a private domain is Tamei is the Gemara in Sotah (28b - see  there for translation):

  מה ת"ל והיא נטמאה והיא לא נטמאה אם נטמאה למה שותה אם לא נטמאה למה משקה מגיד לך הכתוב שהספק אסורה מכאן אתה דן לשרץ ומה סוטה שלא עשה בה שוגג כמזיד ואונס כרצון עשה בה ספק כודאי שרץ שעשה בו שוגג כמזיד ואונס כרצון אינו דין שיעשה בו ספק כודאי וממקום שבאת מה סוטה רשות היחיד אף שרץ רשות היחיד ומה סוטה דבר שיש בו דעת לישאל אף שרץ דבר שיש בו דעת לישאל ומכאן אמרו  דבר שיש בו דעת לישאל ברשות היחיד ספיקו טמא ברה"ר ספיקו טהור ושאין בו דעת לישאל בין ברה"י בין ברה"ר ספיקו טהור

Now regarding the question of why one needs a verse to forbid a woman who's anyways doubtfully prohibited (as Safek DeOraisa LeChumra), Tosfos answers that it makes her "certainly" prohibited and not "doubtfully prohibited".

Fine.

Now, the Gemara talks about regular impurity.

Let's say there's no verse. What would the Halacha be?

Any doubtful case of Tumah would be a Safek DeOraisa LeChumra, wherever it is.

Now, we're learning a Kal Vachomer from Sotah. Good, so now instead of one being Tamei "out of doubt" he'll be "definitely Tamei".

Good.

But now the Gemara learns a leniency - As a Sotah happens only in a private domain, so too does this rule apply only in a private domains.

Why? Let's say there's no extra stringency of Sotah. Why doesn't it fall back to the old classical "Safek DeOraisa Lechumra"?


texts:
We know there is a famous Drash of "Som Tasim Alecha Melech". From here we have several Diyukim:

Melech velo Malka - How do we have a woman mod?
Melech (singular) - we can only have one mod. How do we have 3?

If they are not legal, is there Dina D'Malchusa regarding stackexchange? Do I have to obey them?

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


texts: A child that commits suicide (R"L) -- losing certain merits

texts: A person who kills himself (R"L) as far as I know loses certain zechuyos (merits) in terms of their kavurah (burial) and other dinim (rules. See here for more). Is the same true if it was a katan (minor) that committed suicide?


texts:
Most books claim copyright. This is a legal right that grants the creator of an original work exclusive rights for its use and distribution.

What is the Torah formulation of copyright?

How far does this copyright extend? For example, would a translation of the book without the approval of the author constitute a violation of the copyright?


texts: What are the abstract "patterns" on the edges of the paper of Jewish seforim?

texts:
I've always wondered but never thought to ask: what are these abstract paper patterns on some Jewish seforim? As the two books in bottom center of example photo: http://1.bp.blogspot.com/-jbhcKUqaVsA/VpVGyNLtKJI/AAAAAAAADmY/OP3pRyfWq2g/s1600/19.jpg

It sort of looks like camoflouge, but in red hues. Yes I know it's almost Purim, but don't giggle. I'm seriously wondering this.

You will find this most often on the really "serious" seforim that are all-Hebrew, come from the ultra orthodox people in Israel. Kaftor siddurim have them for example.

Do they mean anything? (Like, is this sort of analogous to the "barcode" of the pre-WWII tallits?) Or is this just a way to make the books appear mehudar (beautified, superior)? To me, it's always just seemed kind of...odd. I don't understand what it has ever done to beautify or enhance or elevate the sefer it is found on.

Kol Tuv


texts: What is »Lischuosècho Kiwisi Adoschem.«?

texts:
In "Der Golem" of Gustav Meyrink, Schemajah Hillel says:

  Einen Augenblick versank er in Nachdenken, und ich hörte ihn einen hebräischen Satz murmeln: »Lischuosècho Kiwisi Adoschem.«

In the Ukrainian translation there's an explanation: I hope for your help, God!

But I can't find those words anywhere to check if it really means what is said in Ukrainian translation.

It says in the novel that it's a Hebrew sentence. It might also be Yiddish, as it is a saying of the rabbi said in the Prague Jewish ghetto. Where should I look for this expression?


texts: What "really" occurred with Moshe having to ask G-d a "halachic" question?

texts:
I begin with Rashi's explanation on Vayikra 25:1 that says that all the mitzvoth including their details were mentioned to Moshe at Mt. Sinai.

Assuming this explanation, why did Moshe not know the details of inheritance laws when Tzelfachad's daughters asked him, and he had to wait for G-d's explanation? (Bemidbar 27:5) Did G-d not explain this detail to Moshe at Mt. Sinai, for some reason? Did Moshe forget something? Was Moshe confused about something that he learned and needed it re-explained?

I would apply this question to these other scenarios where Moshe asked G-d for "details", specifically:

Bemidbar 15:34 - form of punishment for the Shabbat twig gatherer
Bemidbar 9:8 - unclean people who could not offer Pesach sacrifice
Bemidbar 36:5 - Tzlefachad's daughters ask regarding land inheritance if they marry someone from another tribe (the question to G-d is implied by the phrasing in the verse.)


texts: When to say shehecheyanu on a new fruit?

texts:
Shulchan Aruch Orach Chaim 225:3 records that the custom is to recite the shehecheyanu blessing on a new fruit when one eats it.
At what point precisely does one say shehecheyanu? Before reciting borei peri haeitz? After reciting borei peri haeitz but before eating of the fruit? After eating some of the fruit?


texts:
רָפָאֵל or רְפָאֵל
What is the original nikud? I have seen some variation before and wonder if the name should begin with Kamatz or Sheva?
Thank you for any help you can give.


texts:
It is prohibited to speak Lashon Harah (i.e. Slander, evil speech) about others.

Does this prohibition apply to the deceased?

The assumption being that the prohibition only would apply in a case where there is possible loss of reputation and income, which would only apply to a live person. As opposed to a dead person, where the loss of income or reputation is possible anymore.


texts: Why does Halacha say to tie your shoes in a specific order?

texts: What is the point of putting on your right shoe and then your left? (And if you're a righty to tie your left shoe and then your right.)


texts: In the first chapter of Yechezkel, the Chayot are described ambiguously as having four wings. Is this per side, or a total number?


texts:
Sorry I'm stuck with this topic...

I am looking for sources on various Halakhot of honoring female Rabbis (knowledgeable women that tech Judaism). My basic assumption is that as many rule that כיבוד רב is learned from קל וחומר from כיבוד אב ואם (see Mishna B"M 31a), there's no difference between male Rabbis and female Rabbis.

Clarification**: *I do not discuss the question of the ordination of female Rabbis, just like honoring male Rabbis does not require one.*

Does honoring Rabbis include honoring female Rabbis in general?
If yes, does it apply to men and women, i.e. should men honor female Rabbis?
Do school teachers that teach Tanakh and Halakhah qualify as Rabbis?
If for a son his Rabbi takes precedence over his father, is it true for a daughter with her female Rabbi?

