texts: Must Rosh HaShannah Simanim be Eaten in a Certain Order?

texts: Is there a specific minhag regarding when and in what order to eat the simanim? In other words, is it acceptable to serve simanim as a matter of course (leeks with the steak, date cookies for dessert, etc.) or should they be served in their own special time?


texts: Did Rabbis reflect on their cognitive processes?

texts:
I was probably too harsh attributing various cognitive biases to Rabbis, so I'd like apologize and to step back.

With some background in Cognitive sciences, I'm very interested in understanding the types and methods of thinking of the prominent Rabbis. Unfortunately, I don't find any information, besides notions of some "divine intervention" like Ruach Hakodesh.

I myself write some Chiddushim and give Shiurim on various Torah topics, incl. Halachah, Hashkafah and more, and I'm trying to reflect myself on the cognitive strategies I use in my statements - sometimes I exaggerate or even lie purposefully, sometimes I fall for cognitive bias, like bringing only the verses/Poskim that support my claims.

I'm interested to see if some Rabbis wrote their reflections on how they wrote their books (not what they wrote). How did their thinking go and how aware were they of those processes?


texts: When can one have light in the room during marital relations?

texts:
According to tradition, relations should take place at night and in the dark. The Talmud forbids relations during the day or by the light of a lamp (Niddah 17).

Are there circumstances where having light in the room and thereby seeing one's wife is permitted during marital relations?

for example, for couples with marital problems where this would enhance their intimacy.

Please cite sources.


texts: Saying Hashem instead of Adonoy in a bracha

texts:
This question's answer cites a section from the Shulchan Aruch that says you are yotzei if you say "Rachamana" instead of "Adonoy" in a bracha.

What about if you say "Hashem" instead of "Adonoy" or "Elokim" instead of "Elohim"? Have you still fulfilled your obligation?


texts: Strength of faith in coming of the Messiah

texts:
I recall hearing long ago that some Jews send out wedding invitations as follows: "The wedding will be in Jerusalem at this place and time.  If, heaven forbid, the Messiah has not come by that time, the wedding will be in New York at this hotel.".

Is this true and documented, and if so, do they make arrangements for a wedding in Jerusalem?


texts:
The classic example of safek de'oraysa le'chumra is when there is an agreement that a de'oraysa exists but there is a debate as to which cases constitute the de'oraysa. In such a debate we paskin le'chumra.

I would like to know about a debate whether a de'oraysa exists altogether or not. Would we say here safek de'oraysa lechumra and paskin that the de'oraysa exists?

My question (essentially) questions what "safek de'oraysa" means. What cases of "safek de'oraysa" do we pasken like the machmir position?

Just to spell it out a little more, I know we say "safek within an already established de'oraysa" lechumrah, but do we say "safek whether there is a de'oraysa or not" lechumrah?


texts: ki tisa: menorah versus menorah ha'tehorah

texts:
In parashat Ki Tisa two similar passages are written regarding the Ohel Mo'ed (Tent of Meeting). In the first (Shemot 30:27) Moshe Rabbenu is ordered to anoint the kelim with the shemen mischat-kodesh, in the second (Shemot 31:8) the construction of the Ohel Mo'ed is ordered. I'm in confusion about (a) do these passages describe the same ohel mo'ed? And if so (or even if not so) why is the menorah described differently:

Shemot 30:27

  אֶת־הַשֻּׁלְחָן֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֖ה וְאֶת־כֵּלֶ֑יהָ
  וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת

Shemot 31:8

  וְאֶת־הַשֻּׁלְחָן֙ וְאֶת־כֵּלָ֔יו וְאֶת־הַמְּנֹרָ֥ה הַטְּהֹרָ֖ה
  וְאֶת־כָּל־כֵּלֶ֑יהָ וְאֵ֖ת מִזְבַּ֥ח הַקְּטֹֽרֶת

In Shemot 30:27 the menorah is simply referred to as 'menorah', whereas in Shemot 31:8 it is referred to as the 'menorah-ha'tehorah'.

If the annointing had made it tehorah, why not all the other annointed kelim? If it is a new ohel, what is different about the 'new' menorah? I can't seem to find commentary that discusses why only the menorah has the 'tehorah' added as a suffix.  It probably means I'm missing something extremely obvious, but I haven't figured it out yet.  Rashi explains that 'ha'tehorah' refers to 'pure', to say, it was made of pure gold. Wasn't the first menorah of pure gold?


texts: Is it forbidden for a woman to learn Gemara?


texts: Is one allowed to say shehecheyanu over meeting with a friend during the nine days?

texts:
From http://www.chabad.org/library/article_cdo/aid/144573/jewish/Three-Weeks.htm , one learns that one should not taste new fruits during the three weeks in order not to have to say  shehecheyanu.

  During this period, we lessen the extent of our rejoicing. We don't:

  Recite the Shehecheyanu blessing. Thus, we do not wear new clothing or
  eat fruit which we have not yet eaten this season so that we will not
  be required to recite Shehecheyanu.

It appears to me that this prohibition also apply to blessing over old friends.

From http://www.torahmusings.com/2011/02/reuniting-with-friends/

  The Talmud teaches that one who hasn’t seen a good friend in over a
  month should recite a special blessing – the shehecheyanu blessing-
  upon seeing them again.[1] A “friend” in this context refers to a
  person with whom one is exceptionally close, and whose presence brings
  one great happiness.[2] In the event that an entire year has gone by
  since one last saw such a friend, one recites the blessing “mechaye
  hameitim“.  Similarly, one also recites the shehecheyanu blessing when
  being personally received by a great person, particularly a renowned
  Torah scholar, who is rarely accessible for private audiences.

Should one go out of one's way to avoid seeing good friends one has not seen in a long time during the three weeks and/or nine days?


texts: Should you say "Mah Tovu" when you daven at home?

texts:
There is a widespread custom amongst many to recite "Mah Tovu" upon entering the synagogue.* My question is whether you should recite it when you daven at home.

For what it's worth, I daven Nusach Chabad, but I would be interested in hearing all the opinions for other rites as well, if there are conflicting opinions depending upon nusach.

*I would be inclined to say this is a universal custom, but I'm not so sure.


texts: Does Hashem forgive for ongoing, recurring sins?

texts:
Say for example a halalachly uneducated Jew intermarries and then years later realizes the marriage is a Torah violation and has great regret, yet he loves his wife and there are children involved. He cannot ever bring himself to leave his family.

Can this Jew receive forgiveness even though he has no intention of ending the marriage? Can he seek and receive atonement on Yom Kippur for something he feels he cannot change or is that just denial and hypocrisy?


texts: Shisha Ushloshim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred thirty six?

ששה ושלושים ושלוש מאות - מי יודע?

The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.

What significant Judaism facts are there about the number 336? The more significant within Judaism and the more intrinsically dependent on the value 336, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.

Please refrain from providing lazy gematrias.  They are, without question, not wanted.


texts: Is there any concept of Nezikin for simple annoyances like in secular nuisance law?  What if said annoyances cause difficulty sleeping, studying, or working?


texts: I always understood Judaism as being the most peaceful religion, the one that doesn't go on crusades or various campaigns of forced conversions. However, how do I approach the fact that we killed the nations in Canaan in order to get Eretz Yısrael? Because at the end of the day our doing so is no different than any other religion claiming they kill because of their religion.


texts: Changing a hashgacha stamp after the rav's death

texts:
I've noticed recently that wines which we get under the hashgacha of the Bada"tz Beit Yosef list "R' Ovadia Yosef Shlit"a." As R' Ovadia died more than a year ago and these are young wines, I suspect that they were bottled and stamped with his hechsher after his death.

Considering this, is it improper to maintain a hashgacha stamp which lists a rav who is deceased with the honorific of "shlit"a"?


texts: Suppose you hear a commandment how do you know it’s God and not your own mind, or Satan?

texts:
Considering God asked Abraham to kill his son, it seems difficult to differentiate the word of God from that of Satan, how is one to know from whom a commandment is given?

Is there a way to discriminate the word of God from an imposter, an angel, a hallucination?

Suppose you follow Gods commandment and it turns out to be an imposter, will you be punished by God?


texts: What is the connection between giving tz'daka and tripping on steps?

texts:
"Paso'ach Tiftach Es Yadecha Lo", open up your hand to the poor (Re'eh 15:8).
The Gemara in Bava Basra (10a) tells the story how Rav Papa was walking up the stairs and his foot slipped and he was about to fall. Chiya Bar Rav MiDifti said to him, "Maybe a poor person came to you and you did not support him." What is the connection between an accident on the steps and not giving tzedaka?


texts: Earliest moment for interrupted wedding to be considered binding?

texts: A Jewish marriage takes place but the ceremony is, Hashem forbid, interrupted by a terrorist's bullet. One of the couple dies.  How far must the ceremony have gone for the bereaved to be considered a widow or widower for uniting the two families in defiance of the murderer's will?


texts:
The Shulchan Aruch concludes OC 11:14 by recommending the practice of tying Individual strings to ensure that they don't come undone, even saying that "the custom is" such.

Yet I had never heard of such a practice before seeing this Halacha, nor have I seen anyone wearing tzitzis or talleisim tied as such, nor have I seen pre-tied tzitzis or talleisim tied as such. Do any major groups of Jews still practice this custom? Why has it fallen into such disuse, if not out of practice entirely?


texts: Do dentures, denture cleaning tablets need to be Kosher for Passover?

texts:
In the spirit of the Pre-Pesach holiday, I thought I might ask a question on Pesach Halachot...

I have a denture which has been cleaned with a standard denture cleaner. The cleaner is a tablet that is not specifically kosher for Passover. Can I keep the cleaners over Pesach, or do I need to sell them? Also, what is the status of the denture? Is it still Kosher to be used on Pesach?


texts: Is it permissible to prepare a menu for use on Shabbos and Yom Tov, without violating the prohibition on שטרי הדיוטות? This is particularly relevant during the "three-day Yom Tov"s that we will soon encounter.


texts:
Artscroll siddur says to tap ones chest during the beracha of סלח לנו in the עמידה. Where does this come from?

