texts: Is one allowed to make Berachos after saying the bedtime Shema?

texts:
As recorded in the sources cited here, most Poskim say that one may not speak after saying the bedtime Shema, and some say even after saying Hamapil.

Let’s say that one hears thunder after saying Hamapil and Shema. Can he make a Shekocho U’gevuraso on it? If he sees lightning, can he make an Oseh Ma’aseh Bereishis? Would this be the same Halacha as saying Maariv afterwards?


texts: Why is chicken "meat" (with regards to basar bechalav) and an egg not?

texts: Why is chicken considered meat but fish is not?  Also, why is an egg considered pareve? And if we can eat chicken eggs, why can't we eat caviar (fish eggs)?


texts: Have the measurements for tumah changed throughout the ages?

texts:
There is discussion among poskim whether we measure a kezayit (and other measurements) using contemporary olives/eggs/etc, or whether we use some larger measurement based on a perceived historical reality. See here, for example, or here (with footnotes).

There are measurements for tumah as well, such as the pomegranate-sized hole in a utensil used for storing food that makes it no longer susceptible to tumah. This measurement is listed in mishnah Keilim 17:5 right next to the kebeitsa (in 17:6) and the kezayit (in 17:8) (along with the kegerogeret and the amma).

According to those who believe that the historical reality was different, would we measure holes today in utensils according to that historical reality? Or perhaps, since a pomegranate-sized hole is one that makes the utensil unfit for its purpose, we should measure according to modern sizes, even according to those who say differently for eggs and olives?


texts:
I read Rav Gifter's biography, where he states the following:

The Ramban, in his introduction to Iyov, asks a question: “Why do we cry at a moment of death? “Why do we shed tears? This is the natural state of things. Men are born. They live. They die. What is there to cry about?
The holy Ramban says that this is not the natural state of things. It’s wrong! Men were made to live forever and ever, in the joy and the Countenance of G-d in Gan Eden. Death signifies that things are not working according to the natural course of Creation. It is something unnatural and not ordinary. This is why we are moved to tears. Did we ever give thought of this approach to crying?
The Ramban was also bothered by the natural course of things. Naturally, we should be in Gan Eden, enjoying the proximity, the friendship, the closeness, and the love of Hashem Yisbarach. But why do we seem so far removed? Because sin brought death into this world. This is what brings men to tears. (Rav Gifter by Rabbi Yechiel Spero, pages 361 – 362)

Does anyone know where the Ramban says this in his introduction to Iyov?


texts: Rabbi Aharon Leib Shteinman's statement about waiting for Moshiach

texts:
Basically I am looking for more information from neutral or sympathetic sources about Rabbi Aharon Leib Shteinman's recent statement saying something along the lines of it was too hard for Bnei Torah to await for Moshiach.

The initial report I saw here was an editorial, with a link to an attempted (but incomplete) transcript. And although it has the audio, I can't quite parse it. Also, there may have been subsequent clarification.

According to what was reported, he said that no one fulfills the obligation of waiting for Moshiach, therefore we hope that they fulfill the other Mitzvos and rely on Rabbi Hillel for the failure to do it.

Besides the fact that I don't understand this at all (Hillel isn't understood to deny a messianic era, just a king, AFAIK, so why would the rest change?), Googleing to find any further statements about this didn't turn up much, rather a secondary, and again plainly unsympathetic, sites, which are pointing out Rabbi Shteinman's earlier promotion of the idea of Torah and Mitzvah observance being tied to Moshiach, e.g. here:

  "The Redemption is very near," he added. "We must do everything we can to fulfill Torah and Mitzvos, to the extent of self-sacrifice."

So what do neutral and/or sympathetic people say about this conversation? Or has he himself clarified since then?


texts: Among the many hagada versions in use at the seder I attended this year, some of them included Shir Hama'alos before birkas hamazon in the "Barech" section and others did not. Is there any reason to deviate from the usual practice of saying it on holidays on the night of the seder?


texts: Davening without a Minyan - Hallel Pesach night

texts: There are those that say Hallel, Pesach night after Maariv. This year when it looks like, due to COVID-19, we will still not be Davening with a Minyan Pesach night, does one who is Davening without a Minyan still say Hallel after Maariv, before the Seder?


texts: How to explain Bereishis Rabbah 55:7 to a Noahide?

texts: There it is stated about the umos haoilom that Hashem will send them to gehinom and was asked by a Noahide why are they sent to gehinom.


texts: From what I understand, a person has a zivug. Whether that means they will for sure marry them or whether it simply means there exists an “ideal” partner somewhere, how does this work when people of yesteryears had many wives?  Does that mean that their are multiple zivugim? A simple explanation may be that one of the wives is the main zivug while the others are just other wives. Just looking for some more opinions on the matter


texts:
The Rambam says, "Anyone who eats an olive's volume of leavened bread on Passover beginning on the night of the 15th until the end of the 21st of Nissan intentionally is obligated to [a punishment of] kareit/cutting off."

why does one specifically get kareit for eating an olive's volume of leavened bread on Passover?


texts: Length of time for waiting for hard cheese proportionate to the length of time it was aged

texts:
In a Halachic pamphlet I saw before Shavuos this year, it mentioned an opinion that one must wait after eating hard cheese one hour for every month it is aged (so if it was aged three months, three hours, etc.). It didn't say, but I assume that this means up to six hours, otherwise you could potentially wait over a week ...

This may or may not be tied in to the concern (also quoted in the same pamphlet) that modern artificial aging processes for cheese create hard cheese sooner than six months.

What is the source for this opinion, and what is the reasoning?


texts: Is one allowed to be a firefighter if he might be required to work on Shabbat? or is he allowed to, in order to save lives?


texts: What is the earliest source/authority to ascribe special significance to the eighth day of Chanuka?


texts:
"Rabbi Meir would say: ‘From where is it derived that even a non-Jew who engages in Torah study is considered like a High Priest? It is derived from that which is stated: “[You shall therefore keep My laws and My decrees,] which if a man does he shall live by them” (Vayikra 18:5) Sanhedrin 59a
What did Rabbi Meir mean by this statement? Is  he talking specifically about the 7 laws?


texts: What should someone tell a 10 year-old who wants to be “ Frum” and daven with a minyan while we have coronavirus?

texts: In New York it’s dangerous for a grown-up to daven with a minyan. If a child says he wants to be Daven with a minyan - what is the right response?  One could point out that he is not obligated in any case.


texts: What is the proper way to write the year when it is a year that ends in מנצפך?

texts: When the year ends with one of the letters of מנצפך - for example 5780 - What is the correct way to write it תש"פ or תש"ף?


texts: Standardized charity documentation in Israel?

texts:
Most American charities, to preserve their tax-exempt status, have to file a Form 990 annually with the federal government, detailing some important statistics about their organization, including how much of the money they collect goes to overhead, advertising, and other expenses not directly related to their stated mission. Websites like Charity Navigator make these forms available online and also analyze and categorize charities based on the numbers in these forms.

Is there an equivalent mechanism in Israel (or in other countries, for that matter)?

Related question: If an Israeli charity has an "American friends of" offshoot in the US, the statistics for that offshoot in Form 990 only reflect the auxiliary fund-raising activities of the American offshoot, not the full activities of the parent organization, right?


texts:
גמרא מגילה יח עמוד א ____________ Gemara Megilla 18a

מיתיבי קראה גיפטית עברית עילמית מדית יוונית לא יצא

[The Gemara is discussing languages for reading the Megilla... It is taught in a baraita: If one read the Megilla in Coptic [Giptit], Ivrit, Elamite, Median, or Greek, he has not fulfilled his obligation.

הא לא דמיא אלא להא גיפטית לגיפטים עברית לעברים עילמית לעילמים יוונית ליוונים יצא

It was taught in a different baraita: If one reads the Megilla in Coptic to Copts, in Ivrit to Ivrim...he has fulfilled his obligation.

What language is called by the Gemara  עברית / Ivrit and who were the עברים / Ivrim?

Suggested meaning:

Could the Gemara be reffering to languages like what is today known as "Yiddish"? Over the years of history, Jews in various countries have spoken a "Yiddish" version of the local language or of the language of their origin. One example of such a "Jewish language is LADINO.

"Jewish languages"

  Jewish communities were dispersed around the world in the diaspora
  which followed the Jewish-Roman wars. Some adopted the languages of
  their neighbors, but many developed new varieties of these languages,
  collectively termed "Jewish languages".


texts: What is the difference between הִיא spelled with yud and הִיא spelled with a vav (הִוא), both meaning "she" in Parshat Naso?

texts:
Whenever the word הִיא is used in the Torah, it is either spelled with a yud (like  הִיא) or with a vav (like הִוא). What is the difference in meaning between the two spellings?

Additionally, in Parshat Naso (Bamidbar 5:14), the pasuk says וְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אֽוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה:. The pasuk uses two different spellings in almost the exact same circumstance.
Why is this so?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: When I was a child, my parents always had bread, hard boiled egg and ashes, with water for the Seudas Hamafsekes. A friend of mine recently told me that there is no obligtion to wash for the Seudas Hamafsekes. Is there a source that one need not wash for this Seuda?


texts: Is the mourning for a late relative dependent on the state of their relationship before death?

texts:
Are the halochos (laws) about observing mourning rituals for a relative (e.g., shiva, shloshim, etc.), affected in any way by the state of the relationship between the mourner and deceased before his death?

A particular case might be if the two had been estranged for many years before the death.

(Note: If such a situation affects you in real life, do not rely on any advice you read online. Instead, contact an Orthodox rabbi directly.)


texts: Passover duplicates on Shabbat 2 years in a row

texts: Passover fell this year on Shabbat which is rare.  It also fell last year on Shabbat.  Two years in a row is incredibly rare.  The question is in two parts: when has this duplication taken place before?  When will the duplication of two years in a row take place again?


texts: Teachings of Chabad (Lubavitch) - controversial or not?

texts:
I have been reading about Chabad Lubavitch and, since I have started to be in contact with a local group, I am in doubt about the Chabad messianism (belief of some adherents about the last Rebbe).

How is the Chabad viewed in the Orthodox community with regard to this, for example if one studies in a Chabad Yeshiva will the knowledge gained be valid from the point of view of other Orthodox communities?

Maybe there are comments on this is particular (different communities may have different views but I can read them all and see for myself)?

Maybe the question is irrelevant and all the Yeshivas the same because the texts are the same?

Or maybe this 'controversy' does not affect the teaching or status of Chabad since it is not all members of Chabad holding the belief and those who do, do not teach it to newcomers?


texts: Why mention healing everyone after the restroom and Jews in the amida?

texts:
After we use the restroom, we recite a benediction praising God for our ability to do so. The benediction ends by referring to him as the one "who heals all flesh", viz all people.

In the amida prayer, central thrice every weekday to our prayer service, we recite a benediction asking God for health. The benediction ends be referring to him as the one "who heals the sick of his people, Israel".

Both are true, of course: he heals all flesh and he heals Jews. And I can see why we might mention either fact. But why is each fact mentioned where it is: the one about mankind in the post-restroom prayer and the one about Jews in the amida?


texts: Why would there be a piece of retzuah in the compartment of the tefillin shel yad?

texts:
Recently, I came across an old pair of tefillin peshutim of mine. They became un-fit for use years ago, and I have since replaced them with a sturdier pair, B''H. They aren't vintage, but they have seen better days for sure (peshutim don't hold up well in day-to-day use).