Thank you.


texts:
In Melachim 1:22:7-28 and in Divrei Hayamim 2:18:6-27 we're told that Yehoshafat joined his father-in-law Achav to do battle with Aram. Unsure of the future, they decide to ask prophets what will be the outcome of the battle. Achav assembles 400 false prophets and they all say that Am Yisrael (the two kingdoms) will be victorious. Still doubtful, Yehoshafat requests a prophet of Hashem be brought. Michyahu ben Yimlah is brought, and he warns Achav that he'll fall in battle. Angry, Achav sends Michyahu to jail.
I was wondering why Yehoshafat didn't do anything for Michyahu. After all, Michyahu was brought to the camp at his own behest, so it's kind of his fault that Michyahu, at that time at least, said things that Achav didn't like. Moreover, Yehoshafat was in general a good and righteous king. One would expect he'd do his best to defend a prophet of Hashem.


texts: In Avos (3:15) it says, "One who disgraces the festivals... has no share in the World to Come." What does disgraces the festivals mean? Does halachah speak about this issue?


texts: How can there be a custom which creates Nosar?

texts:
The Torah says not to leave over the meat of the Pesach offering (Exodus 12:10), known as the prohibition of Nosar. Even though this prohibition doesn't get lashes, either because it doesn't have an associated action or because it's given over for positive rectification (לאו הניתק לעשה) (Makkos 4b), my (hopefully reasonable) premise is it's still prohibited.
This means that all edible meat has to be eaten. However, this makes the following statement of the gemarra regarding the gid hanashe (sciatic nerve) problematic:
Pesachim 83b, Chullin 91b:

שמנו מותר וישראל קדושים הם ונוהגין בו איסור

How could there be a custom not to eat the fat of the gid hanashe, if it's permitted to eat? If it's permitted to eat, then it should be prohibited not to eat it.
Similarly, the gemarra gives cases where Chazal prohibited certain parts of the animal. If it's actually permissible to eat, they're creating Nosar! Perhaps we have to come on to עקירת דבר מן התורה בשב ואל תעשה, but that won't help for a custom.


texts: Is there any benefit to an adult with the general mental capacity of a child of around 6 months wearing Tefillin?

texts: I assume that an adult with the general mental capacity of a child of around 6 months is free from mitzvos. Would there be any benefit to (the neshomo of) this adult in getting his body to do mitzvos like tzitzis or tefillin asuming that his body was clean for the requisite period ?


texts: List of books (sforim) and articles about Jewish war in halacha

texts: What are good books or articles (either for free online or for sale anywhere) on the laws of war, particularly how it should be done today and how it will be done when Moshiach comes?


texts: Large Square Garment Prohibited from Being Taken (Usury)

texts:
I have heard reference to a large, square garment used by poor for sleeping. I have also heard that it is/was so important that it was forbidden to ask it as collateral for a loan.

My question(s): does this garment have a proper name? Does it have any relationship to the tallis as we know it today?


texts:
It's my understanding that eating meat for a Jew is optional. We are not commanded to eat meat but if we have the desire we may do so as long as it follows kashrut restrictions. On the other hand, are not Kohens COMMANDED to eat qorban or do they have the option to abstain? In short, can a Kohen be a vegan or vegetarian?
EDIT: Obviously this only pertains to when the Beit Hamikdash existed and/or when it is rebuilt.


texts: Where did the sages get the idea of tying a crimson cord to the goat sent to Azazel?

texts:
Where did the sages of blessed memory get this idea recorded in the Babylonian Talmud Rosh Hashana 31b of tying a red or crimson cord to the goat sent to azazel (last week's Torah reading), in order to see if this red crimson cord would turn white?

I have read other questions in regards to this goat here at Mi Yodeya, but not this particular question.

Did the rabbis ever talk about where the sages got this idea of tying a red cord on the goat, perhaps for example, from Isaiah 1:18? "Come now, let us debate, says the Lord. If your sins prove to be like crimson, they will become white as snow; if they prove to be as red as crimson dye, they shall become as wool." (I saw this verse from a Chabad Website, but it was not connected to the goat sent to Azazel.)


texts: Sorcerers, wizards, warlocks... what are the differences?

texts:
The mishna in Sanhedrin 53a lists, among those subject to stoning:

a necromancer -- בעל אוב
a wizard (Soncino translation) or sorcerer (Sefaria) -- ידעוני
a sorcerer (Soncino) or warlock (Sefaria) -- מכשף

This last one is the subject of Shemot 22:17, מְכַשֵּׁפָה, לֹא תְחַיֶּה and also this question about what counts as magic.

Based on the English translation I assume that the first, the necromancer, does some sort of conjuring with the dead (though it doesn't say בעל מת).  I don't know what nuances might exist when talking about the others, especially with the differences in translations.

How do these three categories relate?  Are they all kishuf but the first two are more specific?  Are they three different things?  And what is a ידעוני?


texts: Is there an explanation for the seeming contradiction in Leviticus 27:9-10?

texts:
I'm looking at Leviticus 27:9-10, and it contains two commandments that are seemingly contradictory. Here's the text:

  And if it be a beast, whereof men bring an offering unto the LORD, all
  that any man giveth of such unto the LORD shall be holy.

  He shall not alter it, nor change it, a good for a bad, or a bad for
  a good; and if he shall at all change beast for beast, then both it
  and that for which it is changed shall be holy.

(Emphasis mine.)

Here appears two seemingly contradictory commandments: not to substitute an animal for the animal set apart for sacrifice, but also to consecrate the substituted animal. Is there a traditional explanation for this seeming contradiction?

Looking at Maimonides' famous 613 commandments list, he also sees two commandments present in the passage, and indeed interprets them in such a way that seems like the two commandments are at odds with one another:

-440. Not to substitute another beast for one set apart for sacrifice.
-441. The new animal, in addition to the substituted one, retains consecration.

Is there a traditional interpretation of this verse outside of Maimonides' above? Alternately, is there an explanation by the sages regarding this passage?

It seems the most harmonious way to interpret this would be "The first commandment is to refrain from substitution. The second commandment is, if you failed the first commandment, at least make both holy." Are there other explanations?


texts: Three small stars - How do you know they are small?

texts: As a follow up to the answer regarding Tzeis my question is how does one know that the stars they see are small ones? Is there a way to determine this other than a time predetermined by the calendar?


texts: infanticide (killing or abandon ones newborn) was extremely popular in the ancient world. The Torah clearly & often stresses the worth of human life & emphatically prohibits murder but considering how prevalent this abhorrent custom was then (some believe 15-40% of babies worldwide were killed by their own parents in that era) I wonder if the Torah speaks out against it specifically?


texts: What Egyptian/Greek text was Ibn Ezra consulting for his commentary on the name "Moshe"?

texts:
Ibn Ezra suggests that Pharaoh's daughter, who spoke Egyptian, most likely called the baby Monios, the Egyptian word for drawn; the Torah translated into Hebrew as "Moshe." He then writes that he knows this Egyptian word because of some agricultural text containing several languages, including Egyptian.

As the Rosetta Stone wouldn't be rediscovered for another 700 years ... what text was Ibn Ezra using?


texts:
Is there anything wrong with celebrating Father's Day? (Perhaps implying that you only need to give your father special attention one day a year?)

Is there anything right with celebrating Father's Day? (Perhaps ensures that at least one day a year you will give your father special attention?)