There didn't seem to a part of שולחן ערוך that talks about this ברכה and other סידורים don't mention it....


texts: Poor man donating 999 vs rich man donating 1000?

texts:
I have the following dilemma with my father in law.
I'm stating that assuming that both men have given their 10% if a rich man gives $1000 he makes a bigger mitzva than if a poor man gives $999. My take is that Judaism is about actions and general world improvement more than intentions. So that extra $1 makes another child eat then the rich man made the world better than the poor man even with the extra effort that he endured.

Is there any direct reference in texts about bigger mitzvot being accounted on results instead of intentions?

Do the texts specifically say what would be the bigger mitzva? To elaborate further, which action is better looked in the eyes of Hashem (Which action has the bigger reward)?


texts: Although there may be a wide range of Open Orthodox shuls, may one daven in an Open Orthodox shul if a woman leads as the chazan for shacharis or ba'al koreh? Would such an Open Orthodox shul have the same halachic status as Conservative, which Rav Moshe Igros Moshe (EH 2:17) forbade davening inside? What about merely entering for a bar mitzvah without davening?


texts: Is a sin done while inebriated considered an unintentional (bShogeg) sin? Sources are welcome.


texts: How does the bed of Procrustes appear in Talmud?

texts:
I heard two different persons in two different occasions (few weeks ago, respectively 10 years ago) during the church programs affirming that people in Sodom had a bed for guests.
If the person visiting them was too short, they would stretch them to be as long as the bed. If they were too tall, they would cut their legs to make them shorter and fit the bed.
Neither of these persons mentioned the source.
I quickly searched on the internet about this idea and found that in the Greek mythology there is a story about Procrustes who had such a bed:

There he had a bed, in which he invited every passer-by to spend the night, and where he set to work on them with his smith's hammer, to stretch them to fit. In later tellings, if the guest proved too tall, Procrustes would amputate the excess length; nobody ever fitted the bed exactly.
https://en.m.wikipedia.org/wiki/Procrustes

Then I found same idea linked to people in Sodom, but couldn’t find a specific source either.
The abstract of A funny thing happened in my way to Sodom mentions:

Special attention is paid to the Talmud’s incorporation of the well-known motif of the “Procrustean bed”; noting the methodological and textual obstacles that plague our attempts to identify exactly which versions of that legend were being used by the Talmudic authors.

I’m not familiar with the Talmud. What is the context where it incorporates this story of Procrustean bed?
Is there any other significant link of Procrustean bed and people in Sodom?


texts: Order of כִּי נֵר מִצְוָה וְתוֹרָה אוֹר

texts: Mishlei 6:23 says כִּי נֵר מִצְוָה וְתוֹרָה אוֹר. By the Mitzva it first says Ner and then Mitzva, however by the Torah it first says Torah and then Or. Why is there a change in the order, why not כִּי מִצְוָה נֵר וְתוֹרָה אוֹר or כִּי נֵר מִצְוָה וְאוֹר תוֹרָה?


texts: Is a man obligated to seek a medical remedy to fulfill onah?

texts:
If a husband is physically incapable or performing onah (the obligation for a husband to sexually satisfy his wife as outlined in Shulchan Aruch Even Ha'Ezer 76)due to an inability to have an erection is that husband obligated to purchase medicine or have a surgery which will remove his inability?

Related


texts: Shoveling snow on to the neighbor's lawn or the street

texts:
Reuven and Shim'on are neighbors. They haven't discussed this matter, and Shim'on isn't available to consult. When Reuven is shoveling snow off of his walk, may he throw it onto Shim'on's lawn? Assume that this creates no apparent additional hazard or hardship for Shim'on, as snow on a lawn usually wouldn't. I'm wondering whether, from a property-rights perspective, Reuven may use Shim'on's property thus without permission, or whether it would be considered stealing.

Similarly, suppose Reuven wants to throw his snow into the public street, and again assume that it creates no apparent additional hazard or hardship, since the additional snow is diffuse enough in the street to not make a difference. May Reuven do this?


texts: Boshes damages for a מלבין פני חברו ברבים

texts:
Asked by my kid (albeit less fleshed-out than the way I'm presenting it here):

One should rather submit himself to be burned alive than cause another to blanch in shame in public, according to Sota 10:2. Tosafos there seem to take it as halachic fact, but, even if not, it seems at the very least to be a moral equivalence: causing another public shame is on a par with being burned alive. (Imagine how bad being shamed publicly must be!)

How then — at least in a case of an act of nezek that occurred in public — can the courts possibly evaluate boshes, the monetary damages for embarrassment, as some finite amount of money? It would seem it should be an inestimably large sum of money: the act committed by the tortfeasor is as bad as being burned alive!


texts: PTIJ: Halachic implications of not accepting the cab ride

texts:
Inspired by this question.
Is there an obligation to enter the cab that one has called while in Israel? Does it matter whether the driver is a religious Jew or not? Can you reject a Gett, or even a Gett Mehadrin or are you forced to accept its ride?

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


texts:
Here's the case:
It is possible to acquire a test given by a teacher the previous year. Said teacher gave the test back to the students, and a student passed it along to someone in the year below. It is known that this teacher never makes up new tests, and it is almost definite that this will be the same test.

Is it muttar to look at this test? Or would be asur, and considered cheating?


texts: Sources on printing Shem הוי”ה in Siddurim

texts:
This post discusses the fading custom of writing the Tetragrammaton in siddurim with the י–י digraph, rather than the increasingly common full spelling, which I will not put here, as I suspect that most users of this forum should already be familiar with it. While the author brings one source which he links, most of this article relies on conjecture and scans of older siddurim, including those of the Shelah and R' Yaakov b"r Tzvi of Emden.

What sources (aside from those in the article) discuss the use of the tetragrammaton or lack thereof in siddurim and other works besides Tana"ch?


texts: How did Saul deliver Israel from the Philistines

texts:
1 Samuel 9:15 says that Saul was chosen to deliver Israel from the Philistines.

How is this compatible with how in 1 Samuel 31:6 and 7 is demonstrates that he killed himself due to a military defeat and they capture his dead body?


texts: Is there a custom to color eggs on Lag Baomer?

texts:
I heard from an old Lithuanian/Polish Jew (frum from Lithuania/Poland). He says that he had a custom to eat colored eggs in his shtetl, and everyone did it.

Is this custom documented anywhere, and does anyone mention it?


texts: Is writing essays for someone else a sin?

texts:
I know the title of this question sounds perhaps irrelevant and absurd but let me explain my question as it concerns Halakhah and Torah laws.

My non-Jewish friend works as a freelance writer. Sometimes he gets orders to write academic essays. He can be 99% sure that those essays are later used by those who order them to submit them as their own academic assignments. This way, they cheat their professors and get grades for assignments they never wrote. Now, my friend does not know exactly what they do with the works he writes, but we can all be 99% sure that this is what happens.

Accordingly, here are the questions which I hope you can answer from Torah's perspective:

Is my friend committing any sin?
Is my friend taking part in cheating if he is not 100% sure about what happens to the papers he writes?
His income depends on this, should he find another job?


texts:
Is believing that the Adam & Eve story was a parable and not to be read literally, considered Kefira (heresy)? Are there any Gedolim that sanction this position? I know there are other very similar questions regarding the story of Adam & Eve as parable, but the basis of my question regards the “appropriateness” or the “kosherness” of claiming a belief that the story is meant as parable.
I should qualify my question by letting you know that this small clip led to my wonder of whether such a statement (50 seconds long) can be called heretical or not: https://youtu.be/AXF0AIQrr8I


texts: What is the Purpose of Punishments in the Afterlife?

texts:
What is the purpose of punishments in the afterlife (Gehinom, kaf hakela, gilgulim, etc.)? Are all of them for cleaning up the person from the consequences of his bad deeds and therefore for his benefit? Or are there any instances where these are a kind of retribution/revenge?

if there are such instances, then how can we reconcile this with the notion of God being the furthest extreme of kindness.

(as implied in the book Tomer Devorah and explicitly stated in the tov halevanon commentary to Shaar Bitachon ch.2 factor #7 - That the one he trusts is absolutely generous and kind to those deserving and to those who are not deserving, and that his generosity and kindness is continuous, never ending and without interruption. (Tov Halevanon commentary: the most possible extreme of generosity and kindness... see there)


texts: I saw in a popular book a suggestion that Avraham was born on Rosh Chodesh Tevet. Does anyone have any backing sources for this?


texts: Patur B'Dinei Adam VChayav B'Dinei Shamayim

texts:
Often times, the Gemarah will say that one is פטור בדיני אדם וחייב בדיני שמים. One such example is 91a in Bava Kamma. In such a case, although Beis Din can't administer punishment, the criminal must still beseech Hashem forgiveness.

In a case where Beis Din is able to administer punishment, say, paying money for damage, does that punishment also come with a חיוב בדיני שמים or is the punishment בדיני אדם all that the criminal has to worry about since that punishment serves as the כפרה?


texts: What happens if the non-Jew the chometz was sold to dies?

texts:
I can't imagine it has never come up before:

Someone sells their chometz before Pesach to a non-Jew. On Pesach the non-Jew dies. What happens now?


texts: Please explain the meaning of the word "Be'emunah" in the last paragraph of "Yekum Purkan"

texts:
The last paragraph of "Yekum Purkan" - the prayer recited on Shabbat before Musaf - has a paragraph that praises the people that supply the needs of the synagogue and community. There is a phrase that says (my translation):

  ...And all those that occcupy themselves with the needs of the congregation Be'emunah

My understanding of "Be'emunah" means "with faith" or "with belief". What faith or belief is there with the physical action of supporting the congregational needs? Wouldn't a more appropriate word be Bitzadaka - with "charity" or a some term meaning "with generosity"?


texts: Should one relight the Havdalah candle that went out in the middle of Havdalah?

texts:
Background information:

The Havdalah prayer is comprised of 4 blessings: Wine, Spices, Fire, and Havdalah. However, the middle two blessings are not really part of Havdalah itself, but rather, since the Chachamim wanted people to say those blessings on Motzai Shabbos, they tied it to Havdalah so it could be said over a cup of wine.

However, those are technically self-standing blessings, and while one should try to have all the pieces at once and even postpone Havdalah until later in the night if that's when he'll have all the items needed, one can say Havdalah without a candle, and one could say the blessing on the candle without Havdalah (see Shmiras Shabbos Kehilchasah Vol. 2, 61:17-18).

