texts: Exactly how much of the "Curse of Ham" concept is Jewish Idea

texts:
Canaan, son of Ham was cursed by Noah to be "a servant of servants"

I encountered a Jew who believed that this curse (and not poverty, racism, or anything else) is the cause of Africans' lowliness. I happen to believe, based on prior evidence, that this person is a simpleton, but I would have expected more from his wife.

I told him that that this theory is not a Jewish concept, but he showed me that it is in one of those Permission to ___ books.

I am skeptical as Africans only became (for lack of a better word)"subject people" after 1492 (I am aware of the Arabian Slave Trade), thousands of years after the curse was allegedly pronounced, while Jews were subject people for most of the history before the 21st century.

How much of the Curse of Ham = Blacks Inherently Cursed position is actually a "kosher" belief? i.e. what exactly is the curse and who does it affect and has it been fulfilled?


texts:
Cannibalism is presumably forbidden under Jewish law. However, cannibalism is permitted in order to save ones life provided the other person is already deceased (There is no justification to murder in order to save one's own life).

So suppose one is stuck on a deserted island with two people, one Jewish, and the other a gentile. If, G-d forbid, both of them died and one were forced to become a cannibal to survive, which person is more preferable to eat, the Jew or the gentile?

I am looking specifically sourced based answers

*I Absolutely repudiate any insinuations of racism which may stem from this question. See here for a response to such a suggestion.


texts: Can the blessing She-ha-kol be used for ALL foods before eating them?

texts: There are several blessings we say before eating, depending on the food (ha-motzi, ha-etz, ha-adamah, ha-gefen, mezonot), but we say she-ha-kol for foods not in these categories.  Would there be anything wrong with saying she-ha-kol for everything to simplify life?  Is this specific point discussed anywhere by the Sages?  (I know "we don't do it that way", but I want to know if the matter is discussed anywhere.)


texts:
I have been wondering about this for a while:

In Bamidbar, 3:43, it mentions that the number of firstborn males (one month and older) was 22,273.  Now, we were just told that the number of total males (ages 20+) was just over 600,000.  This gives us a ratio of ~1:30 for firstborn:children, which seems rather low.

Now, maybe there was a disproportionate number of female firstborn, or perhaps there was some other qualification that disqualified a large percentage of firstborn from officially being "firstborn", but I haven't ever come across anything suggesting that.

Does anyone know of any source addressing this point?


texts: What happens if Chametz was sold to a 'Gentile' who was later found out to actually be Jewish?

texts:
Let's say the congregational rabbi, acting as the agent for about 200 congregants sells the chametz to a Gentile before Pesach begins.

During Hol Hamo'ed, someone tells the Gentile, "You know, you're really Jewish". He provides him with sufficient proof, and behold, yes, the Gentile has been Jewish, but never knoew it until now.

What now? Does he have to immediately find another Gentile to transfer his and the congregation's Chametz? Is it that "simple", or are there other concerns or actions regarding the chametz that he must perform? Was the initial sale a valid sale, as he was Jewish at the time of sale?


texts:
I have read that Rabbi Saadia Gaon, a great sage who lived from 882 to 942, considered the Assyrian Exile to be in modern day Afghanistan, Pakistan, and parts of Iran.
Would anyone be able to confirm that the rabbi actually said this, and perhaps be able to provide direct quotes from his writings?


texts: PTIJ: Carrying the flu on Shabbos with no Eruv

texts:
Why don't cities take down the Eruv during the flu season, so that no one gets sick?
By taking down the Eruv, one may not carry a cold on Shabbos, which helps stop the spread of disease.

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


texts:
My dear brothers and sisters.
I'm an Arab, from the Persian Gulf, Raised in a Muslim family but they are semi-Athiests, I have converted to Christianity since I entered the University, for there are Lebanese and Egyptian Christians made me so. Recently I have watched JEWS FOR JUDAISM and RABBI TOVIA SINGER bombing Christianity and unmasking it.
I have problem with Rabbi Ovadia Yosef's statements on Arabs and Gentiles generally:
https://static.timesofisrael.com/www/uploads/2012/10/F121017FFSH01.jpg

“Goyim were born only to serve us. Without that, they have no place in
the world – only to serve the People of Israel.”
“In Israel, death has no dominion over them… With gentiles, it will be
like any person – they need to die, but [God] will give them
longevity. Why? Imagine that one’s donkey would die, they’d lose their
money.
“This is his servant… That’s why he gets a long life, to work well for
this Jew.”
“Why are gentiles needed? They will work, they will plow, they will
reap. We will sit like an effendi and eat… That is why gentiles were
created.”

— Weekly Saturday night sermon in October 2010

“Those evildoers, the Arabs — it says in the Gemara [Talmud] that God
is sorry he ever created those sons of Ishmael.”

— Weekly Saturday night sermon in August 2000
I have searched about that passage and find it
Sukkah 52b:

ארבעה מתחרט עליהן הקדוש ברוך הוא שבראם ואלו הם: גלות, כשדים, וישמעאלים
ויצר הרע - There are four that the Holy One, Blessed is He, regrets
having created. And these are they: The exile, the Chaldeans, the
Ishmaelites, and the evil inclination.
“The Ishmaelites,” as it is written, “The tents of the robbers
prosper, and they that provoke God are secure since God brought them
with His hand” (Job 12: 6).

I'm confused with that, does the Jewish religion despise the Gentiles and see them as slaves?


texts: Saying Hallel Before Nightfall on the First Night of Pesach

texts:
In Shulchan Oruch Orach Chayim Siman 487 Sif 4 it is brought the minhag of saying Hallel in shul the first night of Pesach

  בליל ראשון של פסח גומרים את ההלל בצבור בנעימה בברכה תחלה וסוף ובן בליל
  שני של שני ימים טובים של גליות

  On the first night of Pesach, we complete the Hallel with the
  community with a pleasant tune and a blessing at the beginning and
  end. The same is on the second night outside Israel.

Does Hallel need to be said specifically at night? What about if a person takes on themselves yom tov early, may they say Hallel and be yotzee before nightfall? Seemingly if we consider it to be night for davening, then the same should be true for Hallel? Is there a difference?


texts:
Al Berko in Why did Ya'akov work for Lavan for so long? claimed that "If you remember, he stole Eisov's Brochos, and therefore, Eisov's mission in this world."
What does "stealing someone's mission in this world" mean, why was the mission automatically stolen as a result of taking the Berachos, and what is the source for this (I'm assuming Kabbalah)?


texts: Pursue shalom versus distance from wicked

texts:
In chapter 1 of Pirkei Avot, Hillel says "be like the disciples of Aharon, love peace, pursue peace, love others and bring them closer to torah". On the other hand, a few mishnas earlier: "distance from a bad neighbor. do not join the company of a wicked person" (al titchaber larasha).
How does one balance these two? When should one try to draw close versus better to stay away?


texts: Why didn't King Shlomo get lashes for marrying more than 18 wives?

texts:
It states in the 364th prohibition that a king is forbidden from having too many wives.

  The limit is that he may not have more than 18 wives legally bound by
  kesubah and kiddushin.

  The details of this mitzvah are explained in the second chapter of
  tractate Sanhedrin. Whenever he adds on to this limit, he is punished
  by lashes.

Was Shlomo Hamelech lashed for taking more than 18 wives, and if not, why not?


texts: Lighting yizkor and yahrzeit candles for rebbeim

texts:
I have heard of a custom in Chabad to light yahrzeit and yizkor candles for the rebbeim. But I literally don't know anything about it except that some in Chabad do it. Can anyone tell me:

How common is this practice inside/outside Chabad?
Who inside/outside Chabad practices it?
How do they practice it? Are additional yizkor candles lit beyond that/those for loved ones? Are yahrzeit candles lit for all 7 (9?) rebbeim of Chabad?
Generally, how common is the practice of lighting yahrzeit/yizkor candles for non-family, i.e. tzaddikim?


texts: Drinking coffee using non-kosher utensils

texts: Is there a legitimate heter for drinking coffee from a coffee cup that would most likely have been washed with non-kosher utensils?  I have seen people be lenient in this respect, but don't know why.


texts: Is there a concern of Shaatnez with New Era hats?

texts:
According to this link http://shatnez.n3.net

  Caps/Hats: Requires testing when fabric is wool, tweed, or linen-look. Genuine wool "Kangol" caps do not need testing.

The only other link I could find that was related was on the Yeshiva world.

New Era hats are very popular hats so I figured I would ask on here if anyone has any experience with them. I know shatnez can be a tricky thing and something that normally doesn't have it still potentially could. But has anyone had any of their wool hats tested for shatnez? They are probably the most popular brand of fitted hats in the United States. Some of the official MLB hats are 100% polyester so I am guessing one wouldn't have to have those tested. But it seems like over half of New Era's hats are 100% wool and I would like to know if rabbis or organizations had something to say about New Era hats, specifically.


texts:
It says in Shulchan Aruch, Even Haezer 62:8:

וי"א דשבת וי"ט ראשון ושני הוי כפנים חדשות בסעודת הלילה ושחרית אבל לא בסעודה שלישית:
some say that Shabbat and Yom Tov the first day and the second day are panim chadashos ("new faces") at the meals of the night and morning, but not the third meal

This is according to the Machaber. The Rema adds that the custom is to be lenient at Shalosh Seudas and make Sheva Brachos without new people, either because it's usual that panim chadashos do in fact come or because some sort of Drush or Divrei Torah are said and that's like panim chadashos.
My question:
Although the Shulchan Aruch says that Shabbos and Yom Tov Rishon V'Sheini can serve as panim chadashos, does a reason exist why one wouldn't need panim chadashos at a Sheva Brachos on Chol HaMoed?
Does anyone speak about this?


texts: Tachanun on a day when one is naming a baby girl

texts: This morning in Shul a fellow named his daughter, and Tachanun was said. To the best of my knowledge this is correct, as it is only mentioned not to say Tachanun when there is a Bris. Is there any source that says not to say Tachanun when a girl is being named?


texts:
Who knows ninety-three?
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: Looking around before and after Shemona Esrei

texts:
I have noticed that many, many very religious people look around the shul prior to starting Shemona Esrei and then, when they take three steps back, they again look around the shul whilst saying the final Yehi Ratzon after Oseh Sholom. Is there a source or reason for this?

In my observations, people don't just look briefly directly behind them or to the side (as I would expect if they were just trying to avoid a collision or walking into someone else's davening space) but rather are looking around after they have stepped back and are saying the Yehi Rotzon. They are doing the same prior to Shemono Esrei: they are looking around the entire shul, not just briefly immediately behind them.

I ask the question because I see this done by almost everyone, mainly learned people.


texts: Should the Writing and Publishing of New Sifrei Halacha be Discouraged?

texts:
Since the Torah Sheba'al Peh (Oral Torah) was originally prohibited from being written down (Gittin 60b), and was only compiled and written by Rebbi Yehuda HaNasi for fear that it's transmission might be interrupted and it be lost entirely; nowadays, when there already are thousands of sifrei halacha (books of halacha) in existence, and thousands more learning Torah full time, it would seem that there has rarely, if ever, been a time when the transmission of the Oral Torah has been more secure.