Do any contemporary poskim discuss this?


texts: What is the definition or usual translation for the word "Adderabba"?  I sometimes find it as an interjection in Jewish blogs and forums, so it is not easy to figure out the meaning from the context.  On Mi Yodeya, I found it four times (not counting this question), possibly all written by DoubleAA.


texts: source for obligation to recite the shema

texts:
The talmud in berachos 2a asserts that the verse ודברת בם בשבתך בביתך ובלכתך בדרך ובשכבך ובקומך is the source for the mitzva of reciting shema twice daily.

Yet later on in daf 13, the talmud says this verse refers to the mitzva of torah study.

How do we reconcile the two statements?


texts:
I just learned of the existence of the beefalo:

I was wondering:
a. Is it considered Kil'ayim (a forbidden hybrid)?
b. Is it kosher, that is, can it be slaughtered and eaten (I think this would mostly hinge on whether it's Kil'ayim or not)?


texts: Why is the custom to put the wedding ring on the index finger under the chuppah?

texts:
Obviously the kiddushin would be valid if one put the ring on another finger, but:

why specifically does the groom put the wedding ring on the bride's index finger under the chuppah?
where did this practice originate from?

Sources welcome!

NOTE: the "Minhag to wear wedding ring on the right hand" question provided this answer which begins to touch on it, but the link to the article/ source quoted is broken


texts: What damages does a hurting husband pay to his wife?

texts:
If a husband willingly hurts his wife (physically or sexually), which of the 5 parts of damages is he obligated to pay?

What does he pay immediately and what is held as a debt until divorced?


texts: Is the Tanya only for those that are a Benoni?

texts:
What about those that want to get from the level of Rasha to Beinoni, is there a book for that?

It is called Sefer shel Beinini and the few things I've read in it seem to be instructions directed for and addressed to the Beinini.


texts: "Roasted on fire" does not equal "oven roast". Why no "oven roast" for Seder?

texts:
This is a follow up to this question. The answer there explains that ther was confusion / concern about roast.

The verse regarding the Pesach lamb says:

Exodus 12:9:

כִּ֣י אִם־צְלִי־אֵ֔שׁ

but roast with fire

Sounds like "barbequed" meat or roasted directly on the fire. Most roasted meat nowadays, and I assume, then, when Taz wrote this was done in an oven or some other method that was not barbeque or roasted directly on a flame.

Now, may ovens are electric, yet many Ashkenazim would still consider meat cooked in any oven (except, perhaps, microwaved) as "roast".

My question is, considering that the cooking method used then and now is not the same as what is mentioned in the Torah, why was there any concern or confusion to begin with?


texts: If you bite food without intent to chew and eat it, do you need to make a bracha?


texts: Source for anecdote with Moses Montefiore and Charity

texts: I have heard an anecdote told of Moses Montefiore explaining that his 'worth' was only what he gave to charity. This story is quoted in many places (ex. 1, 2, 3) to underscore the value of charity. I would like to know the source of the story. In one version I saw that the London Times published it along with other anecdotes to mark Montefiore's 100th birthday, but I have not been able to corroborate that.


texts:
According to the build-up in this question the point of Tal UMatar is to pray for good rains in one's local area.  The same seems to be assumed in other questions and especially a couple of different answers.  But is that right?  I always thought the purpose of the Berachah was primarily (or at least partially) for Eretz Yisrael but that the reason for waiting to recite it was so people returning from their 'Aliyah LeRegel would not be met with a deluge preventing their return to their homes abroad.  Is my understanding faulty (or just fuzzy)? It seems the logic therein is reflected, at least, in this answer.

Sources, please.


texts: Why is Kiddushin Performed "according to the tradition of Moshe and Israel"?

texts:
When betrothing a woman, the groom says "Behold, you are betrothed to me with this ring, according to the tradition of Moshe and Israel."

As explained in that article, "according to the tradition of Moshe and Israel" means according to the Torah. (See Tosfot Ketubot 3A dh Adata.)

As Rabbi Maurice Lamm puts it, Jewish marriage ... must follow the process ordained by "the laws of Moses," which he received on Mount Sinai, and "of Israel," the Oral Law as developed by the teachers in the Talmud, Codes, and Responsa.

If "Moshe" refers to Biblical Law, and "Israel" refers to Rabbinical Law, so why not say so explicitly? What is the significance of 'Moshe' and 'Israel'?


texts:
The Gemara Shabbos 118a says, "Whoever has three meals on Shabbos... will saved on from the birth-pangs of Moshiach."

Why specifically 3 meals?
Is the Gemara saying that one who specifically eats the third meal will be saved from the "birth pains" of Moshiach or is this only one who eats all three meals?


texts: Source/proof of which Oral Law the 8th of the Thirteen Principles Refer to?

texts:
On page 179 of the Artscroll Siddur (1984 ISBN: 0-89906-650-X) it lists “The Thirteen Principles of Faith”.  Number eight stats “…that the Torah now in our hands is the same one that was given to Moses…”.  In the comments it stats “Every word in the Torah was dictated to Moses by God… Moreover, the same applies to the Oral Law that explains the Torah.  All was given by God to Moses”.

In a previous question the Rambam is quoted as saying the following.

  ... Similarly, the transmitted explanation of the Torah was also received from G-d. This is what we do nowadays with the forms of the sukah, lulav, shofar, tzitzis, tefilin, etc., which are the exact same forms that G-d gave to Mosheh. ...

In the above referenced question a comment is made about how it all boils down to what "...transmitted explanation..." means.  This commenter then states that some consider that to be the source from which the Mishnah was redacted to all of the modern Talmud.

Are those beliefs (source of Mishnah, all of Talmud, somewhere between) based on any source material, or just what someone happens to like to believe?

If they are based on something does anyone know of the proof text for those beliefs?


texts:
What is the original source for HaShem being called 'Kulo Tov', 'Completely Good'?
It seems to be the source for the idea that HaShem created the creation to bestow His goodness.

Could anyone explain me if everything is made for human, so human could receive His goodness, and why it is that it isn't handout for free, but human seems to have to work for it?


texts: What does the abbreviation ז׳׳ק mean after a person's name

texts: I'm editing a translation of a yizkor book. It contains a full-page essay/tribute to a rabbi. The closing line of the essay has the author's name, followed by ז׳׳ק and I'm unsure how it should be translated. Your suggestions are most welcome.


texts:
What is the source of giving multiple names?

Who is the earliest person who had two given names? Any Tannah Amorah or Rishon?

Note that I am aware that people in tanach (Moshe Avraham etc.) as well as Tannaim were referred to by multiple names. My question is only regarding names given by birth.


texts: what's the source for Bar Mitzvah being at 13?

texts: How do we know that a person is not obligated in Mitzvos before the age of 13, and is obligated from that point forward?


texts: At the time of the brit bein habetarim it is stated, that after Avraham took the animals which HaShem commanded and divides them, drove away the birds that came after these carcasses. (Bereshit/Genesis 15:12). What's the importance or meaning behind this verse? After this Avraham slept, couldn't the birds or other animals could have took the meat?


texts: Numbers 1:3 says the census is for men above the age of 20. I have this fact in my head that it was only for those below the age of 60. Is that true? If so, where is the source?


texts:
Inspired by the film Avatar (2009)

In the opening scene of the film, set in the mid 22nd century, we see a non-Jewish funeral for the protagonist's brother, in which his body (in a cardboard aron) is put into an incinerator.