Note that while this question also would apply to the blessing on spices as well, I'm mainly focusing on the blessing of fire for two reasons: First, if there is some sort of Hefsek issue, it's more likely to occur with the fire, as that generally would be a more involved process to relight. I don't think a smaller Hefsek (i.e. opening the spice jar) would be something that anyone would be Choshesh for, but granted, if you can think of a longer scenario involving the spices, the same question could be asked there. Second, Ma'aseh Shehaya Kach Hava (but of course, for any specific example, CYLOR) ;)

Here's the question:

You're saying Havdalah, and in the middle of the first two blessings, the Havdalah Candle goes out.

Should you relight the Havdalah candle before saying the blessing on the candle, or should you finish the rest of Havdalah, then say the blessing on the candle later separately?

Would you say that once you've started Havdalah, it would be a Hefsek to relight the candle before saying the last blessing (therefore skip that Brachah for now and say it some time later on its' own)? Or would it not be considered a Hefsek to relight the candle?

If you are supposed to relight the candle, does it matter how long it takes to relight it (i.e. the matches were already put away and you'd need to get a new box)?


texts: Chapters of Tanach present in Talmud Yerushalmi

texts:
Chapters of Tanach present in Talmud Bavli asks:

I heard there is a style of Talmud study somewhere, where as a verse presents itself in the Talmud, the student would learn the entire chapter from תנ״ך.
With that, were one to complete the entire Talmud Bavli, would he also have completed the entire תנ״ך?

As I answered there, one covers about 95% of Tanach with this method.
What if one does this with Talmud Yerushalmi? Would one end up completing more of Tanach with this method? Which perakim are left out, if any? Does applying this method to Yerushalmi cover the perakim not covered by Bavli?


texts: Are there two things from which kares can cut one off?

texts:
In B'midbar 19:13 the Torah says that the punishment for entering the mikdash while impure is spiritual excision, using the words

וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל. . .
. . .that nefesh shall be cut off from Israel

and then in 19:20 it gives the punishment using the phrase

וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל. . .
. . .that nefesh shall be cut off from amid the collective

.
Are there two types of kares which are differentiated by the body from which one is cut off as a result? Rash"i, Malbim, and some other likely candidates don't appear to ask this.


texts: How does one proceed at a stand-up Kiddush?

texts:
How does one proceed at a Kiddush where the one making Kiddush can sit down but everyone else stands? The cake is not covered before kiddush. In every case attendees make a brocho before eating or drinking.

I have seen three modes of behaviour:

Attendees have nothing in their hand until kiddush is made and then take and eat cake.
Attendees take a whisky in their hand until kiddush is made and then drink it.
Attendees take cake and a whisky in their hand until kiddush is made and then eat the cake first.

Questions

1) Does the halocho allow you to partake of a kiddush standing? (After all a seudah is normally eaten sitting and we need kiddush in the location of a seudah).

2) Is it right to hold the food in your hand before kiddush? (The one making kiddush makes a brocho on wine; we normally cover bread in this situation.)

3) What should you partake of first?


texts: Did Ralbag's predecessors help him, or make things more difficult for him?

texts:
At the end of his commentary to Parshat Bereishit, Ralbag writes that he had difficulty composing his commentary to this parshah because the earlier commentaries practically pushed him away from reaching the truth:

ובכאן נשלם לנו הביאור בזאת הפרשה רוצה לומר פרשת בראשית באופן שלם ונאות
מאד לאמת וללשון כמו שתראה והיתה השלמתו בזמן קצר מאד עם מה שהשיגנו בזה
מהקושי החזק מפני הפירושים שמצאנום לקודמים אשר בזאת הפרשה אשר הם כמעט
שהיו סיבה אל הרחקתנו מהשגת האמת בה כמו שיתבאר למי שיראה דברינו ודבריהם
והתהילה לאל אשר עזרנו והיתה השלמתו בסוף אב של שנת שמונים ושמונה לפרט
האלף הששי ליצירה

However, earlier in his commentary to this very parshah, when he concludes his discussion of the actual account of Creation, he writes that he has to give thanks to his predecessors because even though his conclusions are far from theirs, they were still the cause — in some way — of his arriving at the truth. And he specifically names Rambam and Ibn Ezra as examples:

וראוי שלא נקצר מלתת תודה לקודמים במה שדיברו במעשה בראשית ואם נמצאו
רחוקים מאד מהכונה אשר מצאנוה בכאן כמו שתראה ממה שביאר בזה הרב המורה
בספרו הנכבד מורה הנבוכים והחכם ר' אברהם אבן עזרא בפירוש התורה הנה
הם היו סיבה באופן מה להעמידנו על האמת בזה

So which is it? Were Ralbag's predecessors a help, or were they a hindrance? In both statements he seems to clearly state that his predecessors were wrong, but in one statement he seems to be saying that his predecessors' wrong explanations helped him, while in the other statement he seems to be saying that his predecessors' wrong explanations made things harder.

Is he perhaps referring to different predecessors in the two statements? (Note that in one statement he mentions no names, while in the other statement he mentions two names. He does not, however, seem to indicate that he is limiting himself to specific commentaries in either case.)
Does he perhaps mean that in the early part of the parshah the wrong explanations helped him, but in the rest of the parshah the wrong explanations made things more difficult? (I'm not sure why that would be the case.)
Does he perhaps mean that the earlier explanations were a mixture of helpful and harmful?
Do any later commentaries perhaps discuss this?

For some more context on how Ralbag viewed his predecessors' erroneous explanations of Creation, this is what he writes in Milchamot Hashem Book 6, Part 2, Chapter 8:

You, my reader, notice how remarkable our explanation of this chapter
[of Genesis] is compared to those of our predecessors, such that no
other interpretation but ours is even possible! Our reader should not
misunderstand us; for this chapter clearly testifies in our behalf,
whether by means of its language or its order, that this is its true
explanation, We did not want to lengthen our discussion by refuting
the interpretations of our predecessors, since we believe that this
would be a superfluous undertaking in the light of the transparent
truth of our own interpretation and the clear indication of Scripture
itself thereof. And with the confession of the opposing party there is
no need for witnesses.
(Feldman translation)

And in Book 6, Part 1, Chapter 29:

Finally, concerning creation of the universe we did not find in any of our predecessors a true philosophical account, other than what is found in the Torah by way of tradition. What we have found in Maimonides almost closes the door against this inquiry. For he advances a theory of creation that is clearly impossible [i.e., creation ex nihilo], and in addition to declares that it is impossible for man to reach the truth on this topic by philosophical means. It is therefor quite marvelous that we have actually succeeded in solving these extremely profound problems and in eliminating all the doubts pertaining to them. It is proper, therefore, to give thanks to the Lord (may He be blessed) Who has revealed to us these marvelous and profound truths. May He be eternally blessed an exalted beyond all praise and blessing.
(Feldman translation)


texts: Are there brick structures mentioned in the Tanach?

texts: Besides the Tower of Babylon, are there other brick structures mentioned in the Tanach?


texts: What religious practice did Yitro/Jethro follow that he would be known as a priest before his conversion?

texts: Is it known what religious practices or philosophy was followed by Jethro before his conversion?  I respect that he was simply a "pagan," but what philosophy did he adhere to that would allow him to be identified as a priest (in any context)?


texts: How did the angel in "בבואו מאדום" Zemer make three mistakes?

texts:
I have always been puzzled by "בבואו מאדום" Zemer that many sing at Seuda Shlishis (actually found in the Bentcher as part of "Boruch Hashem Yom Yom"):

  בְּבוֹאוֹ מֵאֱדוֹם חֲמוּץ בְּגָדִים, זֶבַח לוֹ בְּבָצְרָה וְטֶבַח לוֹ בּבוֹגְדִים, וְיֵז נִצְחָם מַלְבוּשָׁיו לְהַאְדִּים, בְּכֹחוֹ הַגּדוֹל יִבְצֹר רוּחַ נְגִידִים, הָגָה בְּרוּחוֹ הַקָּשָׁה בְּיוֹם קָדִים. רְאוֹתוֹ כִּי כֵן אֲדֹמִי הָעוֹצֵר, יַחְשָׁב לוֹ בָּצְרָה תִקְלֹט כְּבֶצֶר, וּמַלְאָךְ כְּאָדָם בְּתוֹכָהּ יִנָּצֵר, וּמֵזִיד כַּשּׁוֹגֵג בְּמִקְלָט יֵעָצֵר, אֶהֱבוּ אֶת
  ה׳ כָּל חֲסִידָיו אֱמוּנִים נוֹצֵר

The angel fleeing from before Hashem when Moshiach comes makes three glaring mistakes:

He thought that Botzrah (not an Ir Miklat) sheltered like Betzer (a certified Ir Miklat)
He thought that a Malach could be considered as a person and be
sheltered in an Ir Miklat
He thought that a Meizid (purposeful killer) could be
sheltered there like a Shogeig (accidental killer)

What does it mean that an angel makes those mistakes? I think that this Zemer is just shouting for a deeper explanation. Does anyone have something to share?


texts:
Riddle version of the question: When can we daven for a neis

Hashkafic version of the question: Why does it seem that we can daven for a neis, when this is explicitly forbidden in masechet Brachot?


texts: Should you recite amen after Ahava Rabbah?

texts:
I have seen the practice of people saying the bracha of Ahava Rabbah along with the chazzan, and going straight into Shema without answering amen. I have also seen people answer amen to this bracha.
Are there sources for either of these practices, or which one might be preferable?


texts: Hugging a crying close friend of the opposite sex?

texts: Would hugging or otherwise comforting a close friend of the opposite gender who was visibly upset/crying be a violation of Negiah (prohibition against touching a member of the opposite sex)?


texts:
Who knows twenty-two?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Walking in front of a Muslim who is praying

texts:
There are a number of questions on Mi Yodeya dealing with the halachos (laws) of walking in front of a Jew who is praying, for instance
When you're trapped by someone Davening behind you

There is also a question dealing with walking in front of someone who is saying Kaddish.
Walking in front of someone saying kaddish

Is there any notion of not walking in front of a Muslim who is praying? (An acquaintance made this claim but I have never heard of any source for anything like this.)


texts: Wheelchair-bound and matir asurim, zokef kefufim?

texts: Is someone who is wheelchair-bound obligated to say matir asurim or zokef kefufim if they cannot get up?


texts: Why is making salt water prohibited on Shabbat?

texts:
I have read in a few hagadot, and I think in the OU Pesach guide that the salt water to be used for the seder must be prepared before Shabbat begins. That implied that there is some prohibition for doing this during Shabbat.