That being the case, should we not return to the original practice of the "Oral" Torah, and resume prohibiting, or at least discouraging, the further writing of new books of Halacha as they are in violation of the spirit and letter of the oral transmission of Halacha when it is arguably no longer in any real danger of being lost?


texts: Where and when do we light Shabbos candles 15 minutes later than usual?


texts:
In Genesis 18:21 G-d seems to say something like: I will descend now and see, whether according to her cry, which has come to Me, they have done.
Did He really descend right at that moment in time or somewhere before or after He talked to Avraham about His plans?
And where did He went to after He departed from Avraham in Genesis 18:33?


texts: What are the halachic considerations that might come up when designing and building a house

texts:
I'm curious what are the Halachic considerations that need to be taken into account when building a house.

A few possibilities that come to mind may include:

position of the bathroom (Rambam, Hilchot Beis Habechirah 7:9)
position of the bedroom (Rambam, Hilchot Beis Habechirah 7:9)
clearing the area of fruit bearing trees
putting a fence around porches and roofs
placement of bathroom sinks (perhaps it is preferable to have them out of toilet area, if the option exists)

What else? Is there a Sefer that goes through the Halachot involved with building a house?


texts:
How is Dina d’malkhuta transferred from one nation/state/malkutha to another?
Does land enter a state where it has no malkhuta or does it go directly from one malkhuta to another?

If a nation has an ongoing dispute with another nation under which malkhuta are the jews that live in the disputed territory?

E.g. Are jews living in San Francisco under Ohlone Dina d’malkhuta?

Are jews who live on Native American reservations under the Dina de malkuta of the native nation of that reservation or the United States?

I am wondering about this particular case: the expulsion of the Cherokee, the Muscogee, the Seminole, the Chickasaw, and the Choctaw Nations— The Five Civilized Tribes from their ancestral homeland in the South Eastern United States.

In 1830 the US Congress passed and President Andrew Jackson signed a law allowing the expulsion from their ancestral homelands to lands West of the Mississippi River.
Andrew Jackson led the expulsion.
The expulsion resulted in the deaths of ~18,000 Natives in the Conflict to resist the expulsion and in the forced march beyond the Mississippi to Indian Terriroty known as the Trail of Tears.

But in this case the executive actually disobeyed the law of his own country. Andrew Jackson notoriously ignored and violated a set of United States Supreme Court Rulings affirming tribal rights and sovereignty in their ancestral homeland.

So Andrew Jacksonn acted against the Dina of his own Malkhuta, his actions were illegal.

Are Jews living in the former lands of the Five Civilized Tribes under the Dina d’malkutah of the tribe of that land?

Does it matter if the yid is of native descent or not?

It should not have bearing on the question but for context: I have a family mesorah of Cherokee Ancestry.


texts: What's the difference between LaZman and LeZman?

texts:
In the Mishnah Brurah (676:1) it says:

  והגיענו לזמן הזה הלמ"ד בחיר"ק ולא בפת"ח

That in the Bracha of Shehechiyanu, the Lamed in the word Lazman should be said with a Hiriq and not with a Patach.

What's the practical difference between these two pronunciations? Does the change in the vowel change the meaning of the word? Why did the Mishnah Brurah need to differentiate?


texts: On what basis did Judah have the right to sentence Tamar to be burned (Genesis 38)? What capital offense did she commit?


texts: "אלו ואלו דברי א' חיים" vs "נעשית תורה כשתי תורות" with examples

texts:
In numerous Halachic disputes I spotted two contradicting approaches:

"אלו ואלו דברי א' חיים" - both approaches are legitimate and stem from the [one] living G-d. Each one is allowed to keep his way and his Halochos without forcing others to accept.
"נעשית תורה כשתי תורות" - the two approaches appear as two different Torahs, therefore an obligating Halochoh must be issued for all.

How they can be reconciled?

(Understanding of this contradiction is especially useful for resolving my previous question about B"H and B"S wars: "what-happened-in-r-chananyas-penthouse-18-dvarim")

Examples (I'm not claiming "שתי תורות applies in every example, but it looks like it):

B"H and B"S war: It was OK to have both schools side by side (as או"א) for some time, but [suddenly] it became "שתי תורות" and had to be [brutaly] resolved.
R' Yehoshua and R' Gamliel on Kiddush Hachodesh: it was fine to have different schools until R"G decided to end it and rule himself.
R' Eliezer and Chachamim in Tanuro Shel Achnai: R"E had his approach standing for decades alongside Chachamim's and all of sudden he finds himself boycotted.


texts:
I am learning Hebrew and I have this prayer which I want to pray:

Yehi ratzon milfanecha, shetimaleh retzon'cha, v'lo retzoni, v'she'ehye merkava lirtzonecha.
Bifratus, avakesh mimcha emunah ubitachon bicha.
Ve'ein safek she'biyadcha li'azreini.

I know the meaning of the prayer, but I would like also to know how to write it in Hebrew to understand better. Can you please rewrite in hebrew? Thank you for your service.


texts: Is there an English translation of Die wichtigsten Instanzen gegen die Graf-Wellhausensche Hypothese? This is the book in German by R' Dovid Tzvi Hoffman זצ''ל, disproving the documentary hypothesis.


texts: Why does Rashi claim "מלקוש" is locust terminology like "לקש" if "לקש" isn't "locusts"? (תענית ו ע״א)

texts:
Someone in my synagogue posed the following question to me; stumped, I pose it to you:

The Bavli, Taanis 6 amud 1, notes that מלקוש is good rain. It then proposes that, perhaps, that's mistaken; rather,

  perhaps מלקוש is [rain] that knocks down houses, breaks apart trees, and raises locusts

— but refutes the possibility. Rashi (ad loc.) notes that the idea that מלקוש may be rain that raises locusts, specifically, is because

  "מלקוש" is terminology of locusts, like [Amos 7:1].

(Amos there uses the similar word "לקש" and refers to locusts.)

But "לקש" there doesn't refer to locusts! (The verse does, but not that word.) Not according to Rashi there, and not according to anyone I can find. Why would "מלקוש" mean "locust-raising"? Or why does Rashi claim a semantic connection to a word that seemingly has none?

Or (as a sort of contrapositive), do we accept Rashi (to Taanis) as explaining that the g'mara (at this point) holds "לקש" in Amos means "locusts"? If so, how does the g'mara (at this point) read the verse entire?


texts: Artscroll edition of Machshirin refers to something called Ma'aseh Oreg making a comment on mishnah 5:7. I can't find any work of this name on either Hebrewbooks, Otzar or Bar Ilan. Or indeed Google... Can anyone help?


texts: Numbers 19 discusses administering of the Red Heifer's ashes by way of sprinkling water. People who become impure from contact with the dead must be sprinkled by the water on the third and seventh days from contraction of impurity, or they remain impure, (verse 12). Is their any recourse for someone who just couldn't get a hold of a pure person and the water on those specific days?


texts: How important is it to always bite into something from the right hand after making a blessing?

texts:
It's brought down in the halacha books that upon making a bracha one must hold the food item in his hand and then take a bite of it (I'll try to find a source later).

What if - as we do in America - a person is using a fork and knife to eat. Does he have to move the fork into the right hand upon reciting the bracha even though he usually places the fork in the left hand because of convenience?


texts:
The specific question came up in the context of the Disney Marathon, which is actually on Sunday, and the previous day on Shabbos is a half marathon.  (They have a combo award for those who do both).  Agreed, one should not do the half marathon on Shabbos.  However, the question I came up with, since the race is done mostly on roads between the various theme parks, where no one really lives, so on top of everything else, it seems likely that the Techum issue would be there.

But the land is all owned by Disney, and fenced, and protected.  How does Techum work in such a case?  You have a LARGE plot of land, large enough to contain a city, then a migrash then a techum, and still be entirely on private property.

Does Techum still apply if it is all on private land?  Especially if fenced in completely (Which I do not know to be true of Disney, but assume it likely).


texts: When do dietary supplements need a hechsher?

texts:
I am looking to purchase a probiotic supplement (ingredients) and was wondering if it requires a hechsher.

What are the criteria for a drug/supplement that would render it automatically kosher - or does not require any hechsher at all?


texts: Creation of State of Israel and birth of Abraham - 1948

texts:
According to the Jewish calendar, Abraham was born on the year 1948.

The state of Israel was declared in 1948 according to the secular calendar.

Is there any significance to this or is it just coincidence.


texts: "Die, but don't transgress": what about torture?

texts:
There is a principle in Jewish law that there are three transgressions that should not be committed, even on pain of death: murder, "sexual immorality" (a reference, presumably, to the sorts of prohibitions that one finds in Leviticus 18) and the worship of foreign gods.

While one is technically supposed to be killed rather than transgress any of these three, is one also theoretically required to submit to extended torture? If not, then do we also make a distinction on the basis of what form the execution takes? While one might be expected to submit to being hanged (for example), are they also expected to submit to being burned?

(With apologies for the gruesome question; I am simply interested in the contours of the halakha. It goes without saying, but sources are required.)


texts: The Jews Dying in the Plague of Darkness

texts:
Rashi writes that one of the reasons for the plague of darkness was so that all of the wicked Jews who did not want to leave Mitzrayim could be killed and the Mitzrim would not say the Jews are also being punished like them:

ולמה הביא עליהם חשך, שהיו בישראל באותו הדור רשעים, ולא היו רוצים לצאת, ומתובשלשת ימי אפלה כדי שלא יראו מצרים במפלתם ויאמרו אף הן לוקין כמונו.

The question remains, if the reason was so that the Egyptians would not say the Jews were also being punished, then wouldn't they have noticed after the plague that there were a lot less Jews in Egypt.


texts:
I fly multiple times a week nearly every week for work. It has happened a few times that I had to travel on a minor fast day and I was at times surprised to see visibly religious people eating and drinking on planes and in airport lounges.

Let’s assume these people were traveling for the sake of earning a living or for other permitted reasons, and that they were normally healthy.

Are there particular lifting of fasting restrictions if traveling for a permitted purpose? Are there poskim who would allow eating/drinking lechathila? Does it make a difference if the fast happens on the day after the “real” date because of shabbat?


texts: Why is Rabbi Yitzchak Luria referred to as Godly?

texts: In shul a friend explained to me the moniker Ari actualy stands for Eloki Rav Yitzchak, meaning the Godly Rabbi Yitzchak (Luria). The appellation Godly struck me as odd. How is such a thing permissible? I understand the English connotation is pious, but in Hebrew it would seem to have heretical implications.


texts:
I saw a video of a Reform wedding ceremony, and noticed many differences between theirs and a traditional Orthodox ceremony.

Sheva Berachos were recited before Kiddushin (the giving of the ring)
No mention of a Kesubah (wasn't shown, signed, or read under the chuppah)
There were seemingly no witnesses designated or present (unless the parents/rabbi or something were considered witnesses)
Birkas Erusin, the blessing on Kiddushin, was said at the end of the ceremony

I'm just curious if other Reform weddings are like this, and if so why were these changes made? What did they accomplish? Were they purposeful changes, or just plain ignorance?

Something to note is the rabbi was reading from some sort of wedding ceremony book as he was reciting the prayers, etc. I didn't notice if he was flipping around, or if the book was presenting the parts in this particular order.


texts: Hebrew to English Translations of Daniel 9:23-27

texts:
I'm kind of falling on a last resort here. I'm trying to get as close to a literal translation of the most original form of Daniel 9/I:23-27 as possible. I haven't been able to find anything in English, just these two Hebrew sources. But I can't read Hebrew :( nor have the time to learn. Would it be too much to ask if someone could translate these two sources to English for me? I wish there was a Hebrew SE; seeing as there are French, German, Japanese, and Spanish SEs. Maybe I'll suggest one. Anyway..