Understanding that they were a cheap pair, I was curious as to what the parchments looked like inside. I'd heard "horror stories" about cheap tefillin, and although I don't have the know-how to declare tefillin or mezuzos useable or not, I wasn't impressed with what I saw.

Anyway, when I opened up the tefillin shel yad and removed the parchment, something else fell out of the box. Upon inspection, I found that it was a small piece of cut retzuah (leather strap) that was stuffed in the compartment along with the parchment. I must say this was very unexpected.

I have never heard of any custom of putting a piece of retzuah in with the parchment.  Why would there be a piece of retzuah in the compartment of the tefillin shel yad along with the parchment?


texts: Information about the office of the Chief Rabbi of England

texts:
Who determines the Chief Rabbi of England?

Is he picked by a general vote of all Shul attendees in Great Brittan?
Is he picked by a committee picked by boards of different Shuls?

What are his powers?

Does he have a monopoly on Kashrus/Weddings/Divorces (Like in Israel)?


texts:
The Shulchan Aruch writes that one should not get married between Pesach and Shavuos until Lag B’Omer; likewise regarding haircuts, since then the Talmidim of Rabbi Akiva stopped dying. Therefore, one may do so from the next day - Lad B’Omer.

The Rema then mentions another popular minhag, to start the Sefirah restrictions from Rosh Chodesh Iyar, and not from right after Pesach. This Sefirah lasts until shortly before Shavuos, excluding Lag B’Omer itself. This has come to be known colloquially as ‘Second Sefirah’.

Can a Sefardic Jew choose to keep this "Second half" of Sefirah?

Shulchan Aruch Orach Chayim 493.3

  יש נוהגים להסתפר בראש חדש אייר, וטעות הוא בידם.

  הגה: מיהו בהרבה מקומות נוהגים להסתפר עד ראש חדש אייר, ואותן לא יספרו מל"ג בעומר ואילך, אעפ"י שמותר להסתפר בל"ג בעומר בעצמו. ואותן מקומות שנוהגין להסתפר מל"ג בעומר ואילך, לא יסתפרו כלל אחר פסח עד ל"ג בעומר. ולא ינהגו בעיר אחת מקצת מנהג זה ומקצת מנהג זה, משום "לא תתגודדו" (דברים יד, א) וכל שכן שאין לנהוג היתר בשתיהן. (דברי עצמו):


texts: Are there different shitos for when fasts end? What are they?

texts: Are there different shitos for when fasts end? (Similar Motzei Shabbos, when some people wait 72 minutes past shkiya to do melacha, where other people wait less.)


texts: Is it correct to read the pasuk of Deuteronomy 15:11 with the "never" term?

texts:
In one of the Torah Readings for the eighth day of Pesach, falling in a week day, there's the following passukim (Deuteronomy 15:10-11) י  נָתוֹן תִּתֵּן לוֹ, וְלֹא-יֵרַע לְבָבְךָ בְּתִתְּךָ לוֹ:  כִּי בִּגְלַל הַדָּבָר הַזֶּה, יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ, בְּכָל-מַעֲשֶׂךָ, וּבְכֹל מִשְׁלַח יָדֶךָ. יא  כִּי לֹא-יֶחְדַּל אֶבְיוֹן, מִקֶּרֶב הָאָרֶץ; עַל-כֵּן אָנֹכִי מְצַוְּךָ, לֵאמֹר, פָּתֹחַ תִּפְתַּח אֶת-יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ, בְּאַרְצֶךָ.  {ס}
Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto. For the poor shall NEVER [?] cease out of the land; therefore I command thee, saying: 'Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.'

Is it supposed to be read with the never term in the hebrew version? And if so, is there a predestination factor in play here and in all its implications?
Do judaism really believe in Predestination Theology?
... Or the translation of this passuk is simply incorrect, after all?


texts: How Did Aharon Change Moshe's Words to Par'oh?

texts:
Moshe's message to Par'oh was to be communicated through Aharon, as per Sh'mot, 7:2

אַתָּ֣ה תְדַבֵּ֔ר אֵ֖ת כָּל־אֲשֶׁ֣ר אֲצַוֶּ֑ךָּ וְאַהֲרֹ֤ן אָחִ֙יךָ֙ יְדַבֵּ֣ר אֶל־פַּרְעֹ֔ה וְשִׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃

Rashi explains that this means that Moshe will word things in one way, and (via sefaria.org)

וְאַהֲרֹן אָחִיךָ יַמְלִיצֶנּוּ וְיַטְעִימֶנּוּ בְּאָזְנֵי פַרְעֹה
and your brother Aaron shall express it in eloquent language and explain it in Pharaoh’s hearing.

My Rabbis Isaiah/Sharfman linear translation has the phrase as "and Aaron your brother will interpret it and make it acceptable in the ears of Pharaoh."
This seems to indicate that Aharon was able to change the specific wording of the messages in order to make them more understandable or "acceptable". Is there any discussion or record of the changes that Aharon made?


texts: When did the books of Tanakh get their canonical names?  I understand that Five Books of the Torah were named after the first words in them, and that most of Navi was named after their authors, but when did some of the less obvious ones (such as Shmuel, Divrei Hayamim, Melakhim, Shoftim, Shir HaShirim, Esther, Ruth, and Trei Asar) get their names?


texts: Is a nocturnal emission, also known as keri, a sin? If it happens to you at night, is teshuvah necessary?


texts: Is there any research available for the original 'Hebrew' 3rd & 5th month names?

texts:
I'm looking at a question that was posted here 7 years ago about the original name of the months.

  First-Temple-Era names of the Hebrew months?

There is mention of a possible month called, "Tzach."

Are there any English resources on this topic 'today?'

And please forgive me for using a 'Christian' link (if this bothers anyone):
https://www.neverthirsty.org/wp-content/uploads/2015/11/daniel-20040822-prophecy-of-daniels-70-weeks.pdf

But, this PDF mentions, "Taskh," as the original name for the fifth month of Av or July/Aug.

Can anyone here offer insight primarily in English into whether this is possible or where it comes from?

Is Taskh Hebrew at all?

Thank you for any time you might put into this.


texts:
The middle bracha on Shabbos at mincha reads (Nusach Ashkenaz)

  אתה אחד ושמך אחד, ומי כעמך ישראל גוי אחד בארץ, תפארת גדלה, ועטרת ישועה, יום מנוחה וקדשה לעצמך נתת, אברהם יגל, ויצחק ירנן, יעקב ובניו ינוחו בו, מנוחת אהבה ונדבה,   מנוחת אמת ואמונה, מנוחת שלום ושלוה והשקט ובטח, מנוחה שלמה שאתה רוצה בה, יכירו בניך וידעו כי מאתך היא מנוחתם ועל מנוחתם יקדישו את שמך.

  אלקינו ואלקי אבותינו, רצה במנוחתנו. קדשנו במצותיך, ותן חלקנו בתורתך. שבענו מטובך, ושמחנו בישועתך, וטהר לבנו לעבדך באמת. והנחילנו יקוק אלקינו באהבה וברצון שבת קדשך, וינוחו בם ישראל מקדשי שמך. ברוך אתה יקוק, מקדש השבת.

It says the words menucha 8 times and yanuchu 2 times, for a total of ten. What's the significance of this? It's obviously redundant and indicates something. Only thing I can think of is it's corresponding to בעשרה מאמרות נברא העולם and Shabbos refers to בראשית. Is there any peirush that addresses this?

I do acknowledge that the second paragraph is in every prayer for Shabbos, but it was clearly combined with the first paragraph with intent.


texts: Were there really 5x as many makkos at yam suf?

texts:
Towards the end of the haggadah, there is a paragraph discussing how many makkos there were at yam suf:

  רבי יוסי הגלילי אומר- מנין אתה אומר שלקו המצרים במצרים עשר מכות ועל הים לקו חמישים מכות? במצרים מה הוא אומר "ויאמרו החרטמים אל פרעה אצבע אלהים היא". ועל הים מה הוא אומר "וירא ישראל את היד הגדלה אשר עשה יי במצרים וייראו העם את יי ויאמינו ביי ובמשה עבדו". כמה לקו באצבע- עשר מכות. אמור מעתה, במצרים לקו עשר מכות ועל הים לקו חמישים מכות."
  Rabbi Yosi HaGlili says: From where do we know that the Egyptians were punished with ten plagues in Egypt and fifty at the sea? In Egypt what does it say "The magicians said to Pharaoh 'It is the finger of God'". And what does it say by the sea "The Israelites saw the great hand which God did in Egypt, and the nation feared God and believed in God and Moshe, his servent." How much were they punished with a runner-up 10 plagues. From here you can say, in Egypt they were punished with ten plagues and on the sea with fifty.

(Translation by me)

This logic seems very simple, but there is one problem: a "hand of God" is mentioned a few times in regard to the plagues as well! For example:
(Shemos 7:14)

  ונתתי את ידי במצרים
  I put my hand in Egypt
  (Shemos 13:9)
  ביד חזקה הוציאך
  He took you out with a strong hand
  And even by the plague of pestilence itself it says (Shemos 9:3)
  הנה יד יי הויה במקנך...
  Behold God's hand is against your cattle...

So how can Rabbi Yosi HaGlili say that the plagues in Egypt were only a "finger" if the above three Pesukim say they were a "hand"?


texts: Why do Hassidim wear hats that simulate what Non-Jewish czars and kings wore?

texts:
I heard from a few people that some of the hats that Hassidim wear such as shtreimelach and spodeks mimic the hat styles worn by previous kings and czars. Perhaps, I heard incorrectly, so feel free to provide correct info on where these styles came from.

If it is correct, I am curious as to why they allowed imitating these styles? Two reasons to this question: Isn't this a form of "chukot hagoyim"? Why would they want to mimic the dress style of kings, czars or other leaders that harmed Jews?


texts: Jewish tune to replace "Holy Night" in Harry Chapin's "Mr. Tanner"?

texts:
From Wikipedia:

  "Mr. Tanner" is a song by Harry Chapin from his 1974 album, Short Stories. Big John Wallace plays Mr. Tanner by singing the chorus to "O Holy Night" in the background to the song's chorus.

Here it is on YouTube.

So ... is there any tune or snippet from our tradition that would fit the song well enough that it could be sung instead of "O Holy Night?"

(I know someone will vote to close this as off-topic ... but I thought it was worth a try.)


texts: Are Rabbinic decrees binding forever, or can they be rescinded?

texts:
Regarding the rabbinic decrees instructed in the Talmud, how can one know that a particular rabbinic commandment is binding to all future generations and may not be rescinded or amended ever?  .

Regarding customs which have gained the status of law, e.g. should a woman still leave the house about twice a month (as per Rambam, Shulchan Aruch, etc.) and make sure that she is completely modestly dressed even when totally alone at home, how might it be proven that the custom need no longer be observed stringently? .


texts: I was wondering if the Messiah who is prophesied by many has already to come or are we to continue looking?


texts: Although it might seem obvious to responsible individuals to have an "emergency fund", some might say it's a lack of bitachon - is there a Torah source (Gemara, Midrash, Halacha, etc) for saving up extra money for a potential emergency situation?


texts: When can I attend service (Shabbat) after seminal emission?

texts:
Unmarried, 22 year old Jewish man here. I've been consciously trying to get myself rid of masturbation for a year now. I started to take precautions and I take this fight very seriously now. I put a calendar in the kitchen and whenever I fail, I put a cross on that particular day. For 2018, I made the following resolution: don't masturbate more than 24 times (or 2 times a month). I got to the point where I average 2 weeks before struggling for real (heart starts pounding, unholy thoughts creeping in, physical 'happenings' throughout my body, absolutely random strong erections on the bus etc.)