What melacha is being performed? Is there a prohibition of dissolving salt in water on Shabbat? Is there some other prohibition that we are concerned with?


texts: Why is the whole Yom Kippur avodah said at Musaf?

texts:
Yom Kippur Musaf includes a piyut describing the avodah that the Kohen Gadol does on that day.  Why is the whole thing said at Musaf?  Wouldn't it make sense to say

the part about the history of the world... at some point, maybe on Rosh Hashana;
the part about 7 days before Yom Kippur 7 days before Yom Kippur;
the part about erev Yom Kippur on erev Yom Kippur [the oath is a particularly nice connection to Kol Nidrei];
the part about the terumas hadeshen at Maariv;
the part about the Tamid at Shacharis;
the next large chunk at Musaf;
the part about the Tamid at Mincha;
and finish it either immediately or at Neilah?

Obviously it wouldn't make too much sense to split אמיץ כח in this way.  I'm not sure about the other piyutim that are used or have been used in the past.  But that's just because of the composition; it would have been possible to compose a piyut with splitting in mind.

Why describe the whole avodah at Musaf, even the parts like the Temidim that by definition have to happen earlier and later?

And are (or were) there communities that split up the avodah similar to what I've described here?


texts:
Is it permissible for a shul to serve אוזני המן (Hamantaschen) without including poppy seed or chocolate ones?

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


texts: Is it a mitzvah,permissible, forbidden to daven for a Jewish wicked person to die? If the wicked person is someone who is trying convert Jews to Christianity would that make a difference? I am looking for some sources from the Talmud, Rishonim and/or Achronim.


texts: What if a convert later finds out he was already Jewish?

texts:
If someone converts to Judaism, but later credible evidence is found that he was already Jewish (say, due to a distant matrilineal ancestress), is he still treated as a convert for halachic purposes?

Does the conversion certificate say "not valid if he turns out to be already Jewish"? Or is it "Once converted, always converted"?


texts:
Genesis 25:17 says:

  וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלשִׁים שָׁנָה
  וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמָת וַיֵּאָסֶף אֶל עַמָּיו׃

  And these are the years of the life of Ishmael: one hundred years and
  thirty years and seven years; and he expired and died and was gathered
  to his people.

What is the reason that the word “years” was written after every digit by Yishmael?

Rashi asks this question by Sarah (Genesis 23:1) and by Avraham ( Genesis 25:7) [lehavdil] but his answer in those cases doesn't seem likely to apply by Yishmael.
By Yishmael - Rashi doesn't ask this question at all.

Is there a limud here by Yishmael?


texts: If a farmer's field was perfectly circular and had no corners, how would peah be designated? Would it be exempt from peah? Would he designate the outer ring as peah?


texts: Source that it is a mitzvah to let your seat be used

texts:
I've heard many times that to let others use your seat in shul is a fulfillment of the mitzvah of accepting guests.

Is there a respectable (by most Jews) written source for this? Where?


texts: Are there other extant Chabad groups besides Chabad-Lubavitch?

texts:
Wikipedia lists a number of different Chabad groups including:

Chabad-Lubavitch
Chabad-Bobroisk
Chabad-Kapust
Chabad-Liadi
Chabad-Nezhin
Chabad-Strashelye

I was told that these different groups were all formed when the sons of the Tzemach Tzedek created their own Chasidic groups. But today, I only see Chabad-Lubavitch. Are there members of the other groups still around? Or did they just merge? Or fizzle out?

Also, the Lubavitch sub-group of Chabad doesn't seem to refer to the other groups (e.g. in the family lineages I've seen in their printed seforim it only lists one son of the Tzemach-Tzedek when showing a `direct line' though the generations) -- is there a reason for that? Are there still hard feelings over the split?


texts: Should we replace fear of G-d with love of G-d?

texts:
I've always heard that we should love G-d with all our hearts but also fear Him. I've understood all my life that fearing G-d is a fundamental midah, something every Jew must have. But I've also heard things and teachings that seem to contradict this:

The first example is a story (possibly a Midrash) of the giving of the Torah to Am Israel. This story says that before G-d gave us the Torah, he placed Har Sinai above all the Yehudim and said that if they didn't accept the Torah He would crush the mountain on them. Instead of answering that they would accept the Torah with fear, they answered with love and joy. Passing G-d's test. This suggests that G-d prefers we do the things He asks because we love Him, and not because we fear Him or the punishment.

The second example is Teshuvah. I heard from my rabbi that there are two ways of doing Teshuvah: one is because of fear of G-d and the other because of love of G-d. A Teshuvah made out of fear is accepted but it's not as good as a Teshuvah made out of love of G-d. This would suggest that doing things out of love of G-d is superior than doing things out of fear of G-d.

Should we actually fear G-d?


texts: If Earth stopped rotating, would we keep Shabbos?

texts:
A hypothetical question, but perhaps nonetheless illustrative of underlying principles : If by some method, humanity [or some non-human force] managed to stop the rotation of the Earth around its axis, would Shabbos still need to be kept?

Suppose the rotation was stopped on a Tuesday (GMT). Would we view days as progressing based on clocks, or would we view the day as forever standing still based on the Sun never setting?


texts:
Suppose a Gabbai Tzedakah passes our good friend Reuven while making his collection rounds. Reuven reaches into his pocket for his wallet and removes the money he wants to donate. By the time Reuven lifts his eyes, the Gabbai is gone.

What should Reuven now do with the money he separated for Tzedakah? Is he allowed to keep it? Can he give it to some other Tzedakah?


texts: A good maggid shiur who goes through an entire sefer of hashkafa

texts:
I have gone through the Mesilas Yesharim superficially once, I am now learning Likutei Amarim (Tanya) and The Kuzari. I have listened to shiurim on Chovos Halevavos, and Alei Shur. I have dipped my toes in Rambam's Yesodei Hatorah and I have just found good shiruim on mishlei (at least the first 5 perakim). I am looking for things to enhance emunah and my ability to tackle middos. To do that, I really desire a good maggid shiur who is online that I can listen to.

Does anyone know a good maggid shiur online who goes through an entire sefer of hashkafa?


texts: Staying to enjoy the unexpected playing of recorded music during the 3 weeks/9 days

texts:
Assuming for a moment that one holds that the prohibition of listening to music during the Three Weeks / Nine Days applies to recorded music, if one were in a store that had music playing on the speaker system, and one's favorite song came on, could one take a moment to enjoy the song?  If the answer is no, one should not take any added pleasure in the music, should one try not to listen to it (cover one's ears and say "lalalala" for three minutes or so) or leave the store until it is over?  If one can stay, and even enjoy the music, can one sit and relax and enjoy it, or should one try to stick to one's business and enjoy it as little as possible?

Case in point, this morning, 3 Av, I was purchasing some food for breakfast, at a little convenience store near my office, which also operates as a mini-cafe, cooking fresh food, with seating available to customers. As I was getting my things together for purchase, one of my all-time favorite songs came on the radio, which was being played loudly enough to provide background music for the customers' and employees' enjoyment.  I took note of it, and since I had to wait to check out before the song ended, I was given about a minute or so to simply stand there, doing nothing, listening to one of my favorite songs, which was being played at the decision of the store owner, during the Nine Days.

I suppose I could have left for the last remaining 2 minutes or so, but I did not.  Nor, however, did I sit down at one of the tables to enjoy it; I actually checked out and left before the song ended (it's a long song).

Any thoughts?  Sources appreciated.


texts: Can a woman divorce her husband and then convert to Judaism?

texts:
What are the rules for a divorced woman to become Jewish. IE is it permitted,  can a Jewish home be kept, and can the children still be considered members? Are there prohibitions for such a situation in an Orthodox sense. Does it matter if she was reform converted in the past and then married in a civil ceremony?

***I am not necessarily considering this for myself. I want to convert to Orthodox Judaism, but am not sure if my husband will be willing to take that step. If he's not, then I'll consider. I just want to convert, and don't know all the ramifications to that. Reason I ask is there's two school age children involved, so they would be affected. I do know this is an incredibly complex answer, so I've been researching everything I can PLUS I will be conversing with a Rabbi if my husband is willing (excluding him if he's not). I guess my main questions are what options would I possibly have in this situation.


texts: Al Hannisim for Yom Ha'atzmaut and Yom Yerushalayim

texts:
Are there any special additions one can add to the shemoneh esrei on Yom Ha'atzmaut and Yom Yerushalayim?
Is there any problem with saying these additions? Do any major shuls in America say them?


texts: Why say Adam listened to Eve if she merely gave him fruit?

texts: In Genesis 3 Eve simply hands over to Adam the forbidden fruit. If this is so, then why did G-d say "because you listened to your wife and ate fruit from the tree"?


texts:
When one is a student at a Jewish school (or, sometimes, one with a Jewish Studies department), if they are working on a research paper about Judaism, they can often publish it for feedback and acclaim through a student journal (e.g. Kol Hamevaser).

What can someone not in that position do to share their Judaism paper? I'm thinking something like an open-submission journal or blog, or a repository like arXiv.


texts: Is there a Rabbinical stance on "Ghost Hunting" and whether it is an allowable activity?

texts:
Strange topic but I was curious if anything existed in relation to it.

"Ghost Hunting" can be done for different reasons. Typically, it's in reference to paranormal investigators seeking evidence of paranormal activity or evidence of ghosts/spirits and so on. That being said, some folks just like to go looking for a ghost and don't really have a scientific pursuit attached to it.

My question is pretty straight forward.

Regardless of whether or not the idea of ghosts is endorsed, is there a Rabbinical stance on people meddling with spirits and ghosts in an investigative way?

From what I understand, the main issue would be communicating with the dead and even then the issue would be seeking knowledge from them. Are there other restrictions related to the dead that I'm not aware of which may tie into my question?

Is it Rabbinically problematic for a Jew to seek out ghosts in a "ghost hunt" situation?


texts: Does a lady have a Chiuv to eat on Erev Yom Kippur? The Shaagas Aryeh questions from one side it is a Mitzvas Asei Shehazman Grama and they should be Pottur. However they have a Chiuv to fast on Yom Kippur and maybe if you have to fast you also have to eat the day prior? The Shaagas Aryeh leaves it as a Tzoruch Iyun.


texts: Is it true that new years is the aniversary of yushka's bris


texts:
I often hear religious people saying the phrase ‘Kol tuv’ - May everything be good by you.