Here is the text from Mechon-Mamre:

  כג בִּתְחִלַּת תַּחֲנוּנֶיךָ יָצָא דָבָר, וַאֲנִי בָּאתִי
  לְהַגִּיד--כִּי חֲמוּדוֹת, אָתָּה; וּבִין, בַּדָּבָר, וְהָבֵן,
  בַּמַּרְאֶה. כד שָׁבֻעִים שִׁבְעִים נֶחְתַּךְ עַל-עַמְּךָ וְעַל-עִיר
  קָדְשֶׁךָ, לְכַלֵּא הַפֶּשַׁע ולחתם (וּלְהָתֵם) חטאות (חַטָּאת)
  וּלְכַפֵּר עָו‍ֹן, וּלְהָבִיא, צֶדֶק עֹלָמִים; וְלַחְתֹּם חָזוֹן
  וְנָבִיא, וְלִמְשֹׁחַ קֹדֶשׁ קָדָשִׁים. כה וְתֵדַע וְתַשְׂכֵּל
  מִן-מֹצָא דָבָר, לְהָשִׁיב וְלִבְנוֹת יְרוּשָׁלִַם עַד-מָשִׁיחַ
  נָגִיד--שָׁבֻעִים, שִׁבְעָה; וְשָׁבֻעִים שִׁשִּׁים וּשְׁנַיִם,
  תָּשׁוּב וְנִבְנְתָה רְחוֹב וְחָרוּץ, וּבְצוֹק, הָעִתִּים. כו
  וְאַחֲרֵי הַשָּׁבֻעִים שִׁשִּׁים וּשְׁנַיִם, יִכָּרֵת מָשִׁיחַ וְאֵין
  לוֹ; וְהָעִיר וְהַקֹּדֶשׁ יַשְׁחִית עַם נָגִיד הַבָּא, וְקִצּוֹ
  בַשֶּׁטֶף, וְעַד קֵץ מִלְחָמָה, נֶחֱרֶצֶת שֹׁמֵמוֹת. כז וְהִגְבִּיר
  בְּרִית לָרַבִּים, שָׁבוּעַ אֶחָד; וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית
  זֶבַח וּמִנְחָה, וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם, וְעַד-כָּלָה
  וְנֶחֱרָצָה, תִּתַּךְ עַל-שֹׁמֵם. {פ}

And here is the text from Wikisource:

  כג בתחלת תחנוניך יצא דבר ואני באתי להגיד כי חמודות אתה ובין בדבר והבן
  במראה כד שבעים שבעים נחתך על עמך ועל עיר קדשך לכלא הפשע ולחתם חטאות
  [ולהתם חטאת] ולכפר עון ולהביא צדק עלמים ולחתם חזון ונביא ולמשח קדש
  קדשים כה ותדע ותשכל מן מצא דבר להשיב ולבנות ירושלם עד משיח נגיד שבעים
  שבעה ושבעים ששים ושנים תשוב ונבנתה רחוב וחרוץ ובצוק העתים כו ואחרי
  השבעים ששים ושנים יכרת משיח ואין לו והעיר והקדש ישחית עם נגיד הבא וקצו
  בשטף ועד קץ מלחמה נחרצת שממות כז והגביר ברית לרבים שבוע אחד וחצי השבוע
  ישבית זבח ומנחה ועל כנף שקוצים משמם ועד כלה ונחרצה תתך על שמם


texts: Throwing out cake or pastry larger than a k'zayis

texts: One is not allowed to throw out pieces of bread larger than a k'zayis.  Rabbi Doniel Neustadt (here in footnote 2) says this also applies to pastry and cake, but doesn't provide a source for this.  Does anyone know of a source for this, or if anyone argues?   Thanks.


texts: Nefesh HaChaim building and destroying worlds

texts:
the Nefesh HaChaim part 1 states that acts of mitzva build mystical worlds whereas acts of sin destroy mystical worlds. (Shaar 1 chapter 31). What sources go into more details as to these worlds and what happens.

1 כן בדמיון זה כביכול ברא הוא יתברך את האדם והשליטו על רבי רבוון כחות ועולמות אין מספר. ומסרם בידו שיהא הוא המדבר והמנהיג אותם עפ''י כל פרטי תנועות מעשיו ודבוריו ומחשבותיו וכל סדרי הנהגותיו הן לטוב או להיפך ח''ו כי במעשיו ודבוריו ומחשבותיו הטובים הוא מקיים ונותן כח בכמה כחות ועולמות עליונים הקדושים ומוסיף בהם קדושה ואור כמ''ש (ישעי' נ''א) ואשים דברי בפיך גו' לנטוע שמים וליסוד ארץ. וכמאמרם ז''ל אל תקרא בניך אלא בוניך כי המה המסדרים עולמות העליוני' כבונה המסדר בנינו ונותנים בהם רב כח ובהיפוך ח''ו ע''י מעשיו או דבוריו ומחשבותיו אשר לא טובים. הוא מהרס ר''ל כמה כחות ועולמות עליונים הקדושים לאין ערך ושיעור. כמ''ש (שם מ''ט) מהרסיך ומחריביך וגו'. או מחשיך או מקטין אורם וקדושתם ח''ו. ומוסיף כח לעומת זה במדורות הטומאה ר''ל:


texts: How high of a priority should one place on making kiddish before chatzot on Shabbos?

texts: For example, if the minyan finishes after chatzot yom, is it permitted or proper do daven b'yachidus in order to make kiddush before chatzot, or is it better to daven with the minyan, and hear/make kiddush after chatzot?


texts: Where does the custom of Kol Hanearim, were all children stand near the person getting an aliah and are covered with a tallis-canopy, come from? What, if anything, is it a segulah for? Why is it done on shmini atzeret/simchas torah?


texts:
We have three children aged 11 (boy), 4 (girl) 2 (boy).  We started keeping Shabbos a while ago and we realise that it gets hard for the kids at some point. I was wondering if you could suggest allowed  activities we could introduce.

We currently have

Go out for walks
Board games
Read books
Tell stories
Ask questions about the Parsha
Sing

Your help will be greatly appreciated.


texts:
Is one permitted to use baby powder-or talcum powder, Gold Bond, etc- on Yom Kippur? (either for themselves or for a child)
OR
Would it be forbidden since it could be akin to "annointing oneself" (SA, Orach Chaim 614:1) or perhaps "washing for pleasure" (SA, Orach Chaim 613:1)?


texts:
There are some clothiers that mass-produce their garments.  I wonder if there is

a) a list of companies that don't use Sha'atnez

b) a list of mass-produced garments (such as "Classic Blazer" by Joe Schmoe) that are never made with Sha'atnez due to the designer/manufacturer's specifications for that garment, or

c) any Halachic principle (Hazakah, Rov, etc.) that can be relied upon if there is no such official list as above (ie., nobody checks manufacturers, either by phone/written inquiry or by visiting, but enough garments have been checked and are known to Sha'atnez checkers not to have Sha'atnez in them).


texts: Why does the Kohen Gadol say "Hashem" rather than the Tetragrammaton

texts:
In the Avoda, the tefilla of the Kohen Gadol begins thus:

  וכך היה אומר: אנא השם

While the ineffable name is used at the end of the tefilla, why is the name "HaShem" used to preface the tefilla rather than the tetragrammaton?


texts:
Where can I find the Gemara which this speaker is talking about
? In short, he quotes a Gemara which talks about Gedalia. Gedalia heard that Yishmael was coming to murder the people of the town but didn't do anything. Therefore, Gedalia was called the murderer.


texts: Earliest and Latest Times for reciting Kabbalat Shabbat?

texts: What are the earliest and latest times for reciting Kabbalas Shabbos? If one was too busy preparing for Shabbos to say it at the normal time, may one recite it at any time after Shabbos starts?


texts: If someone damaged/steals your property, is it better to forgive or is it better to litigate?


texts: Can someone who is not Jewish but is seriously considering converting observe Shabbat? Here I specifically mean home observance (Kiddush, etc.). Also, can a non-Jew looking into converting pray Jewish prayers? I'm coming from a Reform viewpoint if that makes a difference.


texts:
The Va’ad HaRabbonim of Greater Cleveland has issued a statement about the COVID-19 virus that contains the following paragraph:

  Additionally, anyone who was exposed to someone who tested positive for COVID-19, MUST self-quarantine for 14 days. This is relevant to potential cases in our community (Heaven forbid), or people returning home from other regions, be it the East Coast or Israel. Anyone exposed who does not self-quarantine is mazik the rabim; a very grave sin.

What does the phrase "mazik the rabim" mean here? What is its literal translation, and what does it mean in context?


texts: What is Shabbat Treat and what is its Hebrew equivalent?

texts: I found Jewish people use the phrase "Shabbat Treat". What does it mean and what is the origin of this phrase. Does it have any connection to Torte cake? What is the Hebrew word/s equivalent for Shabbat Treat?


texts:
Although the Rema (YD 385:3) writes

  ואסור לשלוח מנות לאבל על אביו ואמו כל י"ב חדש - It is forbidden to
  send [or bring] gifts to one who is in mourning for his father or
  mother, throughout the twelve months [of mourning]

Is it permitted to give a gift to one's spouse who is in 12 months mourning for a parent? (Does it make a difference whether the gift is a siddur or if it's before Yom Tov?)

(Of course CYLOR - I just wanted to know what the poskim say as there seems to be some wiggle room for spouses)


texts:
I'm Ester from the Purim story. My uncle Mordechai advised me to ask here on Mi Yodeya why Hashem made me queen of Persia, as it says:

וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת

So, does anyone have an idea what Hashem is planning for me as queen?
PS: I tried posting this a few years ago, but it looks like it was deleted!

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


texts:
The Gemara in Chagigah 9a (according to Rashi and Steinsaltz) derives by Gezeira Shavah from Pesach that you can bring tashlumin for the first day of Sukkot the whole holiday.

In Chagigah 17a and Rosh Hashanah 4b the Gemara derives by hekeish to Pesach that you can bring tashlumin for the first day of Shavuot for seven days as well.

From where do we learn though that there is Tashlumin for the chagigah/reiyah on pesach?


texts:
In Modern Hebrew, china is refered to as סין(Sin). There are three mentions of סין throughout tanach:

ויסעו מאלים ויבאו כל עדת בני ישראל אל מדבר סין אשר בין אילים ובין
סיני, בחמשה עשר יום לחדש השני לצאתם מארץ מצרים.

They traveled from Eilim and all of the congregation of Israel came to the desert of Sin, which is between Eilim and Sinai, on the 15th day to the second month of their leaving Egypt.

(שמות טז א)

הנה אלה מרחוק יבאו והנה אלה מצפון ומים ואלה מארץ סינים.

Behold these will come from afar, and behold these from the north and from the sea, and these from the land of the Sinnites.

(ישעיה מט יב)

ושפכתי את חמתי על סין מעוז מצרים, והכרתי את המון נא...

I will pour out my wrath on Sin, the stronghold of Egypt, and destroy the multitudes of No.

(יחזקאל ל טו)
The medrash lekach tov (on the passuk in parshas shelach ויעלו ויתורו את הארץ ממדבר סין) says

"סין, הוא צין הוא סין הוא פארן הוא קדמות. צין שנצטוו שם ישראל על המצוות, סין שבו באת שנאה לאומות העולם, פארן שבו פרו ישראל, קדמות שבו קבלו את התורה שהיא קדומה לעולם,שנאמר..."