While cremation is assur, the scene made me wonder whether a cardboard coffin would be appropriate. As far as I'm aware, there is no halachic issue with being buried in cardboard, as it biodegrades relatively quickly. However, would it be acceptable, from the angle of kavod hamet to bury a body in the above described aron, rather than in a wooden box or just a tallit/tachrichim?


texts: Looking for a Maggid Meisharim with footnotes/he'arot

texts: I'm looking for an edition of Rav Yosef Karo's Maggid Meisharim that has footnotes as well as some sort of scholarly historical background to the sefer. Does anyone know of something like that?


texts: Hypothetical Halacha -- Is "Leishayv Basukkah" an interruption of a brocha on Shmini Ateres (if said by mistake)?

texts:
This case happened to me over the past Shemini Atzeres, and even though it's over now, I was still curious about the halacha.

I was so used to saying Laysheiv Basukkah the entire Sukkos, so on the first meal of Shemini Atzeres (which is in the Sukkah according to Chabad custom) I started saying the brocho Leishayv Basukkah after Hamotzei, then stopped in the middle and immediately ate the bread, as not to cause further interruption (so I thought).

But I was wondering: would I have had to theoretically make another brocho hamotzei over the bread, since maybe that was considered an interruption, or since my mind wasn't diverted from the food, since I was used to saying the brocho, it wasn't considered an interruption?


texts: Why aren't Bilhah and Zilpah considered matriarchs? If Yaakov married them, obviously they were great people, right?


texts: Is Bas Kol the heavenly voice always correct and how to identify Bas Kol from evil whispering?

texts: Is Bas Kol the heavenly voice always correct and how to identify Bas Kol from whispering coming from demons or evil spirits? I hear many Rabbonim have heard contradictory Bas kol so what is the criteria for judging a Bas Kol, whether its divine or evil?


texts: Questions regarding unusual trope combination

texts:
I am relaying a question that my friend emailed to me, last night. (It's a mitzvah to credit others):

There are two places in the Torah that have an unusual dual trope note combination on a single word. The notes are written as telisha gedolah followed by gershayim. In the Torah, this combination can be found in two places:

Breishit 5:29 on the word זה and in Vayikra 10:4 on the word קרבו

Questions:

Is there any significance to these two words having this trope combination?
Do these specific notes add anything to the word meaning? (this Q may be a dupe or rephrasing of the prev. question.)
The notes are written in one order, but the Ba'al Kri'ah sings them in the opposite order. Why?
Are there any other occurrences in Tana"ch where this combination is found? If so, please list where. (I assume that the list is very small.)


texts: Who is the master of dreams in Esther 4:1 (Rashi)?

texts:
Rashi on Esther 4:1 indicates that

  The Master of Dreams told him that the celestial beings had concurred about it, because they had prostrated themselves to an image in the days of Nebuchadnezzar and because they had enjoyed Ahasuerus’s feast.

I would like to know "The Master of Dreams" is referring to? Is it a person, an angel, something/someone else?


texts: Different words for "a corner" in Tanach

texts:
There appear to be three different words in Tanach that are translated as "a corner":

Pinah (shmot 26:2)
Kanaf (Shmu'el 1 24:4)
Keren (I haven't found one yet, but this site says that its use as "corner" is biblical).

Each word has other uses (leaders, wings, horns among others). Is there discussion why, in any particular pasuk, one of these would be used for "corner" as opposed to any other? Do the secondary meanings consistently import any specific subtleties to the meaning?


texts: Are the old testament, the Talmud and the Torah all viewed with equal reverence?

texts: Are the old testament, the Talmud, and the Torah all viewed with equal reverence? I know so little about Judaism; tell me on what your faith is most strongly based.


texts: Who was for and against Jews fighting back against the Germans in WW2?

texts:
There was a famous controversy regarding the Warsaw Ghetto Uprising that was the largest uprising the Jews performed against the Nazis.

I have heard tell that a lot of Rabbonim banned fighting back against the Nazis and some (I believe Rabbi Menachem Ziemba included) were pro fighting against them.

Which Rabbis were for and which were against? (Best is sources but even rumours would be something to let me research further)
What would be the reason to go like sheep to the slaughter and not fight back?


texts: Explain differences in terms used for "prayer"

texts:
Please explain the differences in the types of "prayer" that is meant when these terms for "prayer" as found in Tanac"h are used. I have intentionally omitted English translation for these verses, as for purposes of this question, I am not just seeking literal meaning. I am looking more for the difference in nuance in the term and whether a specific type or method of prayer is implied, esp. in the verses cited. Why was that term used over the other? Also, do any of these terms have practical halachot in terms of the way we should currently pray?

עתר

Genesis 25:21:

  וַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה**
  הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ׃

Exodus 8:5:

  וַיֹּ֣אמֶר מֹשֶׁ֣ה לְפַרְעֹה֮ הִתְפָּאֵ֣ר עָלַי֒ לְמָתַ֣י ׀
  אַעְתִּ֣יר לְךָ֗ וְלַעֲבָדֶ֙יךָ֙ וּֽלְעַמְּךָ֔ לְהַכְרִית֙ הַֽצֲפַרְדְּעִ֔ים מִמְּךָ֖ וּמִבָּתֶּ֑יךָ רַ֥ק בַּיְאֹ֖ר
  תִּשָּׁאַֽרְנָה׃

צעק

Exodus 8:8:

  וַיֵּצֵ֥א מֹשֶׁ֛ה וְאַהֲרֹ֖ן מֵעִ֣ם פַּרְעֹ֑ה וַיִּצְעַ֤ק מֹשֶׁה֙
  אֶל־יְהוָ֔ה עַל־דְּבַ֥ר הַֽצְפַרְדְּעִ֖ים אֲשֶׁר־שָׂ֥ם לְפַרְעֹֽה׃

Exodus 14:10:

  וּפַרְעֹ֖ה הִקְרִ֑יב וַיִּשְׂאוּ֩ בְנֵֽי־יִשְׂרָאֵ֨ל אֶת־עֵינֵיהֶ֜ם
  וְהִנֵּ֥ה מִצְרַ֣יִם ׀ נֹסֵ֣עַ אַחֲרֵיהֶ֗ם וַיִּֽירְאוּ֙ מְאֹ֔ד
  וַיִּצְעֲק֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶל־יְהוָֽה׃

פלל

Numbers 21:7:

  וַיָּבֹא֩ הָעָ֨ם אֶל־מֹשֶׁ֜ה וַיֹּאמְר֣וּ חָטָ֗אנוּ כִּֽי־דִבַּ֤רְנוּ בַֽיהוָה֙ וָבָ֔ךְ הִתְפַּלֵּל֙ אֶל־יְהוָ֔ה וְיָסֵ֥ר
  מֵעָלֵ֖ינוּ אֶת־הַנָּחָ֑שׁ וַיִּתְפַּלֵּ֥ל מֹשֶׁ֖ה בְּעַ֥ד הָעָֽם׃

Deuteronomy 9:20:

  וּֽבְאַהֲרֹ֗ן הִתְאַנַּ֧ף יְהוָ֛ה מְאֹ֖ד לְהַשְׁמִיד֑וֹ
  וָֽאֶתְפַּלֵּ֛ל גַּם־בְּעַ֥ד אַהֲרֹ֖ן בָּעֵ֥ת הַהִֽוא

חנן

Deuteronomy 3:23:

  וָאֶתְחַנַּ֖ן אֶל־יְהוָ֑ה בָּעֵ֥ת הַהִ֖וא לֵאמֹֽר׃

I Kings 8:30:

  וְשָׁ֨מַעְתָּ֜ אֶל־תְּחִנַּ֤ת עַבְדְּךָ֙ וְעַמְּךָ֣ יִשְׂרָאֵ֔ל
  אֲשֶׁ֥ר יִֽתְפַּֽלְל֖וּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וְ֠אַתָּה תִּשְׁמַ֞ע
  אֶל־מְק֤וֹם שִׁבְתְּךָ֙ אֶל־הַשָּׁמַ֔יִם וְשָׁמַעְתָּ֖ וְסָלָֽחְתָּ׃

(The above verse also has a form of פלל)


texts: Is a Jewish farmer allowed to raise animals for non-kosher slaughter? Does it make a difference whether it is a non-kosher animal (e.g. pig), vs. a kosher animal? Does it make a difference whether the farmer expects to sell most animals for kosher slaughter, but sells a few for non-kosher slaughter, vs. when the farmer expects that most or all of the animals will be sold for non-kosher slaughter? Is the situation different for a farmhand than for the one who owns the farm?


texts: Is it possible to be chasidish without wearing the garb and keeping all the minhagim?

texts: Can someone be chasidish (or a chasid) if they don't dress in a distinctively "Jewish" way or don't keep all the minhagim such as "cholov yisrael", saying tehillim on rosh chodesh, etc?  Does it depend on which chasidus?  In other words, is chasidus mainly in the "philosophy" and internal thoughts and beliefs or is it mainly external things like dress and minhagim, or are both required?


texts:
We have commandments of the Joy and Honor of Sabbath. What is the explanation of these mitzvot; what is the meaning and purpose of this commandment?

What do rejoicing and honoring of Shabbat mean, what is it to rejoice and honor a day?


texts:
I understand that To prepare a liver  to eat (not raw (maybe raw ok just to wash?)) and unsalted meat (without salting for 18min) We need to roust for the fire to remove its blood

I understand that roasting originally was Directly over the fire

How is it done now?

What are the halichik opinions

if roasting over electrically produced heat?

if the fire is not directly under the meat?

If there is a peace of metal between the fire and the meat (as is made in gas grills to protect the fire from the seeping juices)?

Is their a certain distance (or a certain temperature?) it needs to be from the fire? (Or it can be made into jerky under small temperatures)


texts:
Are there any scriptural sources that Hashem loves each Jew individually? I know there are pesukim (verses) that deal with how Hashem treats or views Am Yisrael (the Jewish nation) as a whole, but what are the mekoros (sources) for individuals?

Edit: I find it scary that Hashem's love for each and every Jew is spoken about so often, and is taken (I think) by most of us as a given, but that after several days, still no clear sources for the concept have been found (and I did a lot of looking...)


texts: Movie picturing the destruction of the holy temple?

texts:
Lately, I have been telling my 3-year-old son about the building, destruction, rebuilding cycle of the Beis Hamikdash (holy temple in Jerusalem). He is wondering how it would have looked. Are there any movies or videos that attempt to picture this?

I realize that there is not much (or any?) historical information to rely on in creating such pictures, but for educational purposes of a 3-year-old, anything is fine with me.


texts: Determining Reshus Harabbim if a street is not busy on Shabbos

texts:
If a street has 600,000 people travelling on it during the week, but on weekends it does not since people aren't working, is it considered a Reshus Harabbim? Do we say that just because there are 600,000 people travelling on it during the work week it retains its status as a Reshus Harabbim even thought there aren't 600,000 people travelling on it on Shabbos?
What about the opposite- if there are only 600,000 people travelling on it on Shabbos but most days there aren't 600,000 people travelling on it? Do we go by Shabbos or the majority of days?
(I know that this question is only relevant according to the opinions that 600,000 people travelling in it is a necessity in order to be a Reshus Harabbim. The question is predicated on that assumption.)


texts: Why can't All Cases be Solved with a Drink?

texts:
In the case of a סוטה (wayward wife) we have an amazing and miraculous way to figure out if the woman is guilty or innocent. What's so special about the case of סוטה that we have a very special method to get a verdict, versus any other case where punishment is by death?

I understand that in the case of Sotah, there really is no way for anyone to have known (besides the guilty parties). But there are many other cases where it's also quite impossible for anyone to know (e.g. no witnesses by an intentional murder case). Why specifically sotah?


texts: How could we learn behavior from animals?

texts:
The gemarah in Eruvin 100b says that had the Torah not been give we would have learned various behaviors from certain animals, such as modesty from the cat. To me this presupposes that had the Torah not been given

A) modesty would still have been a valuable behavior
B) that people would know where to look for it, which presupposes that cats are all over the world(?)
C) that we only would have learned positive behavior traits-- and NOT the cruelty and murder in the animal kingdom.
Why/ how would we not learn those traits as well?

In short I am having a hard time understanding this gemara and would like to know on a simple level (not allegorical) what this gemara is trying to convey.


texts:
In the Talmud Yerushalmi, Nedarim 9:4

ואהבת לרעך כמוך: אמר רבי עקיבא זה כלל גדול בתורה:
"You shall love your fellow as yourself. Said Rabbi Akiva: This is a great principle in the Torah."

What did Rabbi Akiva mean when he said that "Veahavta lereacho kamocha" is "klal gadol batorah"? Is it possible to read this as a legal statement, the same way any other legal statements might be designated as a "klal"?  If so, what effect does it have?


texts: Must/should the Haftarah be chanted in Hebrew?  Can it be chanted in another language such as English in English-speaking countries, Spanish in Spanish-speaking countries, etc.?


texts: Why is Leah last in the order of the matriarchs?

texts: When we list the Matriarchs in prayers (such as the Amidah in the version including the matriarchs, or in the traditional blessing for one's daughters on Friday night), we say them in the order: Sarah, Rebekah, Rachel, Leah. Why is this? The patriarchs are generally listed in order of age, which seems like a natural order of precedence; and similarly, apart from Leah the matriarchs are listed in order of age.


texts: Why is the word כטוב spelled sometimes with a Sheva and other times with a Patach?

texts:
Why is the word כטוב spelled sometimes with a Sheva (as in Ester 1:10), and sometimes with a Patach (as in Ester 3:11)?

Ester 1:10:

  בַּיּוֹם, הַשְּׁבִיעִי, כְּטוֹב לֵב-הַמֶּלֶךְ, בַּיָּיִן--אָמַר לִמְהוּמָן בִּזְּתָא חַרְבוֹנָא בִּגְתָא וַאֲבַגְתָא, זֵתַר וְכַרְכַּס, שִׁבְעַת הַסָּרִיסִים, הַמְשָׁרְתִים אֶת-פְּנֵי הַמֶּלֶךְ אֲחַשְׁוֵרוֹשׁ.

Ester 3:11:

  וַיֹּאמֶר הַמֶּלֶךְ לְהָמָן, הַכֶּסֶף נָתוּן לָךְ; וְהָעָם, לַעֲשׂוֹת בּוֹ כַּטּוֹב בְּעֵינֶיךָ.


texts:
Where can i buy this Sefer?
https://www.hebrewbooks.org/pdfpager.aspx?req=57593&st=&pgnum=19
I can't find it anywhere.


texts: Having children when both parents are Tay-Sachs carriers

texts:
This is an obvious CYLOR question, but I am interested in whatever halachic information is available out there.