Is there any history behind the wide usage in religious communities, other than it being said in Hebrew?


texts: How does the 19th brocho of the shmona esrai open?

texts:
I see nusach taiman has it starting with

  למשומדים אל תהי תקוה

I see the rambam has that too

Rambam (mechon mamre)

  לַמְּשֻׁמָּדִים אַל תְּהִי תִקְוָה, כָּל הַמִּינִים כְּרֶגַע יֹאבֵדוּ, וּמַלְכוּת זָדוֹן תַּעֲקֹר וְתִשְׁבֹּר, מְהֵרָה בְּיָמֵינוּ.  בָּרוּךְ אַתָּה ה, שׁוֹבֵר אוֹיְבִים וּמַכְנִיעַ זֵדִים.

but in another edition is not like that:

Rambam (Chabad)

  למלשינים אל תהי תקוה וכל האפיקורוסין כולם כרגע יאבדו ומלכות זדון תעקר ותשבר במהרה בימנו ברוך אתה יי' שובר רשעים ומכניע זדים

Other nusachas I have seen do not have למשומדים

Someone told me that the original takono was למשומדים but because of censorship it was removed/changed (as usual).

Which is correct? Are there sources that the original one did not have למשומדים?

Any sources on subject appreciated


texts: Seeking a summary of the practical application of the 39 melachos, organized by melacha.  Preferably something much shorter than Rabbi Ribiat's 3 volume set.  Ideally, available on the web. (English preferred.) Suggestions?


texts: My siddur does not have the laining for rosh chodesh so I want to print a copy of it. Is there anything wrong with intentionally printing it without removing shem hashem?


texts: what were taxes like during Solomon's time? (According to Judaism)

texts:
I know there was terumah (10%) which went to kohanim and maaser ani (9% every other year to poor) + maaser sheni, which isn't exactly a tax but you had to spend it in Jerusalem. Where did non-Temple state expenses come from? What other taxes/corvees were there?

I do remember something about chests at the temple that went to pay for marking graves


texts: What are the parameters of 'Don't open [your] mouth to Satan'?

texts:
There is a principle of al tiftach peh l'satan (Ketubot 8b, Berakhot 19a). I would like to know if this concept is specifically limited to speech. Would writing, signing, or some other form of (non-verbal) communication fall under the parameters of al tiftach peh l'satan?

related


texts:
I davened in a couple of different Chassidish shuls over the past few days, and in two different places (Tenka and Munkacs), I noticed that nearly all men who were called up for an aliya were addressed as what sounded like "moreinu" (or, in context "muraynee") and possibly even "moreinu harav," if I heard right. This included people who were definitely not the Rabbi of that shul.

Is it likely that I heard right?
If so, what is the meaning and basis of this practice? Why call everyone "our teacher"?


texts:
How can Genesis 15:13 says that the Israelites were enslaved for 400 years?

Genesis 41:46 states that Joseph was 30 when he came to power: “Joseph was thirty years old when he entered the service of Pharaoh king of Egypt.” Genesis 50:26 says that he died at age 110: “And Joseph died, being one hundred ten years old…” Joseph, then, ruled for 80 years (110-30=80). After Joseph rose to power, there were seven years of plenty followed by seven years of famine (Genesis 41:29 ff), and the Israelites entered Egypt two years into the years of famine (Genesis 45:6-12), which would be the ninth year after Joseph rose to power. 80 years of Joseph’s rule, minus nine years before the Israelites arrived, means that for at least 71 years the Israelites lived in Egypt without being enslaved (see Exodus 1:6 ff). 430 years for the sojourn minus 71 years means that at most, the Israelites were enslaved for 359 years

Here is another point that has been made.

Kohath lived 133 years (Exodus 6:18), while Amram lived 137 years (Exodus 6:20). If we generously allow that Kohath was a newborn baby, when the family moved to Egypt, and that he begat Amram in the very last year of his life, and that Amram in turn begat Moses in his very last year, we only get 133 + 137 + 80 (Moses’ age when leaving Egypt, Exodus 7:7). That’s a maximum of 350 years for the entire sojourn. Good times as well as bad times.
350 years is the most we can stretch those 3 generations to, but it gets even worse, when we remember again that Amram married his own aunt, Jochebed . There’s no need to do the exact math here — suffice it to say that since there’s one less generation on the distaff side than on the sword side, it means in rough numbers, that Jochebed would have had to be as old as Kohath and Amram combined. Admittedly the Bible doesn’t state in so many words that Jochebed wasn’t 270 years, when she gave birth to Moses, but this would mean the she was thrice as old as Sarah was, when she conceived.


texts:
How is it that we can daven Ma'ariv early before Shkia on Friday night when bringing Shabbos early?

Differently then the rest of the week?

People that usually daven after tzais hakochavim during the week on shabos daven after plag haminha


texts: What does Koheles 9:1 have to do with the surrounding verses?

texts:
The last part of chapter 8 of קהלת and the first part of chapter 9 discuss the fact that good things happen to bad people and bad things to good people. It notes that this is a shame, since it leads people to sin when they don't see sins punished. However, 9:1 is a brief intermission:

  כִּי אֶת כָּל זֶה נָתַתִּי אֶל לִבִּי וְלָבוּר אֶת כָּל זֶה אֲשֶׁר הַצַּדִּיקִים וְהַחֲכָמִים וַעֲבָדֵיהֶם בְּיַד הָאֱלֹהִים גַּם אַהֲבָה גַם שִׂנְאָה אֵין יוֹדֵעַ הָאָדָם הַכֹּל לִפְנֵיהֶם

This says that what people do is in God's hands. (I'm using the מצודות for my understanding of קהלת, and my understanding of the verses follows their explanation.)

What does this have to do with the surrounding verses? (Indeed, if anything, it seems to contradict them: if our actions are not our own choice, then our sins would not be reduced by seeing others' sins punished.)


texts: I heard that the Bet HaLevi and the Peri Megadim hold that there is no Mitzva for a person to don Tefilin everyday. Can someone source these opinions and explain exactly what they are meaning to say?


texts: Did Tamar ever get married after she was raped by Amnon?

texts: Do we know any more details about Tamar aside of what happened and how she felt right after she was raped? What was like the rest of her life?


texts: Downgrading clothing from Shabbos to Weekday

texts:
Is there anything wrong with buying a new hat (or suit, shirt, pants, socks, shoes, skirt, dress) for Shabbos, and then taking one's old Shabbos hat (or suit, shirt, pants, socks, shoes, skirt, dress) and downgrading it for use on weekdays?
On one hand, this seems to be the Middah of Shammai Hazaken (Beitzah 16a):

תניא אמרו עליו על שמאי הזקן כל ימיו היה אוכל לכבוד שבת מצא בהמה נאה אומר זו לשבת מצא אחרת נאה הימנה מניח את השניה ואוכל את הראשונה
It is taught in a baraita: They said about Shammai the Elder that all his days he would eat in honor of Shabbat. How so? If he found a choice animal, he would say: This is for Shabbat. If he subsequently found another one choicer than it, he would set aside the second for Shabbat and eat the first. He would eat the first to leave the better-quality animal for Shabbat, which continually rendered his eating an act of honoring Shabbat. (Sefaria)

On the other hand there is a concept of :מעלין בקודש ואין מורידין and therfore it would be inappropriate to take something designated for Shabbos and downgrade it to weekday. (Perhaps the case of Shammai is different since the food was not yet actually used on Shabbos, just designated for Shabbos and הזמהה לאו מילתא although, if so, perhaps having Shabbos leftovers during the week would be a problem...)


texts:
If the woman has gone to the mikva already and is not a niddah, can the groom and bride touch on the day of the wedding?

For example, pictures before the chuppa or another shaas hadchak.


texts: R' Yehoshua and the Athenian Elders: Why didn't the guards stop his entry?

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

When R' Yehoshua arrived in Athens, he found a butcher slaughtering an animal. R' Yehoshua asked to buy his head. The butcher, understanding him to mean the head of the animal, agreed, for half a zuz. R' Yehoshua responded that he meant the head of the butcher, but he would let him go if he would take R' Yehoshua to the Elders.

The butcher was terrified. "They'll kill me if I reveal their location!" he cried.

R' Yehoshua came up with a plan. "Take your load around the city. Put it down outside their chambers, as if you need to rest, and at that point I'll enter. They won't know what hit them." And so it was. The butcher thus led R' Yehoshua to the Elders.

Now, there were guards by the doors on the outside, and there were also guards on the inside of the entrance hall. The ones on the outside were to prevent people from going inside the main building, while the ones on the inside were to prevent the Elders from leaving. If footprints were seen going in, the Elders would kill the outer guards; if they were seen going out, the Elders would kill the inner guards. Thus, R' Yehoshua put just one of his shoes on backwards and walked in. Seeing contradictory footprints, the Elders killed all of the guards.

Now, if nobody was allowed to reveal the Elders' location, presumably the reason is that nobody unauthorized was allowed to enter. So why did the guards let R' Yehoshua in?


texts:
I have heard at least a dozen different explanations for why (and even how) God allowed the Holocaust to happen, all predicated on the notion that God is entirely in control and that even the tragedies that have befallen the Jewish people all have a purpose that can (in theory) be dealt with theologically. I have seen similar explanations, though not as many, for events like those of the Crusades, the expulsion from Spain, the pogroms at the turn of the 20th century and (of course) the destruction of the temples. I have never seen an explanation given for the false messianism and apostasy of Shabbetai Tzvi.

To my mind, the tragedy of Shabbetai Tzvi is different from the others in that it didn't involve a large loss of life, and while it did involve a great loss of property it overwhelmingly heralded a spiritual malaise in which many people converted in Islam and many others lost their faith altogether. I would like to know if there are any theological explanations that have been given for this tragedy in particular?