Sin is Tzin/Zin which is Paran which is Kedemoth. Tzin because in it the jews were commanded on the commandments, Sin because in it comes anger to the nations, Paran because in it Israel were fruitful, Kedemoth because in it they accepted the Torah which came before the world, as it says...

The Targum Yonasan says that ארץ סינים is the south. The radak agrees and says that they are from the children of Canaan.
He quotes Rabbi Saadya Gaon saying that it is "אטרא בלפיון"(Atra Balafyon? Atra in Lafyon? Atra in Lapion? Hatra? (ancient city in the Nineveh Governorate of present-day Iraq)).
The abarbanel says that they are the children of Yonadav son of Reichav, who rashi says was from the children of Jethro (Yisro).
The Ibn Ezra says they are Egypt.

So which one is it? Who is this nation? What is "אטרא בלפיון"? What was the medrash referring to?


texts: I am looking for Rambam's Hilchos HaYerushalmi (ed. Lieberman) (or a some other edition if it exists). Is it available for free online?


texts:
Which manuscript of the Masoretic text is used as the basis for the Tana"ch on Mechon-Mamre.org?

Is it based on the Leningradensis, the Keter Aram Soba, or another manuscript?


texts:
I'm about to start an advertising campaign on Twitter and was wondering if there is a problem with my campaign running over Shabbos.

Any thoughts...


texts: Is it true that it is 'Hiddur Mitzvah' to have the Hanukkah lights stay lit for longer?

texts: Does it make a difference if the Hanukkah lights are lit for an hour or an hour and a half? Is it more of a 'Hiddur Mitzvah'?


texts: Is it mutar to kill a gentile to save one's life?

texts: I know that it is forbidden to kill another Jew to save your own life, as it says in Sanhedrin 74. Does this law extend to a gentile?


texts: Where did Hevel get the idea to offer an animal?

texts:
We know (Bereishit 4) that Hevel kept flocks (not for eating yet, but perhaps for wool and/or milk?), and on that fateful day he offered one to God which Rashi says God consumed in fire.  Where did he get the idea to offer an animal in the first place?  Or if Adam and Chava offered animals and he learned from them, where did they get the idea?

Nowhere in the text does God call for such offerings and it doesn't seem like an obvious idea.  Did they reason somehow that this would be desired by God?  Is there midrash in which God does call for korbanot?

(This related question asks how killing an animal was ok before people could eat meat.)


texts: Fasting is a commandment. At first blush it seems like a negative commandment, but the Biblical commandment is to afflict our souls (on Yom Kippur), and fasting is one way we do that.  So, that fasting seems like it is done to fulfill a positive commandment.  In any case, why no bracha on fasting ("asher kidshanu bemitzvotav ...") on the various fast days, full and half day?


texts: Halachically, do Israeli citizens own their land?

texts:
According to Israeli law, the government owns nearly all of the land, except for some privately owned land from Mandatory periods. Citizens get to rent it from the government. This is commonly known as "buying land", even though technically it's only being rented.

That is the view of Israeli law. But what about halacha?

According to halacha, can it be that the entire population doesn't own their land?

I think that the fact that people refer to it as "buying" land, not "leasing", might have an impact on the way halacha views the contract.

Some side effects of not owning are that (most likely) anyone leasing land would be subcontracting, which i think (though by no means am i sure) is forbidden. Also, bikkurim can only be brought from land that you own.


texts:
Almost all security systems in the modern world rely on a shared secret (password) system of some kind.  The premise is that no-one other than the account holder knows the secret, so anyone who knows the secret must be the account holder!

Is there a basis in Halacha for using a piece of secret information to establish credibility (נאמנות)?  I am looking for answers based on the rules of נאמנות only which do not rely on extra agreements between the parties.

Here are a few example cases where this would make a difference:

A Jewish bank offering online money transfer to Jewish customers.  What if the customer claims he never signed on and requested the money transfer?
Sending online payments to a Jewish vendor.  What if the vendor claims you sent it to the wrong place?
Trusting a Psak from an authority which is already נאמן.  For example, if I receive an e-mail from a someone claiming to be R' Chaim Kanievsky שליט''א (or his agent) and I want to verify it.  (You can use secure hashes to verify identity, they work like passwords).
... lots more


texts: Can one put photos in plastic frames that have either swiveling plastic latches or soft metal bending latches that open the back and let a photo be placed between the glass and the back without glue?


texts: Anywhere in Tanach where brothers-in-law have the same name?

texts:
Is there anywhere in Tanach where brothers-in-law have the same name?

Either two sisters married men with the same name, or a woman married someone with the same name as her brother.

There is a situation like this in my family and I am looking for parallels in Tanach.


texts: Can you drink a beer (such as Miller or Budweiser) at a bar?

texts: Can you buy and drink a beer (such as Miller or Budweiser) at a bar owned by non-Jews?


texts: Do both the Chatan and kallah need to be present in order to say sheva brachot?

texts: Whether it be two or seven blessings, do both the bride and groom need be present for sheva brachos?


texts: Is it permitted for a male to shave his pubic hair nowadays?

texts: Is it permitted for a male nowadays to shave his pubic hair for non-medical reasons? Perhaps this question could be phrased a different way: Assuming that the market for male-specific shaving products that are designed for body hair is an indication that it is currently normal for (non-Jewish) men to shave their body hair, would this in turn permit a Jew to shave his body hair since it has become a norm?


texts:
I'm using Kit Kats as an example of any chocolate covered wafer. I'm not sure what is considered ikar - the main purpose of the food. Is it the wafer which requires mezonot or the chocolate covering which requires shehakol?

Or should one make a bracha on both? If so, I gather that generally, mezonot would come before shehakol. If so, how does one practically do this if the chocolate is on the outside? Does he have to scrape away some of the chocolate and eat the wafer first?


texts: Are criminals rehabilitated after punishment?

texts:
I ask this without trying to take a position on any current events.

If someone is found, under halacha, to be guilty of a crime not punishable by death, and he pays whatever the price is (lashes, korbanot, restitution, damages) is the criminal then accepted back into society as if all is complete? If he uses skewed weights and measures, is he later dealt with in business with suspicion or is the idea behind his punishment that he is rehabilitated and gets a clean slate?

Is punishment under halacha punitive or restorative?

As an associated question, if he lives in a time without a Sanhedrin or a religious court so we must have faith that Hashem will mete out proper punishment that is no longer in the hands of man [in a sense I think, similar to a biblical era case which lacked the proper witnesses etc] , how do we deal with the criminal? Do we parse his life and try to see what might "count" as divine retribution? Do we hold the behavior against him, assuming that punishment will take place in Olam Haba and not before? Do we treat him as if, because nothing has been proven, nothing should influence our behavior?

I will try to find the right tags for this but welcome any and all suggestions. TIA.


texts: What is the purpose of these sorts of discussions?

texts:
I've read a number of Mi Yodeya questions because they come up in the sidebar of other Stack Exchange sites. They're often very interesting. I am impressed by the commitment the posters have to (for want of a better phrase) getting things right. (I'm thinking mostly about the halakhic discussions—such as this one, the importance of which is not immediately clear to someone outside the tradition; I do see that there are other historical or more narrowly theological posts as well.)

My question is, what is the motivation for an observant Jew to do these things? Is the important thing to be obedient? (And does that have a further significance?) Are you trying to appease God, or cooperate with God? Do individuals (or communities) perceive themselves as working toward a broader historical purpose?

I appreciate your patience; I'm sure as an outsider I've phrased these questions in awkward ways.

Edit: The question is not whether obedience is a good or bad thing in itself, but what motivates individuals or communities to make or find authoritative (if that is the right word) judgments about specific and unforeseen situations, for instance the person concerned about triggering a security camera on the Sabbath. (An alternative might be to say, “There's nothing in our tradition about security cameras, so I won't worry about it.”) Cultures avoid ambiguity to greater or lesser degrees; is that what's going on here? Or is there a religious sense that it's important to get the details right? (which would entail a belief that the Deity really, really cares about attention to detail) If it's religious, does that tie into any broader theological point?


texts: About what was Beit Shammai more lenient than Beit Hillel?

texts:
I have the impression that in general, when Beit Hillel and Beit Shammai disagreed, the former was more lenient than the other.  But it's not always the case; the g'mara on Rosh Hashana 14b talks about how sometimes Hillel is more stringent, and goes on to say that if you're going to follow Hillel do so for both stringencies and leniencies (likewise for Shammai), and that one who follows the stringencies of both is a fool.

This got me wondering: about what is Hillel more stringent?  I'm not necessarily looking for a complete list (which would probably be hard to compile), but are there are particularly-significant cases, or are there specific areas of halacha where Hillel tends to be more stringent than Shammai?


texts: There is a minhag among some people in recent years to wear a raincoat under the Chuppah. What is the source of this minhag? When did this minhag start? And is there anyone who specifically says not to do it?


texts: When is the Halacha like Raba and when like Abaye?

texts:
I've run across variations of the following:

קיימא לן דהלכתא כרבא בכל מקום פרט ליע"ל קג"ם

That the halacha is like Raba in every place in the Talmud except six place where it is like Abaye.

The most I've come across so far is that this is a principle that the Rambam held by, but it seems to me like there must be an earlier source to this.

What is the source of this and what are the six places whose initials are given above?


texts: Baby born bein hashmoshos -- when to make pidyon haben?

texts:
We know that if a baby is born bein hashmoshos we make the bris according to if the baby was born on the following day (i.e. if it was bein hashmoshos between Monday and Tuesday we would count 8 days from Tuesday.)

What does one do in such a case in regards to making a Pidyon HaBen? Do we also count from Tuesday? I don't have any particular reason to think this should be any different than the bris, though I don't know so I'm asking.


texts: Is the bracha for blueberries ha'etz or ha'adamah?

texts:
I am basing my question on what I infer from this answer. Excerpt:

  Tosefos there (Brachot 40a) actually suggests that all berries should
  be borei pri ha'etz based on that standard, however he brings from the
  Yerushalmi that fruit of brambles/thorn bushes are pri ha'adama.

Another par. in that answer states:

  The basic requirement of borei pri ha'etz is being perennial, as you
  mentioned, based on Berachos 40a

In describing blueberries, this Wikipedia article  states that they are perennials, so that would qualify them as Ha'etz. However, it also describes various blueberry species, many of which grow on bushes. AFAIK, none have thorns (if that is an absolute requirement based on Yerushalmi definition.)

So, practically speaking in terms of ruling, now, is there a definitive bracha or is it based on which species you are eating?


texts: Is the mitzvah to honor the bechor d'oraisa or d'raban?

texts: I see in the answer to this question that the mitzvah to honor one's mother and father includes an obligation to honor one's oldest brother. This idea is originally referenced in Ketubot 103a. Is this commandment to honor the older brother d'oraisa or d'raban?


texts: What is the source of my father's Hebrew name? It is כלאוונא

texts: I am going getting a GET from my wife and the Rabbi asked for my father's Hebrew name.  I told him it was כלאוונא, the same as my great-grandfather. The rabbi said he had never heard of the name.  After some research, we found it mentioned in the Talmud without any explanation we could understand.  Can you shed any light on this?  Thanks.


texts: Does charity received cancel out charity given?

texts:
In my community there is a big benefactor who provides tuition assistance for the Jewish day school.

A parent is in the practice of trying to give $2,000 a year to tzedakka but he receives $8,000 x 3 children in tuition assistance from the benefactor.