Suppose a couple got married without ever getting genetically tested for Tay-Sachs. When they decide to have a child, they are both tested and both turn out to be carriers. Does the mitzvah of having children still apply to them?

Also, is it acceptable for two people who know that they are carriers to get married in the first place?


texts: Kaddish yatom after the minyan is finished?

texts:
This morning, a few minutes after the minyan ended and had begun to disband, a man arrived saying he needed to say kaddish for his father.  What we did (with no rav present) isn't particularly important, but now I'm wondering what we should have done.  Several questions:

Does halacha permit someone to say kaddish yatom who did not say any of the earlier prayers?
If not and he did it anyway and there's a minyan present, do we respond (amein, y'hei shmei raba, b'rich hu)?  May, must, must not?
What about if there is no longer a minyan?
If the answer to the previous questions is "no", are any leniencies available if the mourner is obviously upset?  How do we balance compassion and correctness?

While the question arises from a specific incident I hope it's not seen as too localized.  I'm interested in the principles behind such a case, not just a yes/no answer.


texts: Was Rabbi Yehoshoua ben Hanania a member of Beth Shammai?

texts:
He was a student of Yochanan Ben Zakkai. According to Bava Batra 134a, Yochanan Ben Zakkai was a Talmid of Beth Hillel but also a Talmid of Beth Shammai. This is why I wonder which House follow Rabbi Yehoshoua ben Hanania.

Also, Rabbi Eliezer was a talmid of Yochanan Ben Zakkai but followed beth Shammai (Yerushalmi Nazir 6:11). This is another reason why I wonder about the affiliation of Rabbi Yehoshoua.


texts: Why will we pasken like Beis Shammai when Moshiach comes if the reason why we follow Beis Hillel is related to the fact that they had more members

texts: It is my understanding per this Mishna that the reason why we rule like Beis Hillel in the majority of cases is related to the rule of "following the majority". I know there are other reasons given (i.e. Hillel was more humble, which is shown a few times over on Shabbat 31a) but by strict reasoning I believe this would be the rationale. However, it is my understanding that there are some Kabbalistic sources that say that in the days of Moshiach we will follow Beis Shammai. If we are to say that the reason for us following Beis Hillel is by dint of the fact that they were the majority, then this shift doesn't make sense, I can't imagine that when Moshiach comes, Beis Shammai will suddenly outnumber Beis Hillel. I am just wondering how all of the mechanics will work to shift our psak from Beis Hillel to Beis Shammai given that according to my understanding it is the majority rules which will presumably not change upon the coming of Moshiach.


texts: Why did the Torah list all the stops the Jews made in the Wilderness?

texts: What is the significance of the stops that the Jews made in the desert, that the Torah had to name them (Numbers 33:1–49)?


texts: Historical evidence that blue snail dye was produced in ancient times

texts:
http://en.wikipedia.org/wiki/Tyrian_purple and http://en.wikipedia.org/wiki/Iles_Purpuraires show that blue dye was produced from the murex in ancient times in these locations.
But on Ptil Tekhelet's website (tekhelet.com), they seem to admit that there is no clear historical evidence that anything but purple was produced from the murex in ancient times, and that any reference to purple snail dye in ancient writings refers to blue as well because blue is a shade of purple.
Is there or is there not historical evidence that blue dye from the murex was produced in ancient times?


texts: What Mitzvah is it to fold one's Tallis?

texts:
Many sources bring down an idea from the Maharil that one should fold their Tallis on Motzai Shabbos in order to immediately start the week with 'being involved in a Mitzvah'. (One such source is the last line of Mishna Berurah 299:40: מהרי"ל היה מקפל הטלית שלו בכל מוצאי שבת כדי להתעסק במצוה מידת, which is based on the Mahari"l at the very end of hilchos shabas that says, "מהר"י סג"ל היה לו טלית מיוחד לשבת והיה כופלו בכל [מוצאי שבת] כי אמר יש להתעסק במצוה בהתחלת ימי החול")

What Mitzvah exactly is one accomplishing by folding their Tallis?


texts: How did they cremate Shaul at the end of Shmuel 2?

texts: It seems that once a group of brave warriors retrieved Shaul Hamelech's body parts they cremated him and then buried the remains. How does this match up with the general view in Judaism that prohibits creation?


texts: Answering Amen After One Has Finished Sim Shalom/Shalom Rav

texts:
If one has finished Sim Shalom/Shalom Rav AND has said Yehiyiu L'Ratzon he may answer to kaddish and Yehei Shmei Rabbah. However, should he/may he answer Amen to the other blessings in Chazarat HaShatz? i.e, ata chonen, goel ysiroel, etc.
What if he has already said the SECOND Yehiyiu L'Ratzon after Elokei Nitzor - would it change?


texts: Is it permissible to fix Tzitzis during the Omer, or would doing so make them "new garments"? Would one be allowed to fix them, then wait until after the Omer to wear them?


texts:
The Torah tells us: The stranger among you shall be subject to the same laws as you are; he has your same rights; don’t abuse him or wrong him or oppress him; love him or you will be cursed; you know very well how he feels. [Exodus 22:20 and many other places]
The stranger in question is the convert or the ger toshav (resident Noahide).  Now, are there general guidelines on how to treat the "other" strangers -- the nochri (non-Jewish, non-resident) or the zar (odd one out)?
There are some specific injunctions:  You may not set a nochri to rule over you. [Deut. 17:15] You may charge or pay interest from loans to a nochri. [Deut. 23:21]  You may sell a carcass to a nochri. [Deut. 14:21]  But more generally, is he subject to the same laws, does he have the same rights, are you supposed to treat him in any special way, etc.?  Is this discussed anywhere in detail?


texts:
[Inspired by this site, this question is a solicitation for review of a product, copied below. Scale is not intended to be significant.]

Is this set-theoretic representation of categories of b'rachos accurate?
Are there any internal inconsistencies?
Is it missing any important categories?
Are there any counterexamples?
Is it legible?


texts:
As in this question, if you begin "leolam yehey" at the beginning of shacharit near the end of the time for reciting shema, and you may not otherwise recite it in time, you are supposed to recite a full shema there at "leolam yehey".

In such a case, should you cover your eyes when you say shema in "leolam yehey..." in the beginning of shacharit?


texts: How old was Joshua at the time of the spies?

texts: Num 13 and 14 discuss the spies sent by Moses to asses the land, among them Joshua and Caleb. Josh 14:7 says that Caleb was 40 when he was sent as a spy. How old was Joshua at the time of the spies (giants/grasshoppers) venture?


texts: How to understand Gen. 12:5–6 with Rashi

texts:
B'reshis 12:5:

  …וַיֵּצְאוּ לָלֶכֶת אַרְצָה כְּנַעַן / …and they left to go to the land of Canaan
  וַיָּבֹאוּ אַרְצָה כְּנָעַן. / and they went in[1] to the land of Canaan.

And verse 6:

  וַיַּעֲבֹר אַבְרָם בָּאָרֶץ / And Abram passed in the land
  עַד מְקוֹם שְׁכֶם… / until the site of Shechem…

[1] (The word "בָּא" AFAIK generally means "enter" or "go in" in Chumash. See e.g. B'reshis 7:1.)