I started attending shul about 4 weeks ago. You can't imagine how different everything is if I'm shomer habris for 15+ days or if I go to service just one or two days after I did this aveira. Its too much of an unpleasant topic - the rabbi and daikan are obviously married and I don't feel like bothering them with such an unpleasant topic.

Anyway, after I realized how much I hate myself after failing (it brings forth in me lower feelings of jealousy, envy, lusting and crap like that), I decided to put myself in a ban. I try to avoid human contact for a week. It's always after about 7 days that I feel pure and focused on my prayers instead of toxic thoughts popping up in my head here and there.

I've read on Wikipedia the article on 'keri', which states that after emission (be it a nocturnal wet dream or regular sex) one should wash his clothes and immerse himself in water.

I remember though that Leviticus (Vayikra) states, that one is impure for 7 days after any kind of emission of that nature.

What do you think? Shabbos is tomorrow and I feel like I shouldn't go – I'm afraid that the same unpleasant things will happen. I feel unholy and not worthy of the community, shaking the hands of others knowing damn well what I did last night.

Im inclined not to go this week, but next week, after being pure for 8 days.


texts: Was King Achashverush rewarded for enriching Mordechai and Esther

texts:
We know that all the riches of Haman belonged to the king after he was hung.       The king gave it to Mordechai and Esther. Also in targum it says that Haman promised to give 10000 silvers and a town to Mordechai and the king made sure he did deliver it.
We know they used the money for good deeds.
Was the king rewarded from Hashem for all this?


texts: Why didn't the tribes of Re'uven and Gad and 1/2 Menashe take up Moshe's suggestion?

texts:
In Bemidbar 32:18 the tribes of Gad and Re'uven tell Moshe that they will not return back to their land until all the other tribes have inherited their land portion (after conquering the land and defeating their enemies.)

Moshe proposes in Bemidbar 32:22 that all they needed to do was to help their brothers in battle and defeat their enemies. Once the war was complete, they could return home. They need not wait until they inherited the land.

We see that in actuality, these 2 1/2 tribes waited until everyone inherited their portion before they returned (See Joshua 22) Why did these tribes not accept Moshe's offer?


texts: What is the status of a married woman without a kesuba?

texts: If a married woman loses her kesuba, may she continue to sleep with her husband? Is she still legally considered married? If she sleeps with someone else, has she committed adultery?


texts: When exactly do we say chazak chazak v'nitchazeik?

texts:
At the end of each sefer we say chazak chazak v'nitchazeik -- leader first and then the congregation is what I've seen.  There is some uncertainty in my mostly-lay-led minyan about exactly when and how this is done, and since it only happens five times a year and I'm mostly with that minyan, I haven't had the opportunity to see how others do it.  I'll be the torah reader the next time this comes up (in two weeks), so I'd like to avoid the usual "um, do we do it now or...?" problem.

Who says this -- the ba'al koreh, the oleh, or the sh'liach tzibbur?
When is it said -- at the conclusion of the reading before the closing b'racha, or after the b'racha?


texts:
Which Bracha do you make on chulent that consists of mostly beans with a little bit of barley inside?

Please cite your sources.


texts: A pregnant woman of a boy kohen baby going into cemetery

texts:
The gemara in chullin 71 writes that a tahor baluah cannot become tamei.  Meaning something inside someone cannot become tamei from the outside. So it seems from this gemara that a woman who married a kohen and is pregnant would have no issue going into a cemetery or coming in contact with a dead body,since tahor baluah.

So why have I seen people who know they are having a boy (through ultrasound or something) be stringent not to come into contact with tumah?


texts: Are there five or six reasons why Parshas Tzitzis was added to Shema?

texts:
Berachos 12b:

  פָּרָשַׁת צִיצִית מִפְּנֵי מָה קְבָעוּהָ? אָמַר רַבִּי יְהוּדָה בַּר חֲבִיבָא, מִפְּנֵי שֶׁיֵּשׁ בָּהּ חֲמִשָּׁה דְּבָרִים: מִצְוַת צִיצִית, יְצִיאַת מִצְרַיִם, עוֹל מִצְוֹת, וְדַעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה

  Why did they establish the section of Tzitzis [to be said with Shema]? R' Yehudah bar Chaviva said, "Because it has in it five things: The mitzvah of Tzitzis, leaving Mitzraim, the yoke of Mitzvos, opinions of heretics, thoughts of sin, and thoughts of idolatry."

Um, that's six things, not five.

At first I thought "thoughts of sin" and "thoughts of idolatry" were counted as one item, but the Gemara proceeds to note where in the passage each of these things are discussed, and each of them gets its own passuk.

How, then, is this to be understood as five items?


texts:
In the first bracha of Amida I read in a Siddur of Chaside Babov called Tefiilat Rav that in 10 days of repentence only we need to say VEkone hakol. Why?

I was aware that sepharadic custom is to. say Kone and Ashkenasic custom is to. say VEKone.

I was not aware about a link with 10 YT.

For Vechonenu Ashkenazic custom linked the Ve to ata chonantanu which is added onotsae Shabbatot, but sepharadic custom is to say this Ve everytime.

I am pretty sure that the Babov siddur is based on Tefila Yeshara (Berditshow)

In the Tfila Yeshara 2 nussachaot seem good:

קונה
וקנה
But no allusion to 10 Yeme Teshuva


texts: I just bought a box of 100 sandwich bags and on the box there is an (U) symbol. This is neither unique nor uncommon. Why do marks of hechsher appear on non-food products? Is there anyone in the world looking for such a hechsher or making plasticware decisions based on it?


texts:
I am piecing together a few different ideas so I apologize if I misstate any of them.
According to the gemara in Shabbat 153a, one should repent a day before his death:

(l) (Mishnah - R. Eliezer): Repent one day before your death.
(m) Question (Talmidim): One does not know when he will die!
(n) Answer (R. Eliezer): Therefore one should repent today, lest he die tomorrow - this way, he repents every day - "B'Chol Es Yihyu Vegadecha Levanim v'Shemen Al Roshcha Al Yechsar".

One of the essential components of repentance is confession (and, it seems, a sincere statement of regret). This statement of regret and a will to change appears to be part of the tachanun prayer, and the confession is what the Vidui is all about. The two prayers, said in shacharit after the amida seem strongly intertwined (as per the comments here).
However, there are days on which we are forbidden from saying tachanun (and, it would follow, Vidui).
Wouldn't that mean, then, that on those days, we cannot do full teshuva and cannot comply with the mishna in Shabbat 153a?
Why would we institute a system of repentance and indicate that it should be a constant practice, and then proscribe its essential steps on certain days? Is repentance contraindicated on happy days?


texts: Is it wrong to ask for financial help after a personal loss?

texts:
Well now that I see this is a good site, with no rude people. I shall ask my question.
I lost quite a lot of important things in an apartment fire (no insurance)
so .. I set up a gofundme thing (now deleted from the massive amount of threats , accusations, and hatemail)
and joined a few Jewish forums to... see if anyone could give the URL link a few shares or something.
Tzitzit , tefellin , prayer shawl , various books, etc.
All lost . . . . This was a while back .. anyhow Am I wrong to have tried to obtain help?
I was told it was not "kosher" to ask for help , and my situation was "fake" , and that it is impossible for me not to know any other Jewish people.... (There isn't a synagogue nearby I live in a very rural area) there is .. like a geonology type thing.. but they don't even practice Jeudaism so..thats a no go ... *I'm not asking for help here , I just would like to know if I am wrong for seeking help...


texts: Zechariah 9:9 "riding a donkey AND a foal, the offspring of [one of] she-donkeys"

texts:
Why does the Zechariah verse say the King Messiah is riding a donkey AND a foal, the offspring of the donkey? Is this a translation issue?

Source: Judaica Press (Chabad.org)


texts: Can flowing water be used as walls for a sukkah?

texts:
Is it permissible to make a sukkah with walls made of flowing water (assuming that schach can be suspended over these 'walls')?

Furthermore, would the water need to be 'continuous' or 'wall-like' (see image), or can it be a more broken flow as long as it covered the wall area by a certain amount (analagous to levud)?

Why would someone want to do this... may reasons. It can remind us of the well of Miriam that followed us in the desert. Water is analogous to Torah i.e. surrounded by Torah. On sukkot we performed water libations. And perhaps the most direct: we read about the splitting of the sea at the end of sukkot, with specific reference to the walls of water that the Jews walked through (Shemot 14:29): "וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה, בְּתוֹךְ הַיָּם; וְהַמַּיִם לָהֶם חֹמָה, מִימִינָם וּמִשְּׂמֹאלָם. "


texts: In the desert, how didn't the male population grow to 1.5M over 40 years?

texts:
Here's my basic calculation:

at the time of Yetzias Metzrayim (Exodus), the 600K males had 5 kids per family (Targum Yonasan)
half of the kids were males

(it is also highly probable that even if they hadn't they would have on average 5 kids in the first 20 years).

That totals to 1.5M boys (not counting Levis). They turned men 20-60 years in the next 40 years of wandering in the desert. Some casualties here (24K at G.Calf) and there (Midyan) do not add up to 900K.

I would expect the population to count at least 1.5M males at the time of entering the promised Land. The Torah only accounts for around 630K.

What am I missing?


texts: Proper Receiving and Handling of Holy Books

texts: I ordered the Mordechai Breuer edition of the Tanach (Aleppo) and I want to know the proper Jewish way to receive the Holy Book (initial purification and consecration of the object) and then ensure proper handling of it there after when reading it.


texts: Can I help my friend who avoids the Internet on principle by booking airline tickets for him on the Internet?

texts:
I use the Internet (with safeguards).

My friend does not use the Internet because of the dangers.

Is it right for him to ask me to do jobs for him using the Internet (eg booking airline tickets)?

Is it right for me to help him by doing jobs for him using the Internet?

Do we say that since I am anyway using the Internet, I should certainly help my friend?

Or do we say that by  doing jobs for him using the Internet, I am encouraging him to see the advantages of being online and leading him astray?


texts: Why did Rav Chiya bar Ashi recite Birchat haTorah before learning?

texts: Here, on Brachot 11b, , the Gemara says that Rav Chiya bar Ashi said Birchat HaTorah prior to learning Sifrei, in an effort to demonstrate that one should recite the blessings before learning Talmud. My question, however, is: why did Rav Chiya bar Ashi need to recite this if he presumably already said them during Birchot HaShachar (and the accepted halacha is that we say it once in the morning)? My two possible ideas: either this was before davening, which seems unlikely, or maybe Rav Chiya bar Ashi said the bracha every time he learned. Perhaps someone has some insight on this.


texts: Was Iyov rewarded for passing his first test?

texts:
In Iyov chapter 1 Satan proposes to God to test Iyov's fidelity to God by striking Iyov's possessions. God agrees and Iyov loses essentially everything. At the end of chapter 1 and again in chapter 2 God indicates that Iyov withstood this test

  וְעֹדֶ֙נּוּ֙ מַחֲזִ֣יק בְּתֻמָּת֔וֹ [Iyov] still keeps his integrity
   (2:3)

According to some commentaries (Ramban, Malbim) God tests righteous people in order to provide them with additional reward/goodness when those people pass their tests.