Ought he use the $2000 toward education and only accept $8000 x 3 -$2000 from the benefactor?


texts:
Hillary Putnam, one of the greatest philosophers of all time, wrote at least one book on Jewish philosophy: Jewish Philosophy as a Guide to Life:
Rosenzweig, Buber, Levinas, Wittgenstein. I was wondering if someone could summarize his ideas in a paragraph or two.


texts:
If I take out a library book, and they charge me $.10 per each additional day extra.

Or if I owe money on a bill, and they charge me a $10 late fee for being overdue.

Are these a case of Ribbis? Or is there something that differentiates these two cases from the typical: Reuven borrows $10 from Shimon, and pays back $11?

(assuming both a Jewish library, and Jewish company)


texts: Image of a hand with an eye by in the palm. What's the source?

texts: Why do some Jews wear a necklace with a form of a hand with some sort of eyeball image in the palm of the hand? What is the source for this and when did it begin?


texts: Are there any practical examples of ‘70 faces of the Torah’?

texts:
It is [somewhat] known that there are 70 faces to the Torah; that the Torah can be interpreted in many ways, even 70.

Has this rule made its way into the realm of realistic usage, or is it just an exaggerated ideal not meant to be taken literally?


texts: How can the festives related to reaping be held in Sabbath Year?

texts: I was recently studying the law of Sabbath Year and I wonder how can the festives related to reaping be held in those years when it is forbidden to reap.


texts: Are there angel creation myths in Judaism?

texts:
Are there any angel creation myths in Judaism?

If there are, would you kindly post the myth or the link?

Thank you!


texts: To Fear or not to Fear that is the question

texts:
The Posuk (Exodus 20:17) starts off:

וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם אַל-תִּירָאוּ

(And Moses said unto the people: ‘Don't fear' ...)

Then it goes on too say:

וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל-פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ
(... and that His fear may be before you, that you don't sin)

The question is should we fear or not?


texts:
Are there any traditions or halachic restrictions regarding the proper disposal of human hair (similar to with regard to nails or human remains)?

Related:

According to Halacha, does one have to bury teeth?

Do surgically removed body parts require Kevurah?

Moving nails better than burning them?

Traditions what to do with removed foreskin

Rules for Cutting Nails


texts: How far may one go with doing an aveira (violating a negative mitzva) if it means performing a positive mitzva?

texts: I cannot remember where, but somewhere in gemara it mentions that when confronted with doing a positive mitzva or keeping a negative mitzva, one should do a positive mitzva. How far does this go though? What are some negative mitzvot that one cannot do (outside of those three cardinal sins) that one may break in order to do a positive mitzva?


texts: Did the Egyptians use whips on the Hebrew slaves? Why do we assume so?

texts: It seems like every image I've ever seen drawn (or acted) of the Jews' slavery in Egypt involves them being whipped by Egyptians. The Torah says that the Jewish foremen were stricken as their underlings weren't meeting the quota, but where did everyone seem to take for granted that whips came into the picture per se? Are there Jewish textual sources? Some influential painting perhaps? Archaeological or parallel historic sources?


texts: Is one who maintains an agnostic belief called a min (heretic)

texts:
Agnosticism, based on various definitions that I have seen, is defined as one who is beliefs that G-d or supernatural powers cannot be proved or disproved.

Other definitions I have seen explain it as either doubt or non committal to the idea of a G-d.

Is one who is doubtful ie. Does not make a definitive statement about the existence of G-d or the Torah’s divine source classified halachically as a min (a heretic)?

The presumption of this question is that we find in Rashi (beginning of the 10 perek in Sanhedrin 90a) about who denies the belief of תחיית המתים מן התורה, that there is no proof from within the torah about the rising of the dead in the Messianic times is considered a Kofer. Rashi explains, even if one were to belief in the concept but deny that it has a source in the torah is also considered a heretic. The suggestion being that the torah requires a clear and definitive proof that stems from the torah, and not just a logically based belief.

This Gemara and rashi’s explanation connects to agnosticism in the sense that it, per the definitions above, is inherently an doubtful stance. But we see clearly that one cannot even logically deduce such a belief, all the more so if one is not even sure.

Thus, is agnosticism included in the category of heresy?


texts: Can another Prophet appear before Moshiach and Eliyahu?

texts:
The Talmud says that Malachi is the last Prophet:

ת״ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול
The Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spirit departed from the Jewish people. But nevertheless, they were utilizing a Divine Voice.

My point is that Malachi cannot be considered the "last prophet" in the absolute sense, since we know that Moshiach will be a prophet too and will come after Malachi.
So my question is: is it conceivable that G-d could send another Prophet after Malachi, before Eliyahu and Moshiach arrive?


texts: What was Mordechai's excuse for checking on Ester?

texts:
When Ester was in the harem, and presumably after she became queen, Mordechai was constantly around to see how she was doing.

  וּבְכָל־י֣וֹם וָי֔וֹם מָרְדֳּכַי֙ מִתְהַלֵּ֔ךְ לִפְנֵ֖י חֲצַ֣ר בֵּית־הַנָּשִׁ֑ים לָדַ֙עַת֙ אֶת־שְׁל֣וֹם אֶסְתֵּ֔ר וּמַה־יֵּעָשֶׂ֖ה בָּֽהּ׃ (2:11)

  בַּיָּמִ֣ים הָהֵ֔ם וּמָרְדֳּכַ֖י יֹשֵׁ֣ב בְּשַֽׁעַר־הַמֶּ֑לֶךְ וגו' (2:21)

The thing is, Mordechai himself told her not to reveal her nationality.

  לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ כִּ֧י מָרְדֳּכַ֛י צִוָּ֥ה עָלֶ֖יהָ אֲשֶׁ֥ר לֹא־תַגִּֽיד׃ (2:10)

However, if Mordechai, who was presumably known to be the leader of the Jewish community, was constantly wondering about her, wouldn't that be suspicious? People might figure out that they're related.

What did Mordechai claim to be doing when he was checking in on her, and staying by the king's gate?


texts:
In today's news (18 March 2020), the Sephardic Chief Rabbi of Israel ruled that Jews may use their cellphones on Shabbat to receive developments and alerts regarding the coronavirus.

This is an invocation of pikuach nefesh to enable people to receive news that might save their own lives' or others'.

Does the invocation of pikuach nefesh to break Shabbat have to come from a rabbi (if there is time to consult one), or can it be a personal decision?  What is the halacha?


texts: What did the Jews' animals in the desert eat?

texts:
The Talmud in Bechoros 5b says that "When the Jewish people left Egypt, there wasn’t a single Jew who didn’t have [at least] ninety donkies laden with silver and gold from Egypt"

I assume there was not enough vegetation in the desert to feed all the animals the Jews had brought to carry their stuff, and also that whatever animal food they took from Egypt would not last forty years. If so, what were the animals fed and where did the Jewish people get it?


texts: If I sell someone an item (e.g. an orange), and I attach a condition (e.g. "you may not make orange juice"), is it successfully binding? What happens if that someone does violate the condition (e.g. makes orange juice)?


texts: Creating songs in your head (lyrics and melodies) on Shaabath

texts:
What I've noticed is that when there is not too much to talk about with haShem, I get kinda 'hyper'. In this state I like to go a bit primal and just shout out some noises, do some clapping and stuff like that. I was playing with a few words in Russian and came up with a nice little tune while clapping and adjusting certain rhymes, rythmic patterns and structures. It was Shaabath, saturday at dusk.

I'd like to know whether creating something mentally (be it music, plans, creative thoughts and so on) and then (after Shaabath) transforming it into the physical realm (like writing down the lyrics, composing the tune) is a melacha. Is creating in/ working with your head considered melacha?


texts: Does an Orthodox rabbi have to have semicha?

texts: I have heard that in the Orthodox world rabbis that teach are referred to as "Rabbi" even though they might not have semicha. Even several roshei yeshivah might not have semicha. can this be true?


texts: Does the Kohen Gadol place his seal on oil used for the Menorah?

texts:
The Gemara in Shabbat 21b says:

  ...For when the Greeks entered the Temple, they defiled all the oils
  therein, and when the Hasmonean dynasty prevailed against and defeated
  them, they made search and found only one cruse of oil which lay with
  the seal of the High Priest, but which contained sufficient for one
  day's lighting only; yet a miracle was wrought therein and they lit
  [the lamp] therewith for eight days.

Why did the flask of oil that was found have the seal of the Kohen Gadol on it?

Was this his duty to oversee the oil ? (I don't recall such a thing)

If not, was there a particlar story here behind this flask that was found?


texts: Is there such a thing as "too Orthodox"?

texts:
When my family started attending the local synagogue we stuck out like a sore thumb. We moved from a Jewish area of Toronto to a small town with one Synagogue.

I cover Everything, my husband was the only black hat in the place.
I was approached by a woman who said that we make people feel uncomfortable. She said in particular that my hair being covered was "way out there" and "Jews don't do that anymore" .

Is there really such a thing as being too orthodox?

I never thought I would have to uncover myself to fit in at a synagogue. What should I do?


texts: What is the source for the mitzvah of kiruv?

texts:
Is kiruv a mitzvah?
Is it biblical or rabbinic?
Is there any reason it should supersede other mitzvot?
what are the sources in chazal and halacha relating to kiruv?

related: Kiruv and halachik compromise


texts: I have noticed a custom among wedding-goers to receive blessings from the bride and the groom at weddings, usually when they come over to the new couple's table for well-wishing during the meal. Why is this done specifically at weddings? I have never seen such a custom elsewhere.


texts: Who is the author of the 5th parek of pirkei avot?

texts:
Most of pirkei avot is very specific about attribution of various ethical teachings, with the notable exception of the 5th parek, mishnayot 1-19, which are all anonymous.

Is there a tradition of who is to be credited for these teachings?


texts: Correct Niqqud for ואטהר in Sefira Nusach

texts:
Context: In the Ashkenaz / Sefard (and possibly others) Nuschaos of Sefira, there is a prayer starting with the words "Ribbono Shel Olam [רבונו של עולם]" that is said. Towards the end of this prayer there is the phrase ואטהר ואתקדש בקדשה של מעלה...

What I'm confused about is the pronunciation of the word ואטהר. I have always pronounced the word (as it's printed in just about every Siddur I know) with a Segol under the Aleph. However, someone recently told me that he pronounces the word as if there is a Chiriq under the aleph. To make sure, I asked him to double-check and he confirmed - it is printed this way in his Siddur.

So: Is there some source for this difference? Is it a printer error? Have you ever seen this difference? What's going on here?


texts: Per my beliefs, to which should I convert: Modern Orthodox or Conservative Judaism?

texts:
I was born to a Jewish father and Christian mother, following all Jewish holidays, and have always identified as a Jew and nothing else. I was frequently reminded by my friends (most of whom were Jewish) that, technically, I am not a Jew. Nevertheless, my research has shown that I am considered a Jew per Reform Judaism, which adheres to patrilineal descent if a child is brought up Jewishly.

I have always wanted to convert to make it more "official" in the community in which I live,  and because I do not wish for anyone to doubt my faith. I wish it was enough for me to believe I'm Jewish based on my actions and beliefs; but, that isn't the case. And, as I accept Judaism, it must accept me.