Rashi comments on "וַיַּעֲבֹר אַבְרָם בָּאָרֶץ / And Abram passed in the land" that it means

  נכנס לתוכה / he entered its inside.

(Commentaries on Rashi (Mizrachi, Gur Arye, Sifse Chachamim) note that Rashi means to inform us that "וַיַּעֲבֹר אַבְרָם בָּאָרֶץ" does not mean that Abram passed through the entire land, exiting its far end.)

I'm having trouble understanding these verses with Rashi's commentary. Here are some possibilities:

Verse 5 means "they came to the land", i.e. to its border, but didn't enter it. In verse 6, "נכנס" means "he crossed the border". The question on this is why Rashi felt compelled to explain the verses this way. One could more easily AFAICT read verse 5 as saying Abram entered the land and verse 6 as saying he then proceeded partway through the land (not entering it), as in option 3, below.
Verse 5 means "they entered the land" and, in verse 6, "נכנס" means the same: it's repeating itself. The question on this is why repeat.
Verse 5 means "they entered the land" and, in verse 6, "נכנס לתוכה" means "he proceeded further, more deeply, into the land". The question on this why Rashi used a word, "נכנס", that typically AFAIK means "entered". (Or doesn't it?)
Or perhaps there's another explanation.

I'd appreciate any insight.


texts: Urgency of resuming relations after niddah

texts: What is the urgency of a husband and wife resuming relations after the niddah period? Where is the line drawn between conflicts that warrant pushing off relations, and those that do not warrant it? Some might be fatigue, illness, business activities that might or might not jeopardize one's livelihood, other schedule conflicts (performing arts rehearsals, chavrusos).


texts: What was the 'evolution' of determining who is part of the Jewish people?

texts:
Starting with Abraham and continuing till modern halacha. how has the halacha regarding who is part of the Jewish people changed?  What were the causes of the change, and the reasoning, and the change itself?

I know that today the 'tribe' goes based off the father and the 'Jewishness' is based on the mother.  However, that clearly was not the system with tanach, or in the chumash. And the system also changed pre-matan torah and after-matan torah.

I'm looking for 'who' 'when' and 'how' the rules changed over the milenium.

edit:  Please don't try to argue that the rule never changed. There are too many stories of non-Jewish women marrying Jewish men with no indication of conversion or statements saying that the children will not be Jewish in tanach.  (Like samson and delilah)  Clearly the halacha changed, and there is a good reason for it, but I want to know the details of how and when. I am not interested in explanations of 'really, it was always this way'


texts: if there was a caliphate established would the jews have to pay the jizya

texts:
If there was a caliphate established in America would Jews be required to pay the jizya, according to Halacha, since the caliphate would be the government of the land

Background: Jizya is a per capita yearly tax historically levied by Islamic states on certain non-Muslim subjects—dhimmis—permanently residing in Muslim lands under Islamic law.

Dhimmis who chose to join military service were exempted from payment.

Historically, the Jizya tax has been rationalized in Islam as a fee for protection provided by the Muslim ruler to non-Muslims, for the permission to practice a non-Muslim faith with some communal autonomy in a Muslim state, and as material proof of the non-Muslims' submission to the Muslim state and its laws. Jizya has also been rationalized by some as a symbol of the humiliation of the non-Muslims in a Muslim state for not converting to Islam,

The jizya tax was historically imposed on Jews, Christians and Zoroastrians in the Arabian peninsula, the Levant, Iraq, North Africa, Caucasus and Spain, and on Hindus in South Asia into the 19th century, but almost vanished during the 20th century. The tax is no longer imposed by nation states in the Islamic world, although there are reported cases of organizations such as the Pakistani Taliban and ISIS attempting to revive the practice. (Source: Wikipedia)


texts:
I heard that all a person's sins are forgiven on one's wedding day.

Is this true?
What is the source?
Does it also apply to sins committed between man and his fellow (as opposed to man and G-d)?

And are there any other parameters relating to this phenomenon?


texts: Why is "Hashem... l'olam va'ed" repeated after Tehillim 30?

texts:
In Nusach Sfard, why is the phrase "Hashem Melech; Hashem Malach; Hashem yimloch l'olam va'ed" repeated in the paragraph after Tehillim 30?* I've heard it has everything to do with the writings of the Arizal, but I'm not sure.

This question is unique to Nusach Sfard and the Sephardi nusachot, in somewhat of a follow-up to my previous question regarding the phrase's repetition in "Az Yashir".

* "Mizmor shir chanukat habayit l'David..." You can see what I'm talking about here.


texts: Musical Performances and Shows on Shabbat

texts:
There is a musical performance with free admission on Shabbat with, presumably, no Jewish performers.

Can one enjoy it without violating Shabbat prohibitions? Or will this be benefiting from someone who does a Melacha on Shabbat?


texts: Why didn't Avraham argue with HaShem about sacrificing Yitzchak just like he argued with Him about destroying Sodom?

texts:
It's known that when Avraham found out that Hashem was going to destroy Sodom and the other cities, he fervently argued with Hashem to save them.

My question is: when Hashem told Avraham to sacrifice his own son, why didn't Avraham at least try to argue in his defense, that he should be spared?


texts: Because of forgetfulness, I caused other Jews to eat dairy after meat. What can I do to atone?

texts: I baked carob brownies for tu b'shvat with butter. The next day, I made pareve barley soup and a dairy dessert. I took these (& other pareve stuff) to my son's house for a tu b'shvat seder. They asked if the soup was pareve, because they had eaten meat. I forgot about the brownies, & I said that everything was pareve except the dessert.  The next day, I realized that the brownies, which everyone ate, were dairy.  So, I had put a michshol lifnei iver due to forgetfulness.  I feel terrible.  What should I do to atone?


texts: Are there unresolved ‘tekus’ in the Talmud later resolved in responsum?

texts:
Often in the Talmud questions are asked which do not yield a result. These non-answers are called ‘teku’ (תיקו).

Frequently, the questions which are left with teku are those which are far-fetched.

Are there any teku questions, which, due to their unpractical nature [or otherwise] were left with teku, only to eventually pop-up in real life and be ruled on by a contemporary Rabbi?


texts:
How should our hands be positioned in prayer? Is there a right or wrong way?
Various biblical passages seem to indicate that raising the handpalms is an appropriate gesture for prayer. Verses like kohelet 4:5 seem to state that the folding of the hands is for fools, yet in Shabbat 10a it says that Rava in his prayer would remove his cloak and clasp his hands and pray. He said that he would do so as a slave before his master, who appears before him with extreme submission.
Does the Tenach show us a way how to pray with our hands? (Although Rabbi Heschel seemed to have prayed with his feet at least once, I’m sticking to the hands and not the gesture of other body parts).


texts: Did HaShem "regret" creating someone/something

texts: I heard once that it says somewhere in Chazal that there were certain things or people that HaShem "regretted" (had "charatah") in creating. Although I don't remember which examples were given or if a source was give. Does anyone know of such a statement in Chazal (or perhaps not just one but a few if there are?)


texts: Would a Jew violate the prohibition to pronounce the name of YHWH by saying "Yahweh" and/or "Yehowah"?

texts:
Based on a previous post that the pronunciation of YHWH as a subject is not disrespectful to be asked here, I hereby ask these:

1.) Are the pronunciation of "Yahweh" and "Yehowah" to be considered as not offensive by us, Jews, because both of these are "invented" (as someone put it) or can not be accurate or only "best guess"?