My question is based on the assumption that the purpose of this test of Iyov was more than just to prove Satan wrong, but to also reward Iyov for passing the test. Furthermore, I understand that Satan proposes a second test and that in the end God does reward Iyov for passing that test. It is not clear to me, and I have not seen any commentaries which weigh in on this point, if the reward Iyov receives at the end of the book is for passing both tests, or merely the latter one.

It seems to me from the simple reading of the text that the reward was for the latter test only. If all the aforementioned is correct then I am compelled to ask what, if any, reward Iyov received for passing the first test. And, should the answer be none, then why was he not rewarded?


texts: Congregation sings parts of the Shiroh before the reader on the seventh day of Pesach?

texts:
Is there a recognised minhag for the congregation to sing selected verses from the “Song at the Sea” (Shiroh) Shmos 15 (1-18)  before they are read by the reader on the seventh day of Pesach?

Related How to deal with the parts of the Torah reading that are pre-empted by the congregation.


texts: Source for Italy coming from a staff in the sea

texts: I learned today that after Shlomo HaMelech's wedding with the Egyptian princess was held on Yom Kippur and he slept in late accidentally on the day the Beis HaMikdosh was going to be inaugurated, that Hashem had a malach place a staff in the sea that later collected so much mud and debris that it became Calabria. Can I have a source for this, please?


texts:
If a child lives in his parent’s home, and uses the  stuff in the house, eats the food in the house, etc, what can be used to say that he is not stealing?

For example, how can a child live in his parent's house and use everything and Halacha doesn’t consider this stealing?

Is it because the parents bought everything such as the snacks with an intent for the child to eat them?

How is this explained halachicaly? Thanks!


texts: A rav mentioned it to me that R' Akiva Eiger got an award from the Prussian king, because during an epidemic in Posen he, in accordance with the doctors and the authorities, required the strict observance of the anti-epidemic regulations. I have found the story on the internet, yet I would be curious, what did he write about this case?


texts: Melacha vs breaking a fast on Yom Kippur

texts: If a person is in a life threatening situation and can be saved by either doing a melacha or eating/drinking on Yom Kippur, what should he do?


texts: I'm looking to emphasize the reasons to support Israeli businesses. Would it be correct to add that it is a Mitzvah?


texts: Why do we burn chametz instead of other ways of destroying it?

texts: Before Pesach we burn whatever chametz we have not sold or otherwise removed from our ownership. Why specifically do we burn it instead of finding another way to dispose of it? Perhaps a lest wasteful way would be to feed it to fish or other ownerless animals.


texts: What is the blessing said over little plants' fruit?

texts: There is a blessing over fruits of trees another blessing over fruits of the earth. Which blessing we should say over fruits of plants like strawberry ?


texts: Hebrew Pronunciation of the Conservative Movement

texts: Why does the Conservative Movement pronounce Hebrew in a quasi-Sephardic pronunciation, even though their engagement in Wissenschaft Des Judentums would have led them to embrace the Yemenite pronunciation?


texts: Arising in the morning and baal t'shaktzu

texts:
Im learning about getting up in the morning and learned that one must wash their hands before anything else otherwise they will violate the prohibition of baal t'shaktzu?

What is baal t'shaktzu?


texts: Can a person who is converting can he do the conversion on Shabbos? Is there problems of tevillah ( is this considered a tevillah shel Mitzvah) and Circumsion( are geirim like 8 day old baby)?


texts: I'm trying to find references in Chazal to the principle that people are judged/rewarded based on the choices they make, regardless of their specific role in society.  For example, I believe I have seen a Tanna D'bei Eliyahu to that effect, as well as a statement from Rabbi Akiva(?) that an idolatrous gentile when studying Torah is greater than the Kohen Gadol (possibly in Sanhedrin).  Any leads would be appreciated. Thanks.


texts: Source for pairing l'chaim with alcohol?

texts: What is the source or reason that a l'chaim is often said over a drink of alcohol instead of any other beverage, or over other foods, or even over no food at all?


texts: Why are some Matzah labeled as not being kosher for Pesach/Passover?

texts: What brought me to inquire about this topic (besides seeing products as being labeled not kosher for Pesach) was the name Matzah itself.  Matzah by definition means unleavened bread. I understand that when things are done intentionally for The Creator you would (should) give a Terumah or your best willfully but it still didn't make sense to me how you can have Matzah, that's not really Matzah.  Doing further research I came across articles (here, here, here) but what really stood out to me was this article and the author use of the word "opinion".  Even further research seeing Rabbi Akiva's argument/assertion/thoughts on the matter here.  Outside of taking the leaven out of one's household Shemoth/Exodus 12:17 and Devarim/Deuteronomy 16:3 makes mention of eating and guarding the Matzah in remembrance as a Zikron/Memorial and a Khag/Feast of the liberation.  My question is why are some Matzah labeled as not being kosher for Pesach/Passover when the Torah plainly states to eat unleavened bread?


texts: Wishes to a mourner in addition to "Hamokom Yenachem Eschem"

texts: I have heard some people say in Yiddish after "Hamokom Yenachem Eschem B'Soch Shaar Aveilei Tzion V'Yerushalayim" ("May God comfort you alongside the mourners of Zion and Jerusalem"), "Zulst Mer Nisht Visen Fun Kein Tzaar," or in Hebrew "ולא יוסיפו לדאבה עוד" ("you should no more know of any sorrow"). What is the source of this add on saying in Yiddish or in Hebrew? Is it something that should be said?


texts: Can one sell Chametz he doesn't know about?

texts: If one sold his Chometz in his house for Pesach, and then found (on Pesach) some old Chometz food lying around, does he have to burn it? He probably didn't have it in mind during the sale, but on the other hand the contract says that all Chometz in his house is sold.


texts: Why the difference between Tishrei and Nissan for tachanun?

texts:
As mentioned elsewhere on this site, we don't say tachanun during the entire month of Nissan, because a majority of the month is spent "in kedusha," skipping tachanun -- therefore we omit tachanun for the entire month.

Don't we do the same during Tishrei? Based on the above reasoning, why should we say tachanun at all during the month of Tishrei? (assuming that we don't say tachanun after Sukkos)


texts: How should a left-handed person put on his clothes according to Halacha?

texts: Does a left-handed man have to start wearing his clothes from the left side - because his important hand is left, or from the right side - because this is an important hand for most of  people?


texts: When is a wife categorized as a moredet?

texts:
I understand there are two main reasons that a wife would be categorized as a moredet

She refused to be intimate with her husband to cause him distress
She refuses to be intimate with her husband because he disgusts her

I would like to know the following

Does the wife attain the status of moredet only if one of the above two facts is established in Beit Din? Meaning if she told her husband, or others the reason for the lack of intimacy privately, but then refused or was unable to communicate this fact in court would she still be a moredet?
If the wife refused to be intimate with her husband for any other reason besides the two mentioned above would she be considered a moredet?
Does the wife need to be warned of potentially becoming a moredet or would she become one as soon as she refuses to be intimate with her husband for the above reasons?


texts: What is the relationship between the tradition of the Pharisees and Rabbinic Judaism (Yahadut Rabanit)?

texts:
I am an Italian Noahide

In several articles and studies I have read that the Rabbinic Judaism (Yahadut Rabanit) would have its roots in the Pharisaic tradition.

However, here is what I read on a site by an Israeli Orthodox Jew  (link - in Italian ):

"The Pharisees were only a political party, the worst, however described in the Talmud as the most obnoxious and the most hypocrite.

Rabbinic Judaism undoubtedly derives from the Sages, certainly not from the Pharisees. In the Talmud they are always called "Chachamim" = wise men and also soferim"

What are actually the positions taken on the subject by the Jewish tradition?


texts: why do the festivals of sukkot and pesach last seven days

texts:
What is the reason for the festivals of sukkot and pesach lasting seven days.

Is there a significance/reason to the number seven here?


texts: Can photographs of people be considered idols? Is it the kavanot that the viewer ascribes that is important or is it inherent in a 2D image of a face?


texts: Why were 12 stones laid in the middle of the Jordan river, in the times of Joshua?

texts:
Joshua 4:9 states:

וּשְׁתֵּ֧ים עֶשְׂרֵ֣ה אֲבָנִ֗ים הֵקִ֣ים יְהוֹשֻׁעַ֮ בְּת֣וֹךְ הַיַּרְדֵּן֒ תַּ֗חַת מַצַּב֙ רַגְלֵ֣י הַכֹּהֲנִ֔ים נֹשְׂאֵ֖י אֲר֣וֹן הַבְּרִ֑ית וַיִּ֣הְיוּ שָׁ֔ם עַ֖ד הַיּ֥וֹם הַזֶּֽה׃
Joshua also set up twelve stones in the middle of the Jordan, at the spot where the feet of the priests bearing the Ark of the Covenant had stood; and they have remained there to this day.

The passuk itself does not give a reason for placing the stones in the middle of the river.
Conversely, 12 stones were taken from the Jordan river (ibid. 4:20-22) and brought to their encampment as a symbol/testament, for future generations, that the Jews crossed the Jordan river. In this case, the reason is stated (ibid. 4:21-22):

וַיֹּ֛אמֶר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר אֲשֶׁר֩ יִשְׁאָל֨וּן בְּנֵיכֶ֤ם מָחָר֙ אֶת־אֲבוֹתָ֣ם לֵאמֹ֔ר מָ֖ה הָאֲבָנִ֥ים הָאֵֽלֶּה׃ וְהוֹדַעְתֶּ֖ם אֶת־בְּנֵיכֶ֣ם לֵאמֹ֑ר בַּיַּבָּשָׁה֙ עָבַ֣ר יִשְׂרָאֵ֔ל אֶת־הַיַּרְדֵּ֖ן הַזֶּֽה׃
“In time to come, when your children ask their fathers, ‘What is the meaning of those stones?’ tell your children: ‘Here the Israelites crossed the Jordan on dry land.’

What is the purpose of the 12 stones that remained in the Jordan river, if they could (presumably) not be seen?


texts: Explaining the parameters of the mitzvah of "Be fruitful and Multiply"

texts:
While learning מנחת חינוך last week, I discovered a ruling that if a Gentile had children and he converted afterwards and the children also converted, he does not need to have additional children to fulfill the mitzvah of Be fruitful and Multiply. (I'll see if I can locate where I saw this, and edit this, later. Offhand, I think he cites this ruling from Talmud Yevamot.)

My question is if this same ruling applies if a Gentile man married a Jewish woman. They had children, and the children are Jewish by the fact that the mother is Jewish. Later, the man converts. Does he have to have more children?

Factors to consider within this question:

What are the parameters/requirements of fulfilling the mitzvah? Is it the performance of conception, itself? While the children were conceived, the man was a Gentile so he had no obligation to this mitzvah. Therefore, he didn't perform any mitzvah at all.
Is the obligation to have Jewish children, i.e. once they were born, the children are Jewish. Can that act count as fulfillment of a mitzvah retroactively? His children are Jewish, but he had no mitzvah performance or obligation at the time that they were born.


texts: Inspired by questions about observing Shabbos in outer space, I've been wondering about Kiddush Levanah. Would someone living in space use similar opinions to determine when to sanctify the moon as someone seeking to determine when to observe Shabbos? I'm particularly curious about how someone living on the moon, itself would do Kiddush Levanah.


texts:
If someone is from Eretz Yisrael and is visiting America while the parshios are not the same. Can one get an Aliyah?