Hence, my dilemma: I don't know according to which stream of Judaism to convert. I am of Ashkenazi descent and was raised upholding all high holidays, Shabbos, attending shul at least once yearly and separating dairy and meat. I believe the Torah was given to Moses and that everything was as intended without human interference and interpretations (i.e. Modern Orthodox). I feel that, by converting via Modern Orthodoxy, I would feel more accepted by everyone. Nevertheless, I am not sure I am ready to commit to modest dress and other key elements that Modern Orthodoxy requires. I am speaking to a Modern Orthodox Rabbi on Friday, but I am still undecided. I feel as though Conservative Judaism doesn't adhere enough, that Orthodoxy adheres too much, and that I'm somewhere in the middle. Please advise.


texts: Looking for a list of cities with mikvaos

texts: Does anyone know of a web site that lists kosher operational mikvaos, all over the world?


texts:
Which part of Hebrew or textual grammar tells the reader to add to the verb in question the word "habitually"?
For example, Exodus 21:36 (Parashat Bo), Chabad translates the verb in question as

"[habitually] goring",

whereas Mechon-Mamre,

"wont to gore"?

I came across this, because it was quoted by Rashi in this week's Parasha, Behar-Bechukotai, namely Leviticus 26:41


texts:
Is there any problem with having stray marks or writing on the underside of a t'filin strap?

If it is in a non-essential location (such as down at the end of a long strap) is it preferable to cut it off than to leave it on?


texts: Why isn't יה אלי said on days when Yizkor is said?

texts:
On the 3 Festivals, Pesach, Shavuot and Succot, many Nusach Ashkenaz congregations say a poem called יה אלי before saying אשרי . But it is eliminated on days when Yizkor is recited.

What is the reason for this?


texts:
Let's say my good friend Bob is an employee at Frank's Store of Stuff You'd Never Pay Full Price For.  He gets an employee discount for his purchases there.  Can Bob buy stuff and then sell it to me, or buy stuff directly for me?

What about for his wife and immediate family?

Let's say that the owner is unavailable to ask if he is OK with that or not, and my one-way flight to Mars is about to leave so I can't wait until he becomes available.


texts: Maimonides' sources for the Thirteen Articles of Faith

texts:
Which, if any, of the Thirteen Articles of Faith require sources outside the five Torah books?

  1 G-d guides and creates,
  2 is unique and eternal,
  3 is not physical,
  4 is first and last,
  5 and to him alone is it proper to pray.
  6 All the words of the prophets are true,
  7 Moses being preeminent,
  8 the Torah given to him is that which we have,
  9 and will never be exchanged.
  10 G-d knows the thoughts and deeds of all,
  11 rewards and punishes observance and violations of commandments,
  12 will one day send the Messiah,
  13 and, when he wishes it, will resuscitate the dead.


texts: Playing dreidel according the Baal Shem Tov

texts:
I saw a video some years back from Lazer Beams (Rabbi Lazer Brody) on how to play dreidel Baal Shem Tov style. I don't remember exactly how to play, and I can't find the video again. One thing in particular that struck out to me that I remember is that gimmel gets you nothing, because in Yiddish gornisht means nothing.

Can anyone help me re-learn this version of dreidel? And yes, it is different than regular dreidel, and yes it does exist.

(By the way, why no tag for dreidel?)


texts: Is remembering Amalek, erasing the name of Amalek, or both, considered mitzvot?

texts:
Chabad says that

  We find a range of opinions concerning how often the mitzvah of remembering Amalek...

My rabbi (an Aish graduate) told me that wiping out Amalek's name is the mitzvah. Which is true?


texts: Academic texts typically use acronyms to refer to books in Tana"ch, Talmud, and rabbinic literature. I am presently working on editing the citations given within a translation to bring them more in line with academic standards. However, I have only been able to find abbreviations for biblical books and sha"s. Is there any resource for academic abbreviations for other sefarim in Rabbinic literature?


texts: How big can insects be before falling into kashrut halacha?

texts: So we typically clean vegetable matter of bugs because, while it isn't an aveirah to eat a bug part if it's smaller than a(n) (halachic) olive, it is still prohibited to eat any non-kosher living thing as a whole regardless of size. How far does this extend though? Obviously we aren't concerned with microbacteria because those are impossible to see with the naked eye, but what are the machmir and makil opinions on this subject? How big does the bug have to be before it is required, by these opinions, to brush them off your veggies?


texts: Cutting through Church property to get somewhere else

texts: I happen to work in a small village, and I noticed while walking to work that if I were to go along the side of one of the churches here and through the back, I could get to the local supermarket. I wouldn't be saving a huge amount of time by doing so (maybe a couple of minutes at best), but I was wondering if there was a ruling about walking through any part of church property to go somewhere else. The only benefit I would get would be shortening my route to the supermarket, and I wouldn't be using the church at all otherwise.


texts: Is the use of referring to a Torah prescription through the expression "Moses said / commanded" attested in Jewish tradition?

texts:
I am an Italian Noahide.

I read in Jewish sources that the expression "Torah of Moses" is sometimes used.

In the Christian Gospels, on the other hand, I have seen that in certain passages it is written that both Jesus and the Pharisees refer to a prescription from the Written Torah beginning the phrase with the expression "Moses commanded" or "Moses said". This type of sentences has left me very perplexed in terms of historical reliability,as in the Jewish tradition the author of the  Pentateuch is HaShem Himself, while Moses only received and recorded the Revelation in writing.

Are there therefore attestations in the Jewish context about the use of phrases such as "Moses commanded" or "Moses said" to indicate prescriptions of the Torah?


texts: Does marit ayin apply in anonymous internet sites?

texts: On this question discussing whether a Jew may participate in the Biblical Hermeneutics Stack Exchange site, one of the issues raised is marit ayin. But does marit ayin really apply on an anonymous internet site? Should a Jew be worried that others might think that he is doing something wrong, even though nobody actually knows who he really is? After all, for all anybody else knows, the person could even just be pretending to be Jewish.


texts: Can one lechatchila choose to behead a firstborn donkey?

texts:
A firstborn donkey must be redeemed by giving a lamb or goat kid to a kohen. If the owner of the donkey doesn't redeem it, the donkey must be decapitated with an ax and buried.

Rashi says that this is a punishment: By refusing to perform pidyon peter chamor, the owner caused a loss to the kohen, and incurs a loss himself.

But it's also similar to chalitza: the phrasing is "if he doesn't want to". And there's no problem choosing chalitza over yibbum: some say it's more important because nowadays people can't have proper Kavana when doing Yibbum, and in practice Ashkenazim almost always do chalitza.

So, lechatchila, can the owner of the donkey choose to break the donkey's neck rather than redeem it?


texts: How was the Mekalel given the death penalty if the punishment wasn’t known?

texts:
Inspired by How was the Mekoshesh given the death penalty if the punishment wasn't known yet?

The OP there asks how the Mekoshesh, the one who chopped wood on Shabbos could be put to death if he needs to be warned first, and the warning must contain the punishment, yet the passuk explicitly states that they didn’t know the punishment.

I answered, based on Sanhedrin 78b and 80b, that they did know that he was liable to death, just not which death penalty. According to the Tanna Kamma, that’s enough, and according to R’ Yehudah, it was a unique case.

But what about the Mekalel? In Vayikra 24:10ff we’re introduced to a man who blasphemed against Hashem. Similar to the woodchopper, he was thrown in prison, as the punishment wasn’t known. Also similar to the woodchopper, Sanhedrin 78b poses two explanations of the incident.

In context, the Gemara is analyzing a dispute between R’ Nechemiah and the Rabbanan regarding the Halacha that if Reuven attacks Shimon, we imprison Reuven and wait to see if Shimon recovers or not. Both agree to this Halacha, but because of technicalities beyond the scope of this question, they are forced to derive it from different sources. Further, we need a source for each where even if we don’t know whether he would be liable to the death penalty, we would still imprison him.

  ורבי נחמיה יליף ממגדף דלא הוה ידע אי בר קטלא הוא וחבשוהו ורבנן מגדף הוראת שעה היתה כדתניא יודע היה משה רבינו שהמקושש במיתה שנאמר (שמות לא, יד) מחלליה מות יומת אלא לא היה יודע באיזו מיתה נהרג שנאמר (במדבר טו, לד) כי לא פורש וגו' אבל מגדף לא נאמר בו אלא לפרש להם על פי ה' שלא היה משה יודע אם הוא בן מיתה כל עיקר אם לאו

  And [from where does] R’ Nechemiah [learn this]? He derives it from the blasphemer, for [Moshe] did not know if he was liable to death or not. And [why do] the Rabbanan [not learn from the blasphemer]? It was a hora’as sha’ah. As we taught in a Braisa: [First half deals with the woodchopper.] But by the blasphemer, it doesn’t say [“For it was not explained,” as it does by the woodchopper,] but rather “to explain to them by the word of Hashem,” for Moshe did not know if he was liable to death at all or not.

I understand according to the Rabbanan, this was a unique case, similar to R’ Yehudah’s understanding of the woodchopper. But according to R’ Nechemiah, how could he be killed? Whether he holds like the Tanna Kamma or R’ Yehudah, nobody knew what the appropriate punishment was, so how could proper warning be administered?


texts: Tu B'Shvat - Rosh HaShana L'Ilon / Shavuos - Yom Din L'Peiros

texts:
On Tu B'Shvat, which is Rosh Hashana L'Ilon, the new year for trees (Rosh Hashana 2a) – there is a custom to eat fruits of the tree. On Shavuos, which is Yom Din, judgment day, for fruits of the tree (Rosh Hashana 16a) – the Mishna Berura 494:10 says in the name of the Magain Avraham that we put trees in the synagogue, and in houses, as a remembrance that we are being judged on the fruit.

Now this seems to be upside down. When it is the new year for trees (note: it is not the new year for fruits of the tree) – Tu B'Shvat – we are eating fruit, and when we it is a Yom Din for fruit – Shavuos – we do something with the trees. Should it not be the other way around, that on Tu B'Shvat we should do something with the trees, and on Shavuos we should be eating fruit?


texts: Why Eretz Yisrael is a Holy Land in the first place?

texts:
Leviticus 18:28 (Artscroll English Tanach):

"Let not the land disgorge you for having contaminated it, as it disgorged the nation that was before you"

The commentary for this verse  says:

"The land's holiness cannot tolerate the sort of sins described in this chapter, and it was about to vomit out its Canaanite inhabitants because they persisted in these activities. When the Jews themselves began to indulge in such behavior, they too, were disgorged."

From this passage and this commentary I understand that this land was (and still of course) already Holy before the Israelites entered it, and among all the pagan nations, the inhabitants of this land were the most severely punished due to their idolatry and driven out of this land.

Why this land is holy ? Why G-d choose this land for Israelites and not any other land ?

P.S: I know because of the promise to Abraham, but my point is why this land specifically ?


texts: Permission to Drive on Shabbat for the President's Daughter

texts:
A few news sources have been reporting on Ivanka Trump and Jared Kushner's having been granted rabbinic permission to drive on Shabbat after Ivanka's father's inauguration as president. (See, for example, here).

Without knowing any of the details surrounding this (such as who was the posek), what are the sorts of circumstances that might have been factored in? The article in The Forward mentions their "safety", but doesn't elaborate as to how this could possibly be a case of pikuach nefesh. Might there be other factors as well?


texts: Is one allowed to sleep in a room/house where there are images of JC, Virgin Mary and other avodah zarah?

texts: Is a Jew permitted to sleep in a room/house where there are idolatrous images on the walls, such as JC, virgin Mary, etc.? What about non-Jews?


texts: Before or during Jesus's time, what other notable Jews claimed to be or hinted at being the Messiah?

texts: I have heard growing up that many people around and before Jesus' time claimed to be the Messiah and/or claimed to be God, so Jesus had to "up the ante" and perform miracles. Who else has claimed to be the Messiah, particularly around the 1st century?


texts: Source for parable about two twins in the womb

texts:
I once heard/read a parable about two babies in their mother's womb. It goes something like this.