To be clear, I am not asking for a general theological justification for suffering, for apostasy or even for false messiahs. I am asking whether or not there are published theological justifications for the false messianism and apostasy of Shabbetai Tzvi in particular. Did scholars at the end of the 17th and beginning of the 18th century find ways of explaining the theological necessity of what had transpired? Did scholars in the 19th and 20th centuries look back on Shabbetai Tzvi and see how he fit into some kind of 'plan'? Are there scholars today who claim to understand his role in the evolution of Judaism?


texts: Getting a parking ticket in order to help a parent

texts: My mother asks me to help her carry in some stuff into her apartment. I can't find a legal parking spot. Does the mitzvah of kibud av vi'eim require that I double park and take a chance at getting a $75 ticket in order to help her? I'm aware of the basic din that one doesn't have to spend their own money on kibud av but was wondering if this would be different because of a)it is only a safek loss because there's a significant chance that I won't get a ticket b) theoretically I could probably find a spot far away if I would drive around at which point I could run back to my mother's place and help her. It might be a big tircha and difficult it wouldn't be a monetary loss which would mean that I'm choosing to take the monetary loss because of my own convenience and c)maybe having to pay a fine for double parking is not halachically considered as using money for kibud av since it is an indirect expense. It's not like spending your money to buy a bagel for your father who is hungry.


texts:
While the start of Vayeshev (the start of Genesis 37) sounds as though the events all take place at one time, so that Yosef was sold (verse 28) at age seventeen (as mentioned in verse 2), it's not clear in that regard, and certainly can be read otherwise. Indeed, arguably it's less reasonable to read the verses that way, since quite a bit is mentioned in the passage: the relaying of gossip, the making of a shirt, the first dream, the second, the brothers' travel, and Yosef's.

I do know that the g'mara (M'gila 17) says he was sold at age seventeen, but commentators on Tanach often explain it differently from the way Chazal do.

Are there any Jewish commentaries that claim Yosef was sold at an age other than seventeen? What commentary, what age, and what (if any) reason does it give for saying so?


texts: If you have trouble fulfilling a promise

texts: If you promised to give a $500. a month to a given charity as long as you had the money, and later your expenses go up such that the only way to give the money to the charity is to not feed your family, are you still obligated to give the money?


texts: Why do we say Shalom Aliechem in Kiddush Levanah? And what should one do if there are no other people around (or not enough people around)?


texts: First time lighting Chanuka candles is on second night

texts:
If one didn't light Chanuka candles until the second night, how many candles should he light?

According to the reason that we add a candle a night is "Maalin Bakodesh" (we always add in holiness), there is no reason to light more than one. If the reason is "Keneged [Yamim] Hayotzeim" (the amount of days that passed) one should nonetheless light two.

Do any of the Poskim discuss the Halacha in such a situation?


texts: Is there a time limit for Borei Nefashos and Beracha Me'en Shalosh?

texts:
It seems that there's a 72-minute period after eating in which one must bentch.

Does this also apply for Borei Nefashos and Beracha Me'en Shalosh?


texts:
Is it true that there is a Jewish custom not to eat after animals (even if not mius issue (ie the person eating does not know))

ie if a rat ate a piece of a fruit I can't just cut off that part and eat the rest

If yes, what is the source?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: How does God's bet with Satan square with monotheistic theology?

texts:
One day the divine beings presented themselves before the LORD, and [the] Satan came along with them. The LORD said to the Satan, “Where have you been?” ... -“I have been roaming all over the earth.” ... -“Have you noticed My servant Job? ... a blameless and upright man who fears God and shuns evil!”... -“Does Job not have good reason to fear God? ... You have blessed his efforts so that his possessions spread out in the land. But lay Your hand upon all that he has and he will surely blaspheme You to Your face.” ... -“See, all that he has is in your power; only do not lay a hand on him.” The Satan departed from the presence of the LORD." Job.1.6-12

This passage was written presumably with Ruach Hakodesh, i.e. God dictating the happenings to a scribe, and not Job (or someone else) fantasizing about the cause of the events. However, it clearly presents God and Satan in a henotheistic way, e.g. God doesn't know Satan's whereabouts, Satan distrusts God's explicit knowledge, God lets Satan do as he pleases with God's devoted servants, etc.
How does this opening to a prophetic book square with Judaism monotheistic theology?


texts: Counting the omer with doubt before the fixed calendar

texts:
Currently, according to a previous question on this site, we count the omer without doubt: "Today is the Xth day of the omer" because we have a fixed calendar, and because counting with doubt is invalid.

But what happened before the establishment of the fixed calendar?  Did the community adjust their counting once the messenger of the new month arrived?  Did Shavuot start on different days in different places?  Did we count like we leyn on Sukkot chol hamoed ("Today is the 3rd day and today is the 4th day")?  Or did folks in chu"l neglect this mitzvah?


texts: Are the talmudic "Prushim" the Rabbinic Pharisees?

texts:
In Masechet Sotah, 20a, the mishna details harmful forces and reads (translation from dafyomi.co.il)

  The following destroy the world - a foolish Chasid, a crafty evildoer, a woman who is Perushah, and the afflictions of Perushim.

The gemara on 22b expands on this and quotes a Braita which reads

  (Mishnah): Blows of Perushim...
  (Beraisa): There are seven types of (improper) Perushim: Shichmi, Nakfi, Kizai, mi'Duchya, one who says 'what is my obligation? I will do it!', from love, and from fear.

But the website inserts the word "improper" into this -- according to the text, there simply are 7 types of Perushim and all 7 are bad. Later there is a defense of 2 of the types, but the defense (mitoch shelo lishma, ba lishma) doesn't mitigate the fact that all 7 groups, which might constitute the entire perushi population, don't act in a desirable way:

  (Abaye and Rava): From love and fear (of reward or punishment) should not be taught (for these are praiseworthy)!
  1.(Rav Yehudah): One should always engage in Torah and Mitzvos, even Lo Lishmah (with ulterior motives), for this will lead him to do them Lishmah (to become close to Hash-m).

[Side note -- this defense could easily be applied to all 7 groups though it isn't, and the dafyomi site inserts "for these are praiseworthy)"]

The Yerushalmi Berachot, chapt 9 halacha 5 says that "none is as beloved to [God] as the Parush due to love, like Abraham." This would indicate that there is one positive group of perushim and all the rest are negative.

I know that the word Perushi is used to apply to different groups in different contexts, but does the Bavli ever associate the Perushim with the Rabbinic/Oral Law adherents that other texts call Pharisees and which are a positive group, or does the gemara consider the Perushim just an ascetic group that is worthy of being condemned?

Though they are sometimes characterized as ones strict in adherence to the law (Shabbat 13a) this is not praising their intentions, just observable behavior. There is a reference in Vayikra Rabbah that equates Perushim with Kedoshim but the gemara doesn't make that connection.

According to the Bavli, are there only 7 types of Perushim (all bad and distinct from the Jews who are admirable) or are there just 7 types of improper ones implying an entire population of "good ones" which would be the "Pharisees" that other texts have connected with modern day Judaism, not included in these 7 groups?

I note a Sadducee tag but no Pharisee tag.


texts: What would be the qualifications for something to become a Minhag today?

texts: Assuming there exist some criteria for establishing minhag and minhag hamakom, and assuming minhagim could still come into being in today's times, what would be the qualifications for something to become a Minhag today?


texts: What's the history of Hekhalot/Heichalot/Heikhalot literature?

texts:
There is a field of study, which focuses on the Hekhalot literature.  However, the internet gives conflicting information about them.

For example, some state that they were written by the early Tannaim near the first century around the time of the Mishna.  Others argue they were written around the year 800 as a response to Islamic influence.  Many articles refer to the Rabbis of Israel, other to the Byzantine area, and others to Bavel.  The literature as a whole is also often referred to as a group, but not specific book or collection of fragments is explicitly mentioned.  (This is akin to talking about the Bible, but never stating which books the bible is composed of)

Where can the texts be found, when were they written, and where (Israel? Bavel? elsewhere?) were they written?


texts: Was Jeremiah alive during the rebuilding of the temple? Please cite your sources.


texts: I know someone who, when leining Megillat Esther, they use a different voice for each character, and while their leining they speak in a tone of voice which represents how they believe the character would speak at this point of the story. He does a great job bringing the Megillah to life. My question is is there any halachig problem with doing thee voices?


texts: What is Issur Moisef I heard two people talking about this concept in the context of "AIN ISSUR CHAL AL ISSUR" please illustrate with example?


texts: When the Cohen is asked to leave the shul, doesn't that force him to miss the mitzvah of hearing part of Kri'at Hatorah?

texts:
Occasionally, when there is a weekday simcha in my shul and the gabbai wants to give aliyot to 3 Yisra'elim, he asks the Cohen to leave the shul, which he does.

So, by requesting him to do this, isn't he preventing him from the mitzvah of listening to the public Torah reading? Does he really need to leave the shul?


texts:
Today (25 March 2020) a group of 14 Sephardic rabbis in Israel approved the holding of virtual seders, provided the video conference is operating before the start of Pessah and left running after the seder. The rabbis also said that this permission is “for emergency times only.”

Their motivation was pikuach nefesh: "It is important to lift the spirits of the elderly, who have been separated from their families and others to avoid contracting the deadly virus, and to give them motivation to keep fighting for their lives, and to prevent depression and mental weakness which could lead them to despair of life."

Ashkenazi Chief Rabbi David Lau and others criticized the ruling.

What, exactly, are the halachic objections to this set-up as they described it?


texts: How to know when a Gematria match is meaningful or not

texts:
I have been interested in the subject of Gematria for some time, and have found many very interesting matches. For example....

Yaakov ben Rivka = Yisrael (both 541)
Shlomo ben Dovid Hamelech = Kohelet (535 and 536, deemed equal).
Hashem God of Israel = 613. (i.e. Hashem Elokei Yisrael). And we all say that Hashem, Israel and Torah are all one ("Chad Hu") (meaning, the same!).

And quite a bunch of others.

Of course, you also have the famous ones (not my thoughts) such as

Moshe Rabeinu = 613
Torah = 611 (and not 613, since it says Torah Tziva Lanu Moshe and Moshe didn't teach the first 2...Hashem did.

HOWEVER, here is my dilemma.

While certainly, you can find a few here and there, in addition to the example of 541 (Yaakov ben Rivka and Yisrael), the sum 541 also equals the following 3,443 verses! Starting with Beraishis, "the tree should make", "to you all", G-d on the 7th", "and man became a soul" (living is the next word since it's Hebrew). Then there are thousands of others. Then there are the words such as "I find" (Matzasi), To Sarah (U'LeSarah"), etc. etc.