Please source your arguments


texts: Is there an online siddur without vowels / niqqud?

texts:
I see that this was asked back in 2012, but perhaps the answer has changed since.

Reason: as a personal project of sorts, I am attempting to produce a siddur that uses the (Paleo) Ancient Hebrew alphabet!

I can do a find and replace using unvowelized text fairly easily (I know there's probably some Perl or Bash script I could use, but running find and replace 22 times doesn't sound that bad to me).

I'm sure I've come across at least one, but that may well have been an Android app. I'm looking for the text on a website that I can C&P into Word. I've searched for תפילת שחרית , סידור etc and all I can find are vowelized texts.

Any help much appreciated!


texts: What's the Literal translation of these basic words?

texts: What do the words Mishnayos, Gemara, & Torah literally mean?


texts:
Is lying per se forbidden?  If not, are there circumstances under which (certain lies) are forbidden? On what grounds?

What about:

If you have a good enough reason to lie (e.g. for the sake of a mitzvah -- For example, could I say I was sick so as not to shake someone's hand?) -- or generally to avoid harm?
If the addressee were a minor?
If the addressee were not Jewish?


texts: What is the source for brachos and amen parties wherein a group of people sit together and take turns making various brachot and answering amen? Do these events violate any halachot?


texts: Explain usage of "kaved" re Moshe's raising his hands w/ war of Amaleq

texts:
In Shemot 17:12 it says:

  וידי משה כבדים

Targum (and Rash"i in a sense) translates כבדים as יקרן, which I gather means "precious".

I don't know where or how this translation fits here. Doesn't כבד mean "heavy"? If it does mean "precious", is this the only occurrence in Tanac"h that has this translation for this word?


texts:
The verse in Michah (7:8) says:

  כִּ֥י נָפַ֖לְתִּי קָ֑מְתִּי כִּֽי־אֵשֵׁ֣ב בַּחֹ֔שֶׁךְ יְהוָ֖ה א֥וֹר לִֽי

  As I have fallen, I have risen; as I sit in the darkness, Hashem is a Light to me.

The Orchos Tzaddikim (26:132) quotes "Rabboseinu Zichronam Livracha," without saying where, as saying the following on this verse:

  אלמלא שנפלתי לא קמתי אלמלא שישבתי בחושך לא היה אור לי

  Had I not fallen, I could not have risen; had I not sat in the darkness, He could not have been a Light for me.

No matter how hard I searched, I could not find a source for this statement. Well, that's not exactly true. I saw it cited in Shir HaShirim Rabbah 6 and Midrash Shocher Tov 22, but, as I learned here, it's a good idea to double-check what source you're sent to. And, in fact, although both sources quote the verse (numerous times, actually), neither actually contains this particular derashah on it. Midrash Tehillim 22:7 contains the same idea, but not those words.

And so, I ask if anyone here has seen this exposition before and, if so, could you please direct me to where it actually is?


texts: What exactly can one pray for - everything?

texts:
I'm not for sure but there seem to be prayers to show one's ahava (love), shevach (praise) and hoda'a (thanksgiving). There seem to be prayers about techina (supplication), bekasha (beseech, request). And there are prayers like vidui (confession), teshuvah (repentance)... and probably there are more forms of prayer.

But what i would like to know; because prayer these days (at least in the world and other religions) seems to be about asking; what is it that one can pray for (except from the things mentioned)? - things like peace, personal needs, etc?


texts: Mishebeirach for someone who doesn't want their mother's name used

texts:
Suppose someone really dislikes his mother and does not want to be known as (for example) "יוסף בן רחל". He's sick, and people wish to pray for him in a Mishebeirach.

Do his wishes have to be honored? And what is the alternative? יוסף בן שרה?


texts: When you borrow something from the (secular) library does it follow the same halacha as a loan from one Jew to another?


texts: Is an Eishet Yefat Toar beautiful physically or spiritually?

texts:
Devarim 21:10-14 explains the law of an Eishet Yefat Toar.

The standard commentaries there indicate that she is desirable because of physical beauty. This also seems to be what the pshat is.

However, I recently heard someone insist that this is talking about a case where she is "spiritually beautiful", i.e. someone who should convert, but would not have ever thought about it if not for this. He brought as proof a statement from Chazal that the warriors were all tzaddikim, and would not have been attracted by mere physical desirability.

Are there any commentators who say this?


texts: Seeking downloadable practice files for High Holiday Shacharit practice

texts:
IY"H, I shall be the Shaliach Tzibbur for 2nd day Rosh Hashanna Shacharit and Yom Kippur. I feel that I know the nuscah well, as I have been doing this for many years. However, I could use some tunes for the "ark opened" piyutim which tend to have their own tunes.

Can someone recommend some free sources that are easy to follow and designed more as a "training" / tutorial rather than listening to a chazzan "yodel" that is easy to follow and that I can download to my Droid Maxx?

If you can, please explain why you recommend your choice.

Our shul uses Art Scroll Nusach Ashkenaz.


texts: Why can't one eat prior to hearing havdala?

texts: What is the reason why one may not eat prior to hearing havdala on motsei shabbos??


texts:
I was asked an interesting question from a young fellow in my neighborhood. He asked me:

  How would you describe the literary style of Torah?

I wasn't able to answer his question.

What would your answer be if you were in my shoes?


texts:
The Torah states that immersion in a mikveh of water purifies a person from Tuma (spiritual impurity). Why does water do this? Is there some kind of spiritual powers imbued in water?

Or is this just a decree of the torah without a reason?

Please source.


texts: The term "בְּנֵי בְלִיָּעַל" appears several times in Shmuel (e.g., 1Sam 2:12).  It is usually translated along the lines of "dishonorable people".  Where does בְלִיָּעַל come from?  Are there other books where it's used?


texts: The Trolley Problem: Is it better to kill 1 person or let 5 die?

texts:
I was recently reading about the Trolley Problem

  A trolley is running out of control down a track. In its path are five people who have been tied to the track by a mad philosopher. Fortunately, you could flip a switch, which will lead the trolley down a different track to safety. Unfortunately, there is a single person tied to that track. Should you flip the switch or do nothing?

I could imagine one could come up with all sorts of similar cases (e.g. shooting down a hijacked plane is one variation I could think of).

My question is: what would Judaism say in such cases?


texts: In קדיש תתקבל, most Ashkenazi siddurim I've seen say "תִּתְקַבַּל." ArtScroll, however, has "תִּתְקַבֵּל." Why did this difference arise?


texts: Which Mesivta volumes contain appendixes?

texts: I’d like to compile a list of the various features found at the end of select Mesivta volumes. They usually provide extra help with Gemara study using fancy charts and the like.


texts: Seeds and kitniyot derivatives on Pesach

texts:
During the 60's and 70's, I recall being able to use peanut oil on Pesach. Also, we had sesame / honey candy bars (they might have been from Joyva.) All of a sudden, we can't use sesame seeds, or any seeds for that matter! (though, I have seen ground cumin which is from a seed.)
So 2 questions in one: - when / how did peanut oil which is a kitniyot "derivative" become prohibited?
Why are "seeds" included in the kitniyot prohibition. What is the definition of a "seed"? Almost every fruit and vegetable is from a seed. Are pumpkin "seeds" prohibited, too?


texts: Why isn't purchasing a raffle or lottery ticket considered "PSIKA" (as per Hilchos Ribbis)

texts:
The prohibition of "PSIKA" forbids paying for a purchase in advance of receiving the item purchased if the seller will not charge the buyer more in the case of a price increase at the time of receipt of the product purchased. The actual pre-payment is forbidden, even if no eventual price increase occurred.
Thus, why is it permitted to purchase a lottery or raffle ticket in advance of the drawing time, being that the purchaser receives nothing at the time of purchase?
(The ticket itself is not the item purchased, it is rather just a record of his payment to enter the lottery or raffle at the time of the drawing).


texts: Bilah and Zilpah are referred to as the נְשֵׁי of Yaakov (Bereshis 37:2). Did he ever technically, formally marry them?


texts: The Sciatic Nerve and Fat of Kosher Fowl

texts:
I have learned that the sciatic nerve must be removed from land animals to render the meat kosher. But what about fowl? Does the sciatic nerve need to be removed from chicken or turkey? Why or why not?

I have also learned that certain fats need to be removed from domestic land animals. Does this apply to fowl in any way?


texts: What does the Halakhah says regarding Devarim, 22.13-21 regarding מוציא שם רע - Motzi Shem Ra?

texts:
I am an Italian gentile believer in HaShem, who engages in the observance of the noahide precepts, as commanded by the Creator in the Torah.

I have never understood the exact meaning of Devarim 22:13-21 (translation from chabad.org)

  If a man takes a wife, is intimate with her and despises her, and he
  makes libelous charges against her and gives her a bad name, saying,
  "I took this woman, and when I came to her, I did not find any
  evidence of virginity for her." Then the girl's father and her mother
  shall obtain evidence of the girl's virginity, and take it out to the
  elders of the city, to the gate. And the girl's father shall say to
  the elders, "I gave my daughter to this man as a wife, and he despised
  her; And behold, he made libelous charges, saying, 'I did not find
  evidence of your daughter's virginity.' But this is the evidence of my
  daughter's virginity!' And they shall spread the garment before the
  elders of the city. Then, the elders of that city shall take the man
  and chasten him. And they shall fine him one hundred [shekels of] silver because he
  defamed a virgin of Israel, and he give it to the girl's father. And
  she shall be his wife; he shall not send her away all the days of his
  life.

  But if this matter was true: [indeed,] no evidence of the girl's
  virginity was found they shall take the girl out to the entrance of
  her father's house, and the men of her city shall pelt her with
  stones, and she shall die, for she did a disgraceful thing in Israel,
  to commit adultery [in] her father's house. So shall you clear away
  the evil from among you.

My questions are these:

Is it correct to state that this is a case of adultery? In Italian translations it translates as "prostituting herself in her father's house"

If I am not mistaken, according to the Torah the obligation of sexual fidelity of a woman arises with the celebration of "Kiddushin", by virtue of which the woman becomes "arusah", and commits adultery if she joins carnally with a man different from her promised groom. In the circumstance described by the aforementioned Devarim passage, how do you know if the woman had sexual relations before or after the celebration of Kiddushin?

If I am not mistaken Jewish Law provides that the death penalty may be applied, in the cases provided by the Torah, only in the presence of two witnesses, and prior warning against the offender, on the part of the same, on the criminal consequences of the his action. In the case in question, do we not miss the two witnesses who have seen the illicit sexual relationship, and consequently also miss the preliminary warning?


texts:
The Ramban in Sefer Havikuach (page 32, the bottom of the first column ) asserts with regard to Midrash:

מי שיאמין בו טוב. ומי שלא יאמין בו לא יזיק
Whoever believes in it,  good,  he who does not believe it,  will not be harmed.