2.) As a Jew, would I violate the prohibition to pronounce the name of YHWH, by saying "Yahweh" and/or "Yehowah"? (Normally, I simply say "HASHEM" or "Yud-Hey-Vav-Hey" inside or outside a Synagogue, when I come across YHWH in writing.)

3.) Does the prohibition of pronouncing YHWH apply even if the pronunciation is wrong? Any and all answers (from an authoritative source) can be in relation or not in relation to the saying of a bracha.


texts:
What is the meaning of the minhag of lighting a candle for leiluy nishmat or refuah shleima?
Today for example we light a candle for rabbi shimon


texts: Besides for the commentary on Divrei Hayamim (which as noted here was not written by Rashi), is the authorship of any of the commentaries to the Bible attributed to Rashi disputed?


texts: What is the source for having memorial electric lights usually affixed to plaques that are found in many shuls to remember the yahrtzeit of relatives? Is this an old minhag or of relatively recent vintage?


texts:
What is the significance of the middle of the Torah in letters being the vav in גָּחוֹן (Vayika 11:42)? (source: Kiddushin 30a)

What is special about the vav in גָּחוֹן that the Almighty chose to make it the middle of the Torah in letters?

  כֹּל הוֹלֵךְ עַל־גָּחוֹן וְכֹל הוֹלֵךְ עַל־אַרְבַּע עַד כָּל־מַרְבֵּה
  רַגְלַיִם לְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ לֹא תֹאכְלוּם
  כִּי־שֶׁקֶץ הֵם׃

  You shall not eat, among all things that swarm upon the earth,
  anything that crawls on its belly, or anything that walks on fours, or
  anything that has many legs; for they are an abomination.


texts: Why do some people wrap their Tefilin around their arms 8 times?

texts: I have seen people who wrap the Tefilin 7 times around their arm and some that wrap it 8 times around their arm. Why do the people who wrap it 8 times do so?


texts:
Would a non-toxic, non-food substance, such as crayons, intentionally melted in a pan render it unkosher?  Does it matter if the crayons are known/suspected to contain both milk and meat (e.g. tallow/stearic acid and dairy-derived palmitic acid)?

Related:

Putting crayons in an oven
Do non-toxic, biodegradable kitchen/dish cleaners pose a Kashruth problem?


texts:
Suppose that a person with knowledge of an imminent terrorist attack, that will kill many people, is in the hands of the authorities and that he will disclose the information needed to prevent the attack only if he is tortured. What would the Torah think? Should he be tortured?
For more n=information about this scenario, here is the Wikipedia link: https://en.wikipedia.org/wiki/Ticking_time_bomb_scenario


texts: For how long was Aharon Moshe's spokesman?

texts:
In Sh'mot 3 and 4, God instructs Moshe to speak (variously) to both Paro and the people.  Moshe then objects that he is not a good speaker, and in Shemot 4:15-16 God says to use Aharon, literally that Aharon will be his פֶ֔ה, mouth.

Was this just for when they were in Mitzrayim, or was it a longer-term arrangement?  My mental image of Moshe speaking to the people at (and after) Har Sinai is of him speaking, not of Aharon relaying his words, and using an interpreter for almost all of Sefer D'varim seems especially challenging.  But maybe my mental image is wrong; I don't know where I got it.

When, if ever, did Moshe start speaking directly instead of through Aharon?


texts: Is there a guide or a maybe a video on how to check your own clothes for Shaatnez? Does anyone here know? If so, can you explain?


texts: Is it possible that God appears to people in dreams these days? Can a person who spoke to Hashem in a dream consider this as a real dialog with God or should we instead consider it as pure work of our subconscious and imagination? Is there anything Chazal said about it?


texts: Would Moshe have lived longer if he had delayed fighting Midyan?

texts:
Rashi to Bamidbar 31:3 says:

  וידבר משה וגו': אף על פי ששמע שמיתתו תלויה בדבר עשה בשמחה ולא איחר:

  Moses spoke: Although he heard that his death depended on the matter, he did it joyfully, without delay.

In other words, Moshe hurried to make war, even though he knew he would die afterwards.

Had he delayed, and not hurried to fight Midyan, could he have prolonged his life indefinitely?


texts: Is someone stealing (halachically) if he re-uses a coupon code intended for single use?

texts:
A take-out place near me has a coupon code that gives you $10 off a minimum $15 order if you are a first-time registrant through "Seamless", a food ordering app.

Technically, the code is supposed to be used only for the 1st order. However, one could get around this system indefinitely by creating a new email address and using a different credit card for each order.

Despite the procedure, above, being civilly legal (in NY State, at least), would this still be considered stealing or a violation of some other halacha?

Additional info (if relevant) - AFAIK, "Seamless" is not owned by Jews. The take-out place that I order from is. However, when paying for the order, the takeout place gets the full price of the order, not the discounted price. Seamless "absorbs" the remaining cost.


texts: What does it mean that a blind person is "Patur" from mitzvot?

texts: When the Gemarah tells us that a Suma (a blind person) is "Patur" from Mitzvot, does that mean to say that he is completely outside the realm of Mitzvot, and will get no reward for doing them, or does it mean that while he has no obligation, he still gets some reward, possibly a Kiyum Mitzvah?


texts: It seems from its placement in Chumash that the (first) war with Amalek occurred between the exodus from Egypt and the giving of the Torah at Sinai. (Is that the case, or did it occur at another time?) On what date(s) did it occur?


texts: Is typing allowed on Chol Hamoed? Does it make a difference if whatever is typed will be printed afterwards?


texts:
When lending money, Jews are not allowed to charge other Jews interest.  However, due to inflation, the value of money decreases with time, such that the money that is repaid is worth less than that which was lent. How does Halakha deal with this issue?

Follow-up: What about deflation, where the money repaid is worth more than what was loaned?

 I have no idea if inflation existed in the time of Rishonim or Talmud (both in concept and reality.)  Would be cool to find out.

Related: What happens if you borrowed money and the currency became worthless?

 Related: ribis and foreign currency conversion


texts: Which Tachanun should I say when davening in a minyan with a different Nusach?

texts:
I daven Nusach Ashkenaz but I often daven mincha in minyanim with a different nuasach.
Should I say my ashekanzi tachanun or is there a minhag ha'mokom?
Moreover I have noticed sefardim davening their own tachanun in my ashekanzi minyan.
If I can get Halachic sources that would be great!


texts: Is the Decalogue (Ten Commandments) legislation for all the world?

texts: It is popularly believed and taught in the Gentile world that the Ten Commandments/Decalogue (Exodus 20:1-17; Deuteronomy 5:5b-21) should be kept/observed by all. For example, the Council of Trent in the Reformation made them binding upon Roman Catholics with this exception: the fourth commndment concerning the Shabbat was changed into a command to observe Sunday, the first day of the week ('the Lord's day').  Is the Decalogue for Jews and Gentiles, or only for Jews?


texts: The Haftorah this past week mentions the second month using the name Ziv. The orignal names of the months are discussed here: First-Temple-Era names of the Hebrew months?  When did the original names of the months change?