So how can one ever know when it is real and meaningful and when it is coincidence. And I refer even to the sages of yesteryear. How, I would love to learn and understanding if an explanation can be given to me. I haven't asked anyone this yet (except someone who didn't really know), so I am eager for an answer.

Thanks!


texts: Where (preferably online) is the passage of Rabbeinu Bahya Ibn Paqud in his Chovos Halevavos (in Shaar HaYichud I believe) in which he proves the existence of the Creator by citing a story where a comparison is made to the ability to detect non-randomness in a well written poem (i.e. that it was not created accidentally by spilt ink)?


texts:
On Avodah Zarah 75a (dibur hamtchil "ולא פליגי"), Shabbos 85b ("בנוטה שורה לכאן ושורה לכאן"), Sukkah 40a ("ה"ג עצים דהסקה תנאי היא"), and Makkot 19b ("רישא במעשר שני טמא") there are personal comments by Rashi (or in the case of the Makkot source by his students) about Rashi's life, family, teachers, etc. Similarly on Brachot 25b ("והרי לבו רואה את הערוה"), Tosfot mentions Shemaiah, Rashi's student. Does anyone know of other such references in Rashi, Tosfot, or other Rishonim? Where do we learn about Rashi's birth city, family, children's names, etc.?

Edit: I found two more citations on Pesachim 76b ("אמר לך רב דכולי עלמא ריחא מילתא") and in Tosfot on Shabbos 54b ("רב"). The relevant lines and translations are as follows:

Avodah Zarah 75a, Rashi ("ולא פליגי")

  לשון אבא מורי מנוחתו כבוד והוא נראה בעיני והראשון לשון מורי וקשיא לי בגווה

  This is reading of my father, my teacher, may he rest in peace, and this seems to me [to be the correct reading]. The first reading [is that of] my teacher, and it is difficult for me since in the language of Sura, Rav and Shmuel certainly disagree (Sefaria translation).

Shabbos 85b, Rashi ("בנוטה שורה לכאן ושורה לכאן")

  כך נראית שיטה זו בעיני ולא פירשו רבותי כן שהם פירשו קרנות אלו גבולין ויש לי גמגומים בה הרבה גם בכל הש"ס לא שמעתי קרנות אלא זויות ומצאתי לי סמך ביסודו של רבי שמעון הזקן אחי אמי מפי רבינו גרשום אבי הגולה ותשובת רבינו יצחק בן יהודה שהושיבה בג' פנים לא ישרו בעיני

  This is how this shita appears to my eyes. And my rabbis did not expound thus. They expounded that karnot are "borders" and I have reservations in this [exegesis]. Further, in all shas I have not heard other than that karnot are "corners." And I found support [for my opinion] on the foundation of Rabbi Shimon HaZaken, my mother's brother, [who learned this] from Rabbenu Gershom, the Father of the Exile, and [in] the responsa of Rabbenu Yitchak ben Yehuda, who responded with three panim [i.e. interpretations]. It is not "straight" [i.e. clear] in my eyes.

Sukkah 40a, Rashi ("ה"ג עצים דהסקה תנאי היא")

  מצאתי גירסא זו בספר כתב ידו של רבינו גרשום בן יהודה מנוחתו כבוד ובסדר ישועות של רבינו יצחק בר מנחם

  And I found this version in a manuscript of Rabbenu Gershom ben Yehuda, may he rest in peace, and in "Seder Yeshuot" of Rabbenu Yitzchak bar Menachem.

Makkot 19b, Rashi ("רישא במעשר שני טמא")

  רבינו גופו טהור ויצאה נשמתו בטהרה לא פירש יותר מכאן ואילך לשון תלמידו ר' יהודה בר' נתן

  Our Rabbi, pure of body, died with his soul pure. He did not expound further than this point. From here on out, the language is that of his student Rabbi Yehuda bar Rabbi Natan.

Pesachim 76b, Rashi ("אמר לך רב דכולי עלמא ריחא מילתא")

  וכן הוא בתשובת הגאונים ואף משמו של רבי אליעזר בן יצחק

  And thus it is in the responsa of the Geonim, and even in the name of Rabbi Eliezer ben Yitzchak.

Brachot 25b, Tosfot ("והרי לבו רואה את הערוה")

  אלא דרבינו שמעיה תלמידו של רש"י פסק כת"ק

  But Rabbenu Shemaiah, the student of Rashi, paskened as the Tanna Kammah.

Shabbos 54b, Tosfot ("רב")

  כך קבל רבינו שמואל בשם רבינו שלמה ששמע מרבי אליעזר רבו

  Thus received Rabbenu Shmuel in the name of Rabbenu Shlomo who heard from Rabbi Eliezer his teacher.

All but the first translation are mine, so please comment and/or edit if I have misunderstood and words or phrases.


texts: Why recite the fourth Berachah of Bentching in a case of doubt?

texts:
If someone is in doubt whether or not to Bentch, we take the strict approach and require the person to Bentch, as it is a Biblical requirement (see here), unlike most Berachoth, for which the rule is not to recite a potentially unnecessary Berachah.

Although the fourth Berachah is not considered Biblical, the Mishnah Berurah (184:4, s"k 13), based on the Magen Avraham, says we don't want to treat Bentching disrespectfully, so we should recite the fourth Berachah as part of the whole.

Is this widely accepted, and what is the basis for this ruling? (I saw the citations in the Sha'ar HaTziun and looked up the Magen  Avraham; it seems to me that it is a Da'ath Yahid following a Da'ath Yahid, but maybe I'm mistaken).


texts: Women and girls covering their heads when lighting candles

texts:
I'm not sure how widespread the following practice is, since, as a man - and even since I was a young boy - I have always taken little notice of other women and girls outside my immediate family as I (usually hurriedly) leave my home and go to Shul on Friday afternoons and 'Erev Yom Tov.  But I have observed, here and there, women who don't constantly cover their hair, as well as unmarried women and young girls, who specifically wear some sort of head covering when they light candles.

How widespread is this practice, and is it required (at least by some)?


texts:
When, in musaf for Shabbat Rosh Chodesh, we recall the destruction of the Beit Hamikdash, the text indicates not just that our forefathers were responsible for sinning that caused the destruction, or at least one of them, but that we, distinct from them, caused it. The text in my siddur reads "וּלְפִי שֶׁחָטָאנוּ לְפָנֶיךָ אֲנַחְנוּ וַאֲבותֵינוּ חָרְבָה עִירֵנוּ וְשָׁמֵם בֵּית מִקְדָּשֵׁנוּ". (In the musaf for yom tov, it seems that we as a collective whole were responsible for the exile)

Is this saying that our current sins are continually destroying the temple (and if so, isn't our use of liturgy which insists that we continually sin making it impossible to conceive of a rebuilding)? Or is this saying that, in the same way that all Jewish souls were at Sinai, somehow, all souls were there to be complicit in the destruction?


texts: How old is the custom to eat dairy on Shavuos?

texts:
I don't think I've ever seen a rationalization for this custom in works earlier than those of the Acharonim. I've never seen any Rishonim even mention it; certainly not earlier authors.

What's the earliest source we have for the eating-dairy custom? Or does anyone mention how old it is?


texts: Can you daven mincha & ma'ariv in shul after making making Kiddush at home on Shabbat eve?

texts:
Let's say that you are the only qualified Ba'al Tefilah in a small summer community that has just 1 shul. (Yes, it does happen!)

Shabbat starts late (around 8:15 PM, say). You have a disabled child who is on a strict schedule and cannot stay up later. Your wife wants to start Shabbat early so that the family can have the Shabbat meal together before your child most be in bed.

We know that you can't eat or drink before making Kiddush. I also assume that making Kiddush is an acceptance of Shabbat. And, once you have accepted Shabbat, how can you say a weekday mincha afterwards? But the shul is counting on you to say mincha because no one else can do *chazarat hashat"z" except you. (Other cong. are old people who can't stand on the bimah for that long.)

What should you do regarding Kiddush & mincha?

Should you say mincha home, make kiddus & eat, go to shul but have everyone else daven mincha for themselves, then you can say Kabalat Shabbat & ma'ariv?

What about saying the Kiddush in shul? Can or should you do that, even though you already made Kiddush at home?

Any other scenario?


texts: I'm looking for a pasuk to pay tribute to a couple being honored for their service to both my local community and the greater Jewish community. Does anyone have one I can use?


texts: Reciting a Posuk representing your name at end of Shemona Esrei - source?

texts: Many Sidurim mention in the name of the Shela that one should say a Posuk at the end of Shemona Esrei that begins and ends with the same letter as ones name. Does anyone know where in the Shela this can be found?


texts: Counting Omer before the conclusion of Shabbat/Yom Tov?

texts: If one counted the omer before saying havdalah (or even 'hamavdil bein kodesh l'chol), does the omer count?


texts: Can a thread be sown around tzitzis to keep them hanging in the correct manner?

texts:
According to Mishnah Berurah 11:15, the mechaber writes: "Yesh omrim that one must make a point of hanging the tzitzis to the length of the talis".  MB 73 writes this is l’chatchila, but b’diavad, there is no insistence on it.

Nowadays, it seems that the tzitzis are tied tightly to the talis so that they won’t slip from the length of the talis.  Chabad solves the problem by making two holes.

My question is whether it would be permissible to fasten the tzitzis to the length of the talis by means of a thread that would just encircle the tztizis and keep them secured to a point along the length of the talis.  This would be done after the tzitzis have been tied. The purpose of the thread would be to anchor the tzitzis to the talis so they don’t drop down.

In the picture, I've drawn where a thread could be sewn to just anchor the tzitzis in one spot.  The thread would go around the tzitzis and would not interfere in any way with the tzitzis themselves.  It would simply serve to keep the tzitzis in one place and prevent gravity from pulling the tzitzis down.


texts: Is it permissible to benefit from an action on shabbos by someone who follows a valid but more lenient ruling?

texts:
If there is an action which not all poskim agree is melocho and one person holds by the more lenient opinion is it permissible to benefit from that action or ask them to preform it?