Are Midrashim really optional?
Note: This isn't a duplicate of this question, because that one is whether the midrash must be taken as literally true, while this one asks whether it must be accepted as true at all, literally or not.


texts: Generally Talis Gadol is wrapped only for prayer, not as a simple jacket. If someone has to wash his talis gadol, but the only place he can wash and dry it in his apartment is in the bathroom, can one take a tallis gadol into a bathroom or the like to be washed?


texts: So it sounds kind of ridiculous but i was once reading online about men using a womens mikva and somewhere it said  that they cant because they might get zera in the water and it impregnate the women lol obviously thats not why but it did get me thinking... wouldnt zera tumay up the water or would the mikva be metaher the water? I know it kind of sounds like purim torah but still curious.


texts: Are father daughter relationships forbidden under 7 laws of Noach?

texts:
Under the sub laws of Noach
http://noahide.org/wp-content/uploads/2017/04/The-Noahide-Dinim-sub-Laws.html
8 "Against [a man] lying carnally with his father."
Negative Mitzvah 351
Leviticus 18:7 "Do not act immodestly with your father"
Although I'm not sure if this also means it's prohibited for a daughter to do the same, and in the other relations mentioned there I didn't see a mention of a original for father to daughter, only from son to mother
So is it prohibited to bnei Noach, or not? I wasn't able to find an explicit source
Thanks


texts:
Do other beings besides humans have free will? Perhaps animals have free will? What about angels?

Does the status of other types of beings' freedom of will affect us in any way?


texts: Why did Mordechai not stand before Haman?

texts:
I understand that (one of) the reason(s) that Mordechai did not bow before Haman was that Haman wore an idol around his neck and therefore bowing to him would (appear to?) be bowing before an idol. The source for this idea is in the gemarah megillah.

However in Esther 5:9 Mordechai does not even stand up or so much as move before Haman. From what I understand there should be no prohibition of standing before Haman. So my question is, at least according to the opinion that the lack of bowing was because of the idol, why did Mordechai refuse to stand or even move before Haman?


texts: Sources for the halachos of medical emergencies on Shabbos

texts:
As I've mentioned elsewhere, I'm currently preparing a chabura (presentation) on the laws of medical emergencies on Shabbos.

What sources discuss the halachos of medicine on Shabbos?


texts:
I heard from a colleague that there exists a Sefer where the conclusions of Chazal on the status of certain Sefeikos can be represented in the form of probability models1.

Could anyone verify if this is certain?

1 The first topic discussed in the Shev Shamaitsa is on the topic of Sefeikos and its details. That being said I am additonally interested in seeing if mathematical models can be created based on what is written by the Rishonim and Achromim on Sefeikos there.


texts: Shalosh Seudos song - B'Vo'o M'Edom/Yetzave Tzur Chasdo

texts: At Shalosh Seudos - the third Shabbos meal often the song B'Vo'o M'Edom/Yetzave Tzur Chasdo is sung. Some people/Shuls start from B'Vo'o M'Edom and some people/shuls start from Yetzave Tzur Chasdo. What is the source of these different Minhagim? Also why do we not sing the entire song from the beginning Boruch Hashem Yom Yom?


texts: Did both King Ahasuerus and Haman practise Zoroastrianism?

texts: What, if anything, do Jewish sources say about the religion practiced by King Ahasuerus and Haman? Does Jewish legend support the conjecture that they were Zoroastrian?


texts:
In the terminology of Tanya, if I understand it correctly, a tzadik is someone who has so perfected himself that his yetzer hara (inclination to do evil) never rears its head, whereas a benoni still has a yetzer hara. (More information on tzadik and benoni in Tanya.) There are relatively few tzadikim.

Was Moshe rabenu a tzadik? That is, was he someone who had so perfected himself that his yetzer hara never spoke up, or was he not quite at that level, so his yetzer hara did, in fact, make itself heard, but Moshe was able to quash it?

I ask because someone, discussing tzadikim and benonim as defined in Tanya, used Moshe as an example of a tzadik, to which I asked whether he was one in fact. The person said Moshe must have been one, but offered no evidence.


texts: Difference between Muskalot and Mefursamot?

texts:
The Rambam in Moreh Nevuchim writes that before Adam ate of the tree of knowledge the human being existed with concepts of "truth and falsehood," whereas afterwards their perception was in terms of "good and bad." He defines this as a distinction between "muskalot" and "mefursamot."

Online I found a few translations/definitions for the terms Mefursamot and Muskalot:

Mefursamot:

Matters of intuitive proper behavior
Objects and content of our senses, e.g., the sensible image
Ethical norms, established by common consent
Subjective

Muskalot:

Matters of ethics that need to be acquired cognitively
Eternal concepts or true propositions acquired by the intellect, e.g., the correct concept
This  knowledge  is  objective  and  unchanging (relating  to  truth  and  falsehood)  and is entirely independent of man.
Objective

How do I need to translate, interpret, and define the words muskalot and mefursamot to a Jewish mindset? How are they connected to these two levels of knowledge? And what part did they played in the change from one level to another?


texts:
I have been trying to calculate Mordechai's age, and according to my estimates he must have been around 100, if not older, when the Purim saga begins.

Are there any textual sources which provide the precise age of Mordechai during the Purim story?


texts: Why do the middat hayom start with chessed and progress to malchut?

texts: Included in my siddur as part of the sefirat haomer are the corresponding middat hayom for each day/week. They begin with chessed sh'b'chessed and progress through a series of middot - gevurah, tiferes, netzach, hod, yesod, malchut. From what I understand the order of the middot actually progresses in the opposite direction with Chessed being of a "higher" order and Malchut being the lowest rung. Assuming this is correct (and I do not have a source to prove that it is) why would we begin with the middah of chessed and progress "downward" instead of starting at malchut and proceed higher?


texts: Comparative analysis of Tanya vs. Nefesh HaChaim

texts: Has anyone done a comparative analysis of the Tanya vs. the Nefesh HaChaim in terms of what they agree about and what they disagree about?


texts: Comprehensive map/list of active Orthodox synagogues in the U.S

texts:
Does anyone know of a map or list of all the active Orthodox shuls in the U.S.? When I was looking for which residencies to apply to it was my limiting factor and sometimes it was hard to find out where the shuls were. It would also be interesting to see which areas across the map have Orthodox communities.

If they doesn't exist, how difficult do you think it would be to make one?


texts: How does one dispose of broken mayim achronim cups?

texts: How do you dispose of broken mayim achronim cups?  Mine was plastic and it fell and broke and cannot be fixed.  Thanks!


texts: Is it permitted to use the ocean as a mikvah during the nine days?

texts: Is one permitted to use the ocean as a mikvah during the nine days, or does the prohibition against swimming make it not-permitted?


texts: Why is death like release ropes of a boat?

texts:
The gemarah in moed katan (28b-29a) records two statements regarding the experience of death either being as difficult as passing a (knotted?) rope through a hole [Rashi explains this refers to ropes uses in docking ships] or as releasing a cable through a hole [this chord is one holding two adjacent ships together]
א"ר חנינא קשה יציאת נשמה מן הגוף
כציפורי בפי הוושט רבי יוחנן אמר כפטירי בפי וושט

My questions are:

How do these Rabbis know what death is like?
Why did they choose this specific symbolism?
Earlier the gemarah describes death as taking a hair from milk. The Maharsha explains the descrepancy with the former being the experience of the tzaddik and the latter that of the wicked. However this does not seem to be experientially true. What other explanation can there be?


texts: Why do we say fear God because of the Benefits? Shouldnt it be Leshem Shomayim

texts:
It says (Tehilim 34:10):

  יראו את ה' קדושיו כי אין מחסור ליראיו

Why do we tell the holy ones to fear God because they will lack nothing? The Mishnah (Avos 1:3) says one should serve God without intending to receive reward. Obviously, not everyone is on that level, as the Tosafos Yom Tov explains there, but I would have thought the קדושיו that are mentioned are on that level?


texts: Why is one obligated to the death penalty if he follows Beis Shamai

texts:
Why is it, that if one were to follow Beis Shamai's halachic opinions, he'd be obligated to the death penalty, as we see the Gemara in Brachos 11a says that:

רב נחמן בר יצחק אמר עשה כדברי בית שמאי חייב מיתה דתנן אמר רבי טרפון אני הייתי בא בדרך והטתי לקרות כדברי בית שמאי וסכנתי בעצמי מפני הלסטים אמרו לו כדאי היית לחוב בעצמך שעברת על דברי בית הלל:
Rav Naḥman bar Yitzḥak stated an even more extreme opinion: One who acted in accordance with the opinion of Beit Shammai has acted so egregiously that he is liable to receive the death penalty, as we learned in our mishna that Rabbi Tarfon said to his colleagues: Once, I was coming on the road when I stopped and reclined to recite Shema in accordance with the statement of Beit Shammai. Yet in so doing, I endangered myself due to the highwaymen who accost travelers. The Sages said to him: You deserved to be in a position where you were liable to pay with your life, as you transgressed the statement of Beit Hillel.


texts: How did Chana vow that her son should be a Nazir?

texts: How did Chana vow that her son (Shmuel hanavi) should be a Nazir, when the (Gemara Sotah 23a) says a woman can't impose Nezirut on her son?


texts:
In Beshalach 16:20:

  וְלֹא שָׁמְעוּ אֶל מֹשֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאַשׁ וַיִּקְצֹף עֲלֵהֶם מֹשֶׁה:

A few Pesukim later in 16:24:

  וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה מֹשֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ

What's the difference and why the difference between תּוֹלָעִים and רִמָּה?


texts:
In shulchan aruch yora daiya 240.6

  היה צריך על שום דבר בעיר ויודע שישלימו חפצו בשביל אביו אע"פ שיודע שגם כן יעשו בשבילו לא יאמר עשו לי דבר פלוני בשבילי אלא יאמר עשו בשביל אבא כדי לתלות הכבוד באביו:

My guess on a translation

  If you need anything in the city and you know that your wanting will be fulfilled for your father even though you know that it will also be done for you (my understanding: that you do not need to use his name), do not say do for me this thing for me but you should say to it for my that, do that to hang (relay) the respect on his father

Please help me understand, I live in America I do not know authentic respect

To me it seems that it is saying you should not ask for the favor for yourself (so that they should respect you by doing what you want) but for your father (so that they should respect your father by doing it for him

To me it seems that the father (and not you) will now owe them for this respect (hakoras hatov)

Please tell me were am I wrong


texts:
Rabbah publicized a Gezerah (command / decree) that Lulav and Shofar should not be used on Shabbat because of a fear someone may violate the Melacha of Hotzaah.
I heard that there was another case that this Gezerah applies to, and I heard it was in the Beit Hamikdash.
Does anyone know what the other Gezerah (potentially) was, and where it is found?


texts: Was the fire within each hailstone or within the hailstorm?

texts:
Vaera 9:23–24:

וַיֵּט משֶׁה אֶת מַטֵּהוּ עַל הַשָּׁמַיִם וַה׳ נָתַן קֹלֹת וּבָרָד וַתִּהֲלַךְ אֵשׁ אָרְצָה וַיַּמְטֵר ה׳ בָּרָד עַל אֶרֶץ מִצְרָיִם׃ וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד כָּבֵד מְאֹד אֲשֶׁר לֹא הָיָה כָמֹהוּ בְּכָל אֶרֶץ מִצְרַיִם מֵאָז הָיְתָה לְגוֹי׃
Moshe tilted his stick at the sky, and God placed sounds and hail, and fire was sent groundward: God rained hail on the land of Egypt. There was hail, and fire flaming within the hail: very heavy, such that there hadn't been like it in all of the land of Egypt since when it had become a nation.

What does it mean that the fire was "flaming within the hail"? Specifically, was it flaming within each hailstone, or was it flaming within the hailstorm as a whole (so between the pieces of hail)?

(Rashi notes "a miracle within a miracle: the fire and the hail mixed, and the hail is water…", but I don't see that that is indicative of the one possible explanation I put forth above or the other. Nor do I see such indication elsewhere in my mikraos g'dolos.)


texts: Forefathers and consumerism - why they had more that they can eat?

texts:
Yaakov said (Gen 33.11):

  ... כִּי־חַנַּנִי אֱלֹהִים וְכִי יֶשׁ־לִי־כֹל ...׃
  ... for God has favored me and I have everything...