Two twins in the womb are speaking of the world to come, one believes it exists, the
other not. Suddenly a hole appears with light, one of the babies is
sucked outside, the other hears agitation, shouting, cries and thinks "I was right, it is
over".
For the baby that came out, a new world opens up. Whatever
"worked" in the womb is suddenly completely different: he breathes
differently, eats differently, moves differently but of course the "new world" is much
more interesting.

This is of course a parable for the world to come, which will be much more interesting while being completely different.
Does anyone know the source of this parable? I thought it was from the Rambam or Ramban but never found it. Someone told me the Gesher HaChaim (vol. 2, p. 171) mentions it without source. Someone else suggested it might be from the Ramchal.


texts:
I stumbled across this statement regarding the prohibition of freeing a non-Jewish slave in an online article quoting Gemara Brachos. I am just looking for some clarity and background as to the nature of this prohibition.

“The Talmud (Berachot 47b) states that Rabbi Eliezer once freed a non-Jewish slave, thus granting him the status of a full-fledged Jew, so that he could be the tenth man in a minyan. He did this, despite the prohibition of freeing a non-Jewish slave, because of the importance of the mitzvah of minyan.”


texts: There are many halakhoth that say you can't eat meat and dairy, nor prepare it, nor sell it/derive benefit from it. Does the same apply to Shaatnez? As a more specific example, if one does not personally wear it, can one buy a Shaatnez garment for another to wear at a special event?


texts:
The power of magicians and magic, the Talmud speaks plenty about.

One such example is that of Ze'iri and the donkey, in Sanhedrin 67:

  זעירי איקלע לאלכסנדריא של מצרים זבן חמרא כי מטא לאשקוייה מיא פשר וקם גמלא דוסקניתא אמרו ליה אי לאו זעירי את לא הוה מהדרינן לך מי איכא דזבין מידי הכא ולא בדיק ליה אמיא

Basically, Zi'iri goes to Alexandra, Egypt and he buys a donkey that when he goes to give it drink (water), it turns into a board. He goes to the person who sold him it and he says "if you weren't Zi'iri, I wouldn't give you your money back...is there someone who buys something where they don't hit/test it with water first?"

So contact with water will break magic. But if sorcerer (I mean a real sorcerer) comes into contact with water (let's say standing in the river, or on the beach, with feet touching the water, or they're swimming) can they perform kishuf or will the water prevent them? What about in rain if it touches them?


texts: Chronology of writing of the works of the Rema

texts:
In the name of more clearly understanding which work represents his most final conclusion, and in the purely academic interest of knowing which works were drawing from the others, I am curious as to the order of writing (not of publication) of three works of Rav Moshe Isserles - the Darkei Moshe (commentary to the Tur), Toras Hachattas (Halachic guide to Issur V'Hetter), and the Mappah (glosses to R' Yosef Cairo's Shulchan Aruch).

My research so far:

I am aware that the Chida in Sheim HaGedolim (חלק מערכת הספרים ד"ה תורת החטאת) rejects an opinion that the Mappah came before Toras Hachattas and strongly asserts that Torah Hachattas came before the Mappah, and that the Shach (Yoreh De'ah 99:15) suggests that the Rema's omission of something in the Mappah is a sign that he retracted from what he wrote in the Toras Hachattas. I have also noted that the commentaries on the Mappah in basar b'cholov and ta'aruvos often cross-reference what the Rema wrote in Toras Chattas and seldom reference the Darkei Moshe, even when what he wrote in Darkei Moshe seems to be more similar to what he wrote in the Mappah, leading me to wonder if the Darkei Moshe was merely less accessible, or perhaps it was written afterwards and therefore is not assumed to be as relevant in the development of what made it into the Mappah.

I am also aware that the Taz in Y.D. 106 cites the Toras Hachattas as asking a question on what the Mechaber writes in Shulchan Aruch, which would mean that Toras Hachattas was written after Shulchan Aruch was published. In order for Toras Hachattas to predate the Mappah would mean it had to have been between the publishing of Shulchan Aruch and the writing of the Mappah, which I understand to be a fairly narrow window of time.

Looking for authoritative sources.


texts: Rambam and Bahag disagree about the mitzvah of Shema?

texts:
The Rambam wrote his Sefer HaMitzvos as a polemic against the Bahag's selection of the 613 mitzvos (as is clear from reading his Shorashim). They have many disagreements, which the Rambam lays out in his work.
From what I can tell, they both count a mitzvah to recite the Shema (Rambam Aseh #10, Bahag Aseh #1).
In the Machon Yerushalayim edition of the Bahag's work, they conveniently cross reference the Rambam's corresponding mitzvah number in the Bahag's list. When the Bahag has a mitzvah that the Rambam leaves out, they have the reference as a dash.
For some reason they have a dash after the Bahag's mitzvah of reciting the Shema. Unless I'm missing something, they don't disagree. Is there room to say they disagree? Or is Machon Yerushalayim mistaken (or is this a typo)? See below for a screenshot (the first one listed).

One potential avenue for an answer is the Rambam counts a seperate mitzvah of the Unity of Hashem, and I don't think the Bahag lists it. Maybe the Bahag includes it in reciting the Shema, although I don't see how that is evident.
EDIT: After studying this version of the Bahag more, I realized that Machon Yerushalayim are relying heavily on the listing of the Bahag's mitzvos which was determined by Rav Avraham Shimon Traube, whose notes are on the bottom. He's the one who divided up the mitzvos (as there were no commas or periods in the original Bahag, and it's vague where to put them). He's also the one who cross-referenced the Rambam's Sefer HaMitzvos. An older (and freely available) version of his work can be found here, and you can see in the older version there's also a dash beside the mitzvah of Kriyas Shema. So this isn't a question on Machon Yerushalayim, but rather on Rav Traube's interpretation.
What's strange is Rav Traube doesn't provide any footnote, something he was careful to do when suggesting an innovative interpretation of the Bahag.


texts: Why do Sefardim start saying Sleichos earlier than Ashkinazim?


texts: If you do a tashlumim shmoneh esrei do you say Hashem sefatai tiftach again?


texts: Minimum amount required to drink when making Kiddush on Liquor

texts:
Possible Duplicate:
  Minimum Shi'ur for Kiddush on liquor

What is the minimum Shi'ur that one is required to consume when making Kiddush on liquor?


texts: Why the change in phrase with the morning blessings?

texts:
In the morning blessings, there is a small but seemingly important variation in word usage across three blessings.
In the blessing about the distinction between day and night, G-d is described by the attribute, הנותן לשכוי.
Again, in the blessing concerning giving strength to the weary, G-d is described as, הנותן ליעף כח.
But in the blessing for the Torah, it says simply, נותן התורה.
In the first two blessings, the specific Heh is used, which emphasizes a specific Giver.
In the third blessing the specific Heh is not used. Strictly speaking, that means a nonspecific Giver, one among many.
Has anyone seen a discussion of what is being brought out by this variation? If so, what is it?


texts: what are the prerequisites for getting married?

texts: What are the prerequisites for getting married according to halachah in terms of income and job security?


texts: Is one required to discouarge a potential convert from attending synagogue services?

texts:
There seem to be opposing ideas on how we should deal with converts and Gentiles.

My understanding - Gentiles are allowed to be present at synagogue services. Potential converts are supposed to be discouraged from converting.

If someone told you that he was considering converting and he wanted to attend a synagogue service with you so that he can get a sense of what would be part of his Jewish life when he converted should you discourage him from attending? Does it make any difference if you specifically ask him to join you or whether you should coax him away if it his own idea to attend services?

Does it matter if he is first considering converting, or has already decided this is what he wants to do, and wants to attend services as part of his conversion "knowledge"?


texts: According to those who argue on R’ Yehudah, why do we bring the Shtei HaLechem on Shavuos?

texts:
Rosh Hashanah 16a quotes the following teaching:

  א"ר יהודה משום ר"ע ... מפני מה אמרה תורה הביאו שתי הלחם בעצרת מפני שעצרת זמן פירות האילן הוא אמר הקב"ה הביאו לפני שתי הלחם בעצרת כדי שיתברכו לכם פירות האילן

  R’ Yehudah said in the name of R’ Akiva, “...Why did the Torah say to bring two loaves on Shavuos? Because Shavuos is the time of the fruit of the tree. Hashem said: ‘Bring before Me two loaves on Shavuos so that the fruit of the tree will be blessed for you.’”

Rashi (DH Shtei HaLechem) explains the connection between the loaves and the judging of fruit:

  שתי הלחם - ירצו על פירות האילן שהן מתירין להביא בכורים שאין מביאין בכורים קודם לעצרת דכתיב (שמות ל״ד:כ״ב) בכורי קציר חטים ואני שמעתי דרבי יהודה לטעמיה דהא אזלא כמאן דאמר בסנהדרין (דף ע:) עץ שאכל אדם הראשון חטה היתה:

  They make the fruit of the tree accepted because they permit the bringing of Bikkurim, as we do not bring Bikkurim before Shavuos, as it is written, “The first of the wheat harvest.” I heard that R’ Yehudah is going according to his own reasoning, for this goes according to the one who says in Sanhedrin (70b) that the tree from which Adam ate was a wheat stalk.

That’s all well and good according to R’ Yehudah, but what about those who argue on him regarding the Tree of Knowledge that it wasn’t a wheat stalk? To quote the full discussion in Sanhedrin 70a-b:

  ר"מ אומר אותו אילן שאכל אדם הראשון ממנו גפן היה שאין לך דבר שמביא יללה לאדם אלא יין ר' יהודה אומר חטה היה שאין התינוק יודע לקרוא אבא ואימא עד שיטעום טעם דגן רבי נחמיה אומר תאנה היה שבדבר שקלקלו בו נתקנו שנאמר (בראשית ג, ז) ויתפרו עלה תאנה

  R’ Meir says, “The tree from which Adam ate was a grape vine, for there’s nothing which brings wailing upon a person except wine.” R’ Yehudah says, “It was a wheat stalk, for a child doesn’t know how to call his parents until he’s tasted grain.” R’ Nechemiah says, “It was a fig tree, for with that with which they sinned they fixed, as it says, ‘They sewed fig leaves.’”

If you want to say that in principle R’ Meir and R’ Nechemiah hold that a wheat stalk is considered a tree, but for their rationales cited above they hold that Adam ate from a different tree, then why does Berachos 40a emphasize that it’s specifically R’ Yehudah’s opinion that wheat is a tree:

  על פירות הארץ וכו׳: פשיטא אמר רב נחמן בר יצחק לא נצרכה אלא לרבי יהודה דאמר חטה מין אילן היא

  ”On the fruit of the land, [if one said ‘Who created the fruit of the tree,’ he didn’t fulfill his obligation].” This is obvious! Rav Nachman bar Yitzchak said, “It’s only needed for R’ Yehudah, who says that wheat is a type of tree...”

The Gemara then quotes the above Braisa regarding the Tree of Knowledge. Its wording sounds to me as to imply that it’s specifically R’ Yehudah who holds that wheat is a tree.

If the other Tannaim don’t hold that wheat is considered fruit, how do they explain why we bring the Shtei HaLechem on Shavuos?


texts:
Erasing letters on Shabbos is only prohibited min HaTorah (from the Torah) when it's being done in order to write new letters. However if it's not being erased in order to write new letters then the prohibition is only m'drabbanan (Rabbinical.)