Rashi:

  יש לי כל: כָּל סִפּוּקִי; וְעֵשָׂו דִּבֵּר בִּלְשׁוֹן גַּאֲוָה יֶשׁ לִי רָב, יוֹתֵר וְיוֹתֵר מִכְּדֵי צָרְכִּי:
  I HAVE EVERYTHING — all that will supply my needs. But Esau spoke proudly (v. 8): I have (רב) abundance — far more than my needs.

Yaakov claims that he has everything he needs, but in fact, we see that he has way over his physiological needs - so he boasts to Eisov in ver 32.6:

  וַיְהִי־לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה וָאֶשְׁלְחָה לְהַגִּיד לַאדֹנִי לִמְצֹא־חֵן בְּעֵינֶיךָ׃
  I have acquired cattle, asses, sheep, and male and female slaves; and I send this message to my lord in the hope of gaining your favor.’”

While to some, capitalists, this question might sound strange, after all, we strive to maximize our holding relying on the belief that this is the true expression of G-d's love and affirmation to our deeds (based on what the Torah says "and G-d blessed Avraham with everything", namely he was crazy rich), but I do believe everything G-d does is on purpose and I seek this mysterious purpose in the fact that the forefathers were loaded way over their (physical) needs.

I couldn't find where this wealth was truly useful or used to do Mitzvos or let them study the Torah peacefully (i.g. the tribes went 100 miles to graze sheep in Shechem instead of learning Torah in "tents of Shem and Ever").

What is the reason the forefathers were granted with far more wealth they physically needed?


texts: Why do we not repair the Mishna according to the emendations of the Talmud?

texts:
Often times in analyzing a Mishna the Talmud will say that the Mishna is missing certain information and should read as follows - חסורי מחסרא והכי קתני. The Talmud will then posit the missing information which will allow the Mishna's reading to make sense.

Assuming this type of reading is meant to be taken literally, as some authorities do (see numbers 5, 6), why was the text of the Mishna not emended to follow the reading of the Talmud?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: What's the difference between two potential (כוחניים) maters the Yuly and the second

texts:
I read in the Abarbanel on Bereishit 1:1,quoting the Ramban, that on the first day Hashem created two types of primordial matter:

  הראשון לבד שני חמרים מבלי צורה כוחניים בטבעם כענין ההיולי הראשון שזכרו הפלוסופים ושמאחד מהם עשה אחר כך כל הדברים העליונים ומהאחר עשה כל הדברים התחתונים ושעל שני החמרים הכוחניים ההם אמר בראשית ברא אלהים את השמים ואת הארץ שהם אשר נבראו בתחילה

I can't find this Ramban anywhere, but I did find one on the heyulie. What's the difference?

It's not in any of my dictionaries and Google directed me back to the Abarbanel.


texts: What do you do with old ציצית that do not fit anymore? Can you cut off the corners and throw the rest out respectfully?


texts:
Mostly everyone agrees that the organization Ptil Tekhelet most likely uses the real techeiles and that Radzyner techeiles is unfortunately not the real deal.

But I'm asking what are the arguments promoting and for Radzyner techeiles?

Also, what disproves Radyzner techeiles other than archaeological finds? Halachah and archaeology don't technically agree on things.


texts: I have heard that it is a greater merit to respond to Amen Yehei Shmei Rabba than to respond to Kedushah.  Can someone please clarify this and provide sources?


texts: Shabbos Shira - putting out bread for the birds

texts: Is there a problem with putting out bread for birds on Shabbos (in a case where there is no carrying issues)?


texts:
The rema writes in סימן תקנ"א that on shabbat chazon one does not wear shabbat clothing and instead one wears weekday clothing.

  אפי' בשבת של חזון אין מחליפין ללבוש בגדי שבת כי אם הכתונת לבד (מרדכי הל' ט"ב והגהות אשירי פ"ד דתענית ואגודה ורוקח)

Nowadays in many ashkenazi communities the custom seemingly is to wear shabbat clothes on shabbat chazon.
When and how did the custom change in ashkenazi communities.


texts: Eliyahu was answered as soon as he prayed. How does that prove the importance of mincha over other prayers?

texts:
The gemoro in Berachot 6b says,

Rabbi Chelbo said in the name of Rav Huna: one should always be
careful about the prayer of Mincha, as Eliyahu was answered only at
the time of the prayer of Mincha, as the pasuk says: “And it was at
the time of the afternoon offering that Eliyahu approached and said,
‘answer me, Hashem, answer me.’”

Translation from here.
The gemoro almost gives the mistaken impression that Eliyahu started praying before mincha and was only answered at mincha.
But the narrative in Kings 1 18: 25 etc. seems to show that it was only at mincha that Eliyahu started his “operation” and uttered his prayer. That is, he was answered as soon as he prayed. See the text below slightly adapted from here.

25 And Elijah said to the prophets of the Baal, "Choose for yourselves the one bull and prepare it first since you are the
majority, and call in the name of your deity, and fire place not."
26 They took the bull that he gave them and prepared [it]. And they called in the name of the Baal from the morning until noon, saying, "O
Baal, answer us!" But there was no voice and no answer, and they
hopped on the altar that they had made.
29 And as noon passed and they feined to prophesy until the time of the sacrifice of the [afternoon] offering, and there was no voice and
no answer and no one was listening.

After that Eliyahu set up his altar and prayed.
If he would have set up the altar at another time, he might well have been answered then too!
Do we have to conclude that he was after all answered at mincha and therefore mincha is important despite the fact that he did not try at any other time?
See related What is special about praying Shacharis and Mariv (as opposed to Mincha)?


texts:
I would like to know if the idea of kavod ha'brios applies to non-Jews as well.

Related to this question.


texts: What resources are available to trace the connections from the Gemara to the Halachic codifications and the reverse?  For example, how can someone learning Daf Yomi find the related Halachic rulings in the Shulchan Aruch that were based on that particular page of Talmud, and how would someone studying Mishneh Torah find the source in the Gemara?


texts:
Ashkenazim wrap inwards, so both the yud kesher and the loop the strap goes through are near the body of the wearer. Sephardim wrap outwards, so their  kesher places the yud near the body and loop on the outside of the bicep. Chasidim also wrap outwards (with the exception of Gur), so they use a Sephardi tefillin knot.

Lubavitch also wraps outwards, but instead of using the Sephardi tefillin knot to do so, they have their own knot with places the yud kesher and the loop near the body like Ashkenazim, while still allowing the wearer to wrap the strap outwards.

What is the source for this special kesher? To my knowledge it isn't used by anyone else besides Chabad. I didn't find anything in Sefer HaMinhagim or Shulchan Aruch HaRav.

I hope this all makes sense, but I expect whoever answers this question will know what I'm saying, because all you need to have is a good knowledge of various minhagim regarding the tefillin.


texts:
Are all Mitzvahs related to an action in thought speech or deed?
I always thought that there are mitzvot "to do" and "not to do".
But it seems some mitzvot are not related to an action to "do", but are listed under an alternative characterisation, for example that some things are not pure, that some things make other things impure etc.
It seems they are just stating a fact, which is independent of a person's action, so no way to violate it.
For example Rambam's positive Mitzvah 96 and the next few


texts: Can women in niddah dance and hold a sefer Torah on Simkhat Torah?

texts: Is there any opinion that allows women in niddah to dance holding the sefer Torah on Simkhat Torah?


texts: Teaching Jewish morals/ethics to children: books and other aids

texts:
Looking for books with ethical and moral dilemnas (scenarios) that can serve as starting points for discussions with kids 7 year old and older to explore Jewish moral and ethical values and laws.  Not looking for stories that say that if you are observant everything will turn out fine.

I am looking for things like the "Shabbat Table Discussions" put out by YU:
http://www.yutorah.org/shabbattable/

Scenarios with teaching points linked to Jewish sources preferred.


texts: Rashi on Bereishis 37:12: Only their sheep, or also their father's?

texts:
Bereishis 37:12:

  וַיֵּלְכוּ אֶחָיו לִרְעוֹת אֶת צֹאן אֲבִיהֶם בִּשְׁכֶם.

Rashi there says (as I understand it) that we cut out the word es (אֶת) because they only went to to feed their own sheep. If so, then why does the Pussuk mention צֹאן אֲבִיהֶם ?


texts: What does "aerosol" have to do with spitting in the wind, or winnowing?

texts:
In this answer over here it is explained, that a "question" comes up with aerosol cans, based on a gemora which asks if spitting in the wind counts as winnowing.

Now, the spitting in the wind case makes sense.  There is wind, and the wind causes liquid to be "strewn".

However, an aerosol can is normally used indoors, where no wind exists.  Even if wind does exist, the answer seems to imply that the presence of wind is not a factor here.

Now, aerosol works in the following way. A compressed liquid is put into a canister; when the nozzle is pressed, the pressure from that compression forces the liquid up the pipe, into the nozzle; and then that tiny hole of a nozzle causes the contents inside to come out in a pressure stream. (Having little space causes more pressure.)  Due to the lack of pressure outside of the can, the contents then spread out in a cone shape.

So why is spitting into the wind compared here?  Notice the gemora doesn't talk about spitting on shabbos in general, just into the wind.


texts: Can a kosher restaurant play music for its diners?

texts: I was told by Rabbi Yehezkel Danziger, an editor at Art Scroll (he was editor in chief of most of the volumes of the Shottenstein Talmud Bavli) that it is forbidden to listen to music while eating, because we are in mourning for the destruction of the Temple.  He asked me (rhetorically) how do rabbinic councils give hasghacha to restaurants that play recorded or live music to their patrons while they eat?  What is the source for this prohibition?  Are there vaad's that actually prohibit music in kosher restaurants?


texts: Why have there been famous(ly righteous) Jewish people named after Yishma'el, who, Chaza"l tell us, was evil and an enemy of Jews? Has anything similar happened with Esav? Korach? Others?


texts: Why was it important that the smoke from the ketoret went up in a straight column?

texts: According to the discussion by Chazal (mYoma 3:11, bYoma 38a) it would seem that there was a preference or benefit to the fact that the smoke from the burning of the ketoret (incense) in the Beit HaMikdash went up in a straight column. I would like to understand why this is considered preferable. Is it a beautification of the mitzvah? Does it have a symbolic meaning? Something else?


texts: Is a doctor obligated to force vaccination?

texts:
As per the injunction of "לא תעמוד על דם רעך" - "Stand not [idly] over the blood of thine fellow"(Leviticus 19:16), is a Torah-observant doctor obligated to vaccinate an unvaccinated patient for a potentially deadly disease, even if that patient and/or that patient's parent/legal guardian is unwilling? Would the patient have the status of a rodef (pursuer) whom one is obligated to prevent from committing a murder, by inflicting an injury upon the pursuer?

See also:

Maimonides' Laws of Murder 1:14
R' Sternbuch's letter to R' Malkiel Kotler on Vaccination (also in Teshuvot veHanhagot 7:176)


texts:
I sometimes see the kedusha of uva letzion referred to as kedusha desidra (e.g. in Shulchan Aruch Orach Chaim 132:2).
What is the origin of this phrase? What does it mean?


texts: Tosafoth's unique opinion that Building is biblically allowed on Yom Tov, contradicted by a simple Gemara in Beitzah?

texts:
Beitzah 9b seems to undermine a famous Tosafoth in Shabbath 95a that introduces a fascinating Hiddush that Boneh (construction) on Yom Tov should be Mutar, but is forbidden because of rabbinic enactment due to its mundane nature.

Beitzah 9b has R' Yehudah reconciling B' Hillel and B' Shammai to agree that it's Asur to carry your roof-repair ladder to do something Mutar on Yom Tov because of Marith 'Ayin*.

If that is the case, then how could Tosafoth come up with the Hiddush in Shabbath 95a?  Isn't it undermined by a plain reading of the Gemara in Beitzah?

*Though it seems to be widely held now, the idea of applying Marith 'Ayin to Isurei DeRabanan is not at all clear, and it appears as a point of direct Mahloketh between the Sha"Ch and RaM"A in Y"D 87.


texts: Why does the Fast Day leyning skip verses?

texts: Why does the Torah reading for public fast days skip pesukim? My sense is that this is the only Torah reading in which this procedure is followed. Are there any others?


texts:
I had always understood that Yosef's brothers sold him to the Ishmaelites.  We know that they planned to do so, but during this week's torah reading I noticed this for the first time:

  כח  וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים, וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת-יוֹסֵף מִן-הַבּוֹר, וַיִּמְכְּרוּ אֶת-יוֹסֵף לַיִּשְׁמְעֵאלִים, בְּעֶשְׂרִים כָּסֶף; וַיָּבִיאוּ אֶת-יוֹסֵף, מִצְרָיְמָה.    28
  And there passed by Midianites, merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty shekels of silver. And they brought Joseph into Egypt. (Gen 37:26)

The "they" is ambiguous.  It could mean that the brothers had the Midianites do the deed for them -- earlier Reuven says "let not our hand be on him"; the implication is "let's not kill him" but maybe it's more general?  Or it could be that the Midianites came along while the brothers were eating and not paying attention, and their plans to do the deed were thrwarted?  Rashi's comment on this is just to say that this shows that Yosef was sold several times, which doesn't seem very helpful.

So my questions are:

Did the Midianites act on their own (and collect the money) and the bothers weren't part of the transaction?  Or did they act as agents for the brothers?
If the Midianites acted on their own, what did the brothers know?  Did they know he'd been sold or only that he was gone from the pit?  (Were they possibly as surprised as Yaakov 22 years later upon learning that Yosef was alive?)


texts: Why doesn't Rashi accept that the word הקטן simply means the youngest?

texts:
Bereishit 9:24 says:

  וַיִּ֥יקֶץ נֹ֖חַ מִיֵּינ֑וֹ וַיֵּ֕דַע אֵ֛ת אֲשֶׁר־עָ֥שָׂה־ל֖וֹ בְּנ֥וֹ הַקָּטָֽן׃

Rashi there says:

  בנו הקטן. הפסול והבזוי...

Why does Rashi have to say that קטן means lowly, disgraced, instead of the pshat, which seems to be "youngest"?


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

texts: In Israel in the late 70s early 80s the currency (Lira) became worthless. Suppose one day the American dollar would become worthless, and one owes another $1,000,000- would the borrower just pay back 1 million worthless dollars? Or is there a responsibility to pay back the value (purchasing power perhaps) of the money when borrowed? (sources would be appreciated)


texts: Can I place cryptocurrency / stock buy or sell orders over Shabbos?

texts:
Is it Halachicly permissible to place buy or sell orders for a cryptocurrency / stock that might be matched on Shabbos?

Example: If someone places an order for Bitcoin at $10,000, the price might hit $10,000 on Shabbos and the order would go through, exchanging USD for Bitcoin. And vice-versa for a sale.

There is no Maisah of buying/selling on Shabbos. Before Shabbos a buy order was placed and the exchange engine will match the buy order if someone else's sell order matches it.

Is there any Halachic problem?


texts: The meaning of the Hebrew word Pe'as (פאת)

texts:
In Vayikra 19:27 the verse says:

  לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹֽאשְׁכֶ֑ם וְלֹ֣א תַשְׁחִ֔ית אֵ֖ת פְּאַ֥ת זְקָנֶֽךָ׃

It means both peyos on the head, yet in Vayikra 23:22 the verse says:

  וּֽבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹֽהֵיכֶֽם׃

Here it means only one edge of the field. Why does pe'as by the hair of the head mean both sides yet by a field it means only one edge?


texts:
The mishna, N'darim 4:6, in my own, very loose translation:

  Aaron asks Baruch, "Lend me your cow."

  Baruch tells him, "It's not available."

  Aaron says, "My field is forbidden to me like a sacrificial offering for plowing it with your cow."

  If it's his practice to plow, himself, then he cannot plow his field [with Baruch's cow, since that was what he meant when he forbade it], but others can. But if it's not his practice to plow, then [he meant that even others can't use Baruch's cow, so] neither he nor anyone else can [plow it with Baruch's cow].

Most of the other cases until this point in N'darim are not so detailed with respect to the background of the case. I'd expect something more like:

  Aaron says, "My field is forbidden to me like a sacrificial offering for plowing it with your cow."

  If it's his practice to plow, himself, then he cannot plow his field [with Baruch's cow, since that was what he meant when he forbade it], but others can. But if it's not his practice to plow, then [he meant that even others can't use Baruch's cow, so] neither he nor anyone else can [plow it with Baruch's cow].

— i.e., missing the initial conversation about the attempted loan. For example, earlier in 4:6 is a case of someone who forbade himself his fellow's benefit (like here), but it doesn't say why. And the same is true in 4:5, 4:4, and numerous times in the preceding chapters. Why here does the mishna record a conversation of background information as to why Aaron forswore Baruch's benefit?


texts: Why do we make blessings on mitzvot d'rabbanan at the second seder?

texts: As far as I know mitzvot such as eating marror or saying hallel at the Pesach seder are only rabbinic (the marror was biblical previously but I am told that is no longer so). If this is the case and if it is the case that the second day of Pesach is treated as a yom tov (in the diaspora) because of a safek (doubt) and furthermore if we apply the principle of 'safek d'rabbanan l'kulah' - why then do we make blessings on the mitzvot at the seder which are rabbinic?


texts: Does the person who lights the Chanuka candle at Shul make a Shehechiyanu the first night if it's a Friday?

texts: Suppose Chanuka started on Friday night. Everyone lights their Menorah prior to coming to Shul. When the person lights the Menora in Shul he already said Shehechiyanu in his house. Should he say it again?


texts:
For people who don't use electricity on Shabbos, what do you do with the freezer light? With the fridge, it's easier because I can just tape the notch that controls the light, but with the freezer, it's so humid that neither Scotch tape, nor packing tape, nor duct tape actually sticks to the notch.
This isn't really a halachic question, but rather one of how practically one does this, but listed the halacha tag, since it is related to a halachic issue of opening the freezer door.


texts: What is the value of the Septuagint for Judaism?

texts:
Translations of the Tanach into Aramaic (targumim) have been accepted as authoritative and shed light on the meaning of some Hebrew words and expressions.  They are freely used by commentators.  But the earlier translation of the Tanach into Greek (the Septuagint) was never accepted as authoritative.  Why, since it was done independently by 72 rabbis, who even introduced tiny changes to dispel misconceptions? [Megillah 9a]
Because it was not in the language of most Jews?  Because it was requested under semi-coercion by a foreign power?  Because it used original versions of Tanach later modified by the Sanhedrin?  Because it was later associated with Christianity?  But none of these arguments remove the possibility of us understanding the Hebrew of the Tanach better by looking at the Septuagint, especially since the Greek it uses is well understood.
Have we, ever, used the Septuagint to shed light on the meaning of some expressions in the Tanach?  (I know, for example, that the Septuagint has a version of Ashrei that includes a line beginning with nun.)  Is there a halacha prohibiting this?


texts: Rambam and Shebulei HaLeket regarding Moshiach

texts:
Rabbi Zecharia Wallerstein stated the following:

The Rambam says that any Jewish person who wants Moshiach because someone died and they want them to come back to life etc. other than wanting G-d to be revealed is called an apikores...

The Shebulei HaLeket
says that all the Jewish people who are not waiting for Moshiach - even though they happen to be alive when Moshiach comes, they will not be able to see Moshiach come. They will die...

1) Where does the Rambam say this?

2) Where does the Shebulei HaLeket say this?


texts: Is it a mitzvah of some sort to visit the grave-sites of parents or other close relatives at the cemetery (as opposed to it being primarily sentimental/emotional in nature)? To what extent must one go out of the way to make such visits and need one feel bad about not making such visits?


texts: What does "Posuk" mean in Torah division?

texts:
I understand very well what "a sentence" is. Most time it works for the scriptures too, but sometimes it makes no sense to be a standalone Posuk, like:

  וּמִשְׁמָע וְדוּמָה וּמַשָּׂא׃
  Mishma, Dumah, Massa,

  אַבְנֵי־שֹׁהַם וְאַבְנֵי מִלֻּאִים לָאֵפֹד וְלַחֹשֶׁן׃
  lapis lazuli and other stones for setting, for the ephod and for the breastpiece.

Or the opposite:

  לֹא תִּגְנֹבוּ וְלֹא-תְכַחֲשׁוּ וְלֹא-תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ (three sentences in one)

Assuming the division is not arbitrary,
what does it mean to be a standalone Posuk in Hebrew scriptures? In what sense is it a standalone unit? What dod G-d mean by making it a unit?


texts: Mercy and Strict Judgment are both mercy

texts:
In Parsha In Pink on Parshas Va'eschanan, the author cites a Ramchal that gives a beautiful insight into the Passuk of Shema Yisrael (Devarim 6:4).

שמע ישראל יהוה אלהינו יהוה אחד

YKVK represents Hashem acting with Rachamim - Mercy and Elokhim represents Hashem acting with Din - strict judgement.
Therefore, the verse can be read as "Listen, Israel, Hashem (God acting with mercy) and Elokhim - (God acting with strict judgement), are both really singularly God acting with mercy. Even what appears to be strict judgement is really all a manifestation of God's mercy.
You can find an almost identical Peshat here (around the numbers 7-8), but unattributed.
This is a beautiful Peshat that gives one a lot of hope as we focus on the tragedies that took place throughout the generations on Tisha Ba'av. Does anyone know where I can find this Ramchal?
I did a search for every time the Ramchal mentions the words of this Passuk but none of them say this. I did find him dancing around some similar concepts but nothing I found was particularly close.
Alternatively, if the source is misattributed, does anyone know who says it?
Thank you so much!


texts:
In a couple of verses like Genesis 15:13, 1 Samuel 28:1, 1 Kings 2:37, 2:42 and Proverbs 27:23 we find two verbal repetition: 'ידע  תדע' quite literally translated as 'knowing you will know'. I know that a repetition of the same word with a change in form of one of the words is used for emphasis, and I once read that this double use of 'knowing' would indicate an active form of knowing, and would be a reference to the past and future.

So what's the meaning of this combination, what does it refer to, which kind or form of knowing is meant by it?


texts:
According to the Talmud in Megillah, and quoted in Rashi at the end of Toldos, Yaakov was 84 when he first married. Why did he wait so long?

I saw somewhere (don't remember where) that Avraham first married at 65, and the verse says that Yitzchak married at 40. And it seems that by Yaakov's time lifespans were much shorter, so it's surprising that he remained unmarried for so long.