What about in a case where someone erases only "part" of a letter, however leaves the appearance (tzurah) of the letter completely in tact. Is this ossur m'drabbanan or is it perhaps even "muter" (permitted.) What's the proof either way?


texts: Can a Sephardi Jew use Yemenite-style Tzitzit?

texts:
I'd like to ask if a sefardi Jew from Iberia can use Rambam/Temani tzitziyot instead of the classic Sephardic tying with the ridge.

Edit Reason why I'm asking is because of the rules against changing the family minhag. In this case, family minhag is a genuine mess, with the only other observant jew of the family using both askenazi and sephardic tying.


texts: In what way are mushrooms considered "non-nutritive"?

texts:
The Mishnah (Eruvin 26b) states that water and salt can't be used as the food for eruv chatzeiros or eruv techumin (thus Rashi; according to Tosafos only the latter). Rashi explains that this is because they are לאו מידי דמזון, not a food item.

Then, on 27a, the Gemara states that "truffles and mushrooms" can't be used for this purpose either. Rashi doesn't comment on this here, but on Kiddushin 34a (ד"ה והאיכא) he states וקים להו לרבנן דלא זייני - the Rabbis know as a fact that they are non-nutritive.

What does this mean? If we look at it from the point of view of modern nutritional data, then mushrooms - raw, and even more so cooked - contain carbohydrates, protein, and some vitamins. If, instead, we define "food item" and "nutritive" simply in terms of whether they satiate a person, then don't mushrooms do that too?

(The notes in Hagahos HaGra to Eruvin there reference Gra's comments to Shulchan Aruch, Orach Chaim 386:5, where he argues that indeed the Gemara means to apply this exclusion of truffles and mushrooms to a different halachah, about what can be purchased with maaser sheni money, where the item bought has to be something that directly or indirectly "grows from the ground." However, I'm not sure how he would understand Rashi's explicit statement in Kiddushin.)


texts: what is the single letter difference between ashkenazi and sephardi torah scrolls

texts:
According to http://onthemainline.blogspot.co.uk/2005/12/textual-criticism-of-torah-response-to.html

  The only letter difference between Ashkenazim and Sephardim is whether
  a particular word ends with a silent aleph or silent heh.

What book/chapter/verse/word ?


texts: Why is Eretz Yisrael called "Eretz Tzvi"? What does this mean exactly? Why? and Where does it say this?


texts: When (specifically pertaining to illness, discomfort, etc.) can one be considered exempt from "positive" mitzvot (mitzvot asei)?

texts:
When would it reach a degree of discomfort, illness, or other types of cases of distress that one would be exempt from fulfilling a positive commandment? For example, does the concept of "Nafal BaMishkav", meaning, a desire/need to lay down in bed be considered an "Oines" which is exempt, or would it need to be something more severe?

Can someone explain or elaborate? With Sukkah, it's very simple - if you are uncomfortable, you aren't obligated, period. I am referring to every other case of a positive Asei.
Is that a standard criterion, or an individual criterion for each mitsvot, or clusters of Mitsvot?

Thank you.


texts:
Daniel 11:2

  And now, I shall tell you the truth. Behold, three more kings will arise in Persia, and the fourth one will become very wealthy. And when he becomes strong with his wealth, he will arouse everyone against the kingdom of Greece.

And Rashi explains

  Our Sages of blessed memory in Seder Olam (ch. 28) said this refers to Cyrus, Ahashverosh, and Darius who rebuilt the Temple.

Why are only 4 Persian kings mentioned, when we know historically that there were actually 14 Persian kings?


texts: Is there a source in the rishonim or before, where it says that no matter on what spiritual level the person is, his mitzvah will have a major effect in the spiritual worlds?


texts: Sources permitting converting tefillin from one shitta to another

texts:
Over Shabbat, I had a discussion on the subject of switching tefillin between shittot, which resulted in me asking the MIT Chabad rabbi whether switching a pair of Rashi tefillin to Rabbeinu Tam was mutar. He answered that it likely was, although he did not have any sources to back it up.

Are there any sources which discuss switching the order of parshiot in a pair of tefillin from Rashi to Rabbeinu Tam, or other shittot?


texts: Who knows of a online siddur that is not vocalized?

texts: Is there a non-vocalized siddur available online? I think being from the US I'm unaware of full text resources of Judaic text without vowels.


texts: Can you recommend an alternative outer talit bag?

texts:
I need to replace my outer talit bag - the one that most people have as a brittle, transparent, zippered bag with gold piping (e.g.). I am tired of having these bags break on me, and I don't have a designer inner bag to display, so transparency is unnecessary for me.

Can you recommend an alternative? It doesn't necessarily have to have been designed to be a talit bag.

Requirements:

Tear-resistant
Waterproof
When wet on the outside, easy to extract contents without getting them wet
Lightweight (ideally, I could fold it up empty and put it in my pocket)
Space for a talit, tefilin, and a couple of books
Not too ugly to carry into the synagogue on Shabbat

Optional:

Special compartments for talit, tefilin, books, etc.
Nice-looking Jewish design on the outside, or the ability to add one
Shoulder strap, or at least the hooks for one

Update:

On further reflection, and after considering Aaron's answer, I'm thinking that what I'm looking for is like a "stuff sack,"but preferably with more in the way of internal compartmentalization and external strappage, and looking less like a gym bag.


texts:
Why on the seder are we excluding the evil son. In the Hagada it says "break his teeth,etc", "tell him if you were in Egypt you would not have been redeemed".

Yet on Yom Kipur we say on kol nidrei we invite all Jews, even the bad ones "it is permitted to pray with avaryanim (sinners)"

Furthermore, the talmud says "Any ta'anis tzibbur, that doesn't include the "poshei yisroel" is not a real taanis" (כריותות ו ב) (any fast without sinners is not a real fast)

So it seems that all other times we are inviting the waywards Jews. Why specifically on pesach do we exclude them like this?


texts: Why is there no description of Olam Haba in the Torah?

texts:
According to the beginning of the Mesilas Yesharim, the entire purpose of creation is for man to merit Olam Haba (the bliss of the next world).

If so, why is there no mention nor description of Olam Haba in the Torah, except in vague shrouded terms?

(excerpt from Mesilas Yesharim chapter 1:
Our Sages of blessed memory have taught us that man was created for the sole purpose of rejoicing in God and deriving pleasure from the splendor of His Presence; for this is true joy and the greatest pleasure that can be found. The place where this joy may truly be derived is the World to Come, which was expressly created to provide for it; but the path to the object of our desires is this world, as our Sages of blessed memory have said (Avorh 4:21), "This world is like a corridor to the World to Come." )

Furthermore, the Mesilas Yesharim starts off saying the foundation of religious service is to clarify for oneself what is his duty in this world and to what one should put his aspirations toward. This aspiration he says is to merit closeness to God in the Olam Haba. So it seems knowledge of Olam Haba is the foundation of the entire religious service in this world.


texts: What does "responsive recitation" mean for Selichos?

texts:
There are a bunch of Selichos that are supposed to be "recited responsively."  I think for many of them, I've seen the format:

Chazan: line 1
Kehila: line 1

Kehila: line 2
Chazan: line 2
Kehila: line 3
Chazan: line 3
...

Is this described anywhere?  Or any different "responsive" practices?


texts: When can kashrut certification be withheld?

texts:
In today's news (11 Dec 2018):  "Rabbis from the Vaad HaRabanim of Flatbush, which grants kosher certification, threatened to pull their  supervision of the Garden of Eat In and Orchidea if [a certain] Orthodox lesbian comedian performed at either venue."

Question: Do rabbis have the halachic right to refuse kashrut certification to an establishment for reasons that have nothing to do with the kashrut of food?


texts: Why does the Torah not specify that Bil'am advised Balak until later on?

texts:
The end of parshat Balak tells us the story that B'nai Yisra'el involved themselves with licentiousness by relating with the daughters of Midian. Only later, In Bemidbar 31:16, when Moshe gets angry that the army captured and kept alive Midianite women, do we see some mention that Bil'am advised Balak (Context - Bil'am was from Moab, not Midian.) See Rash"i on this verse and Avot Derav Natan 1:4 for details on what the advice was.

Question relayed from my rav:

Why doesn't the Torah reveal outright or even the fact that Bil'am advised Balak (without details of what the advice was) directly in parshat Balak just prior to the story of the event, itself?


texts: Sephardi Matza - Is it available commercially?

texts: Is there anywhere to purchase Sephardi Matzos commercially in the USA?


texts: (Talmid) Rabbenu Yonah to Rif on Berakhot

texts:
Who authored the commentary to the Rif on Berakhot variously referred to as 'R. Yonah', or 'talmid R. Yonah'?

Was it perhaps edited by a student as I seem to remember hearing?


texts: Why couldn't the Jewish people return to live in Egypt? Till when was this valid? At some point later in history Jewish people did live there

texts: One of the commandments of a Jewish king is not to have too many horses, so that the Jewish people won't go back to live in Egypt, where the best horses came from. Question: till when was this valid? We see that there was a community and great Rabbis who did live in Egypt later on. And why not live in Egypt?


texts: What happens if the accused sotah doesn't consent to the ritual?

texts:
Chapter 5 of B'midbar describes the ritual for the woman accused by her husband of adultery.  It includes this, after the kohein declares to her what will happen:

וְאָמְרָה הָאִשָּׁה, אָמֵן אָמֵן
and the woman shall say: 'Amen, Amen.'  (end of 5:22)

And just in case there's any doubt, in 21 it says the kohein causes her to swear an oath.
What happens if the woman doesn't consent to saying "amen, amen" or swearing the oath?  Does the ritual proceed anyway, even though the torah says she has to say these things?  Is the ritual halted, and she and her angry husband go home to resolve their differences (or not)?  Does everybody just wait, until someone gives up?  Or what?


texts: Are Rabbeinu Tam's Tefillin really Rabbeinu Tam's Tefillin?

texts: I once heard from a Sofer the shocking revelation that Rabbeinu Tam's Tefillin do not actually follow Rabbeinu Tam's opinion.  Is that correct?  Did I misunderstand?  Are there any Soferim in our forum who are not only intimately familiar with how "Rabbeinu Tam Tefillin" are made, but also intimately familiar with Rabbeinu Tam's actual, written Shittah?


texts: Is "I have sojourned with Lavan" a threat?

texts:
When Yaakov sends messengers to Eisav he reports that ""I have sojourned with Laban," (עִם לָבָן גַּרְתִּי). Many commentators delve into this statement to explain what Yaakov is getting across but I am wondering if there are any opinions that see the statement as a threat, i.e. "I have spent twenty years with someone as low and sneaky as Lavan, so I am not the same potential victim that you, Eisav, remember."

The Stone Chumash reports that the "garti" is connected to his keeping the Taryag mitzvot so "[Esau] should not trifle with Jacob, for his righteousness was intact" so it is a threat of sorts, but not one based on Lavan. I am looking for someone who sees the threat steeped in a reported influence of Lavan as that would be the only thing that would really have an impact on Eisav; he would respect deceit and not righteousness.

I went through the commentators on sefaria and didn't find anyone who (to my limited understanding) takes this approach. Does any commentator discuss this?


texts:
Does Judaism acknowledge that there are some other religions that come from G-d?
If yes, how? Which religions are that? Please give me some examples. And what are the reference for this claim?