For example if one did not use the eruv in a certain area could you ask someone who does to carry an object or push your stroller for you?


texts: What was the sin of the builders of the tower of Bavel?

texts: God seems very angry with, and punishes the builders of the tower of Bavel, but it is not clear exactly what their sin was. Did they violate one of the 7 mitzvos b'nei Noach? What exactly was their sin?


texts: What does it mean that there was "great wrath upon Yisrael" in Melachim II 3:27?

texts:
Melachim II 3:27

כז. וַיִּקַּח אֶת בְּנוֹ הַבְּכוֹר אֲשֶׁר יִמְלֹךְ תַּחְתָּיו וַיַּעֲלֵהוּ עֹלָה עַל הַחֹמָה וַיְהִי קֶצֶף גָּדוֹל עַל יִשְׂרָאֵל וַיִּסְעוּ מֵעָלָיו וַיָּשֻׁבוּ לָאָרֶץ׃

And he took his first-born who would reign after him, and brought him up for a burnt-offering on the wall. And there was great wrath upon Israel, and they withdrew from him and returned to the land.

Three questions:
1) Whose wrath was upon Yisrael?
2) Why was wrath upon Yisrael?
3) What was the result?  Did they completely defeat Moab?

I've read various answers in various commentaries, but they all seem to make bold assertions without showing their work or proving their claims.


texts: The definition of ריב and its applications?

texts:
The verb ריב is often translated as quarrel, dispute, murmer, strife or argument, which seems quite logical when looking at Bereshit 13:7 when the herdsmen were bickering about land because it couldn't bear them all in order to dwell together with all their animals.

But in Shemot people seem to ask for reasonable stuff, basic needs, life essential things like water and food. And although the people sighing and show their tempers, does this mean they really had a 'fight' with Moshe? I don't see much discussion, debate or contra-arguments comming from Moshe.

In Shemot 15:24 it is as if the people queried Moshe.
A query is a question, often expressing doubt about something or looking for an answer from an authority.

In Shemot 16:3 as if the people sigh and are longing for something

Shemot 17:2 as if they require, or demanding something.
(p.s. in 17:3 another word is used for murmering).

Is seems more like the feeling people had in Shemot 15 is growing into what adventually turns into the expression: Is G-d in our midst or not? (Shemot 17:7).

Does the verb ריב really always defines discussion, dispute, strife, fuss or is it also used in other ways? What is it's definition? In which ways is this verb used and does it show different meanings?


texts: Speaking with/Dreaming of Eliyahu Hannavi?

texts: What are the various opinions on the matter? I know this is vague, but I'm really at a loss. My mother claims to have seen/spoken to Eliyahu Hannavi many years ago, so I'm curious on if we believe halakhically that this can be real, etc.


texts: Why are we forbidden to wear leather shoes on Yom Kippur?  Is it because leather shoes are a sign of wealth, or comfort; or does it have some thing to do with cruelty to animals?


texts: Why does the gemara sometimes use a mashal to explain a statement?

texts:
Sometimes the gemara (or a braysa) will say something and then give a mashal (parable) to explain the true intent of what was previously said. Why does the gemara do this? Why not simply make the original point clear so it does not have to end up adding to, or modifying the original point?

[Note: We could divide mashalim into two categories. 1- those brought by the original speaker and 2- those brought by a different person. I'm really asking about mashalim brought by the original speaker.]


texts: Is it true that every 50th letter of the Hebrew Pentateuch text spells the word "Torah"?

texts:
According to some online sources, if you take every 50th letter of the first two books of the Torah, you'll end up with a repetition of the word "Torah". And the same applies but backwards for the 4th and 5th books.

And the same counting in the 3rd book will give G-d's Name.

Is this true?


texts: Why do we say "ואתה עתיד ליטלה ממני"?

texts:
In אלוקי נשמה, we thank ה׳ for giving us our souls, and we say that He is destined to take them from us.

Isn't this saying that משיח will not come in our lifetime?
Why aren't we hoping for תחית המתים?


texts: Why do we say "Hashem" instead of "Ado Nai" when that is instead of pronouncing the yud-hei-vav and hei?


texts: Is hair considered as flesh for tachanun (nefilat apaim)?

texts:
From the answer to Is a cloth covering required for Tachanun?:

  The Aruch Hashulchan (131:7) and Mishnah Berurah (131:3) both say that one should cover his face with a cloth and not merely one's hand, because a person's own flesh can't be considering a covering for itself.

What about hair? Is hair considered an acceptable covering for this, or is it still part of the body? Assuming your own hair, attached to your head.

In case anyone is wondering how this would even work... i need a haircut.

Also see Putting the head down for Tachanun with a non-cloth covering


texts: What direction did the Great Sanhedrin face?

texts:
In the standard scheme of the Temple and the Great Sanhedrin, taking the fact that they sat in an arc, what direction did they face - South (Altar), East (Ezrat Nashim), West(K"K) or North (wall)?

I've found this drawing of the Temple of the Institute of the Temple (מכון המקדש), seemingly depicting the Sanhedrin facing west (K"K):

Does anybody know the source of this detail? It also puts the Sanhedrin into the Azara, which is impossible as they are not Kohanim - could it be a mistake?


texts: Why does the Torah mention the lineage of Yishma'el and Esav?

texts:
The first Rash"i in the Torah cites Rav Yitzchak's question as to why the Torah didn't begin with the first mitzvah, because it's assumed that the purpose of the Torah is as a mitzvah guide and not a history book.

However, what doesn't get answered is if we should assume that if there is a necessity to include historical figures, why not limit it to those that in some way influenced only Jewish people? In other words, should we assume that the Torah is meant to be a book for the Jewish people? (Not that we exclude Gentiles from learning the Torah if they wish, but it's main purpose is for Jews.) So, why do Jews need to know the family history of non-Jews such as Yishma'el and Esav?

I can see that at least regarding Esav's lineage, Amalek, might have some Jewish "significance" as eventually that nation attacked B'nai Yisra'el. But, if a non-Jew had no direct connection in any way with B'nai Yisra'el, why do we need to know the family lineage at all?


texts:
Most botai din today are mainly involved with gittin. That is something one has to use them for. How do they go about learning it. Which sefer do they mainly use. I am mainly looking for some modern sefer who has gone through all the others like the MB did for orach chaim.

Just learning the Shulchan aruch wont get you very far even with its main meforshim.
I would also like to know if anyone can add to my list of prewar mefarshim (below) on the shulchan aruch or have an index to it. These are mainly downloaded and printed from hebrew books. I believe in having everything possible in front of me when learning.

טיב גיטין
כרם שלמה
מחשבת הקודש,
שבילי תורה,
גט פשוט,
נודע בשערים,
דרישת ארי,
זקן שמואל,
מחצית השקל,
ראש פינה,
אבני מילואים,
תורת גיטין
ערוך השולחן
חזון איש
שדה אליהו,
לבוש,
יד אהרן,
כנסת הגדולה,
ישועות יעקב,
שמן למאור,
גט מקושר,
ברכת המים
מכתב מאליהו,
אהלי שם
ביאור מנחם


texts: What was daily life like for Jewish women living in al-Andalus in the 10th/11th centuries?

texts:
The emir of Al-Andalus (approximately the Iberian peninsula) declared himself a new caliph, breaking off from the caliphate in the east, circa 950 CE.  I have read that the next couple hundred years were particularly good -- as European medieval history goes -- for the Jews.  Histories of the time talk about the freedoms available to Jewish businessmen and professionals (like doctors).  The ones I've found are light on "daily life", particularly for women.

From the perspectice of Jewish practice, what did a typical day look like for a woman living then and there?  Did she pray (how?), participate in Jewish education (e.g. as a teacher), study Jewish topics (what?), have any leadership role in the community?  What customs or halacha governed interactions with men, or with the non-Jews living there at the time?


texts:
Assuming that one is forbidden from taking Judaic materials into a bathroom (referenced here https://judaism.stackexchange.com/questions/60768/source-for-keeping-holy-books-out-of-bathroom and here Bringing wallet with benscher into bathroom) how strictly is this applied?

I was visiting my kid's dorm this morning and there is a laminated "Asher Yatzar" on the outside of the bathroom door. However, the door swings IN to the bathroom, so the printed bracha swings into the bathroom each time the door is opened. Is this a problem (I am not asking for a psak, but for any discussion of this as a phenomenon or practice, plus any sources which deal with something like this)?


texts: What page of the Babylonian Talmud has the most words?

texts: Looking for what page of the traditional Vilna Shas edition of the Babylonian Talmud has the most words?


texts:
The Talmud (AZ 27b) and in the Tosfot talks about the issur to frequent the מינים and to cure by them:

  לא ישא ויתן אדם עם המינים ואין מתרפאין מהן אפילו לחיי שעה וכו' שאני מינות דמשכא דאתי לממשך בתרייהו וכו'

1) Is another benefit permitted? For example, to receive a gift from him? Or the man became like an איסור הנאה , a דרבנן extension to the issur to benefit from an avoda zara?

2) In the history, there was some mathematicians that were religious or theologists.
So, is it permitted to use "their" theorems? Is it considered a profit from the מינים ? ("to use" include to use them in a mathematical proof, but also in everyday life... when using a system based on this 'technology'.)

3) IMHO, in almost all cases, if he did not discover this, another man did. Just question of time. But, now, the theorem is called on the name of the מין so maybe remains some אתי לממשך בתרייהן ?

4) Or, sometimes, even they were not, but, they learned mathematics from missionaries etc.
Does the problem propagate ?

5) More recently, a computer language was created by a missionary. (I suppose, with a growing up team around him -- as usual in hack community.)
Is it permitted to program with this language? Or, much more important: to access a website that runs this language?

Again -- if the language did not exist, the developers just chose another... הנאה הבאה לו על כרחו ? Or even not considered an הנאה : for me there is absolutely no gain from using this language.
is a mathematical concept, a man's creation, or he just was who Hashem choose to discover one of His world's rules?...


texts: Can a Jewish woman sing in front of a non-Jewish man?

texts:
Suppose I am a Jewish woman. Suppose I am in a taxi (or similar semiprivate place) with a male cab driver who I am quite sure is not Jewish. May I sing in front of him?

Hypothesis: That since the prohibition of kol isha does not apply to non-Jewish men, I will not be guilty of lifnei iver by singing in this situation. Correct?


texts: Why is it that you are not allowed to be intimate with your wife during niddah, but you are allowed to eat food prepared by a niddah?

texts:
I understand the basis from Leviticus for prohibiting intimacy during the niddah period.
The answers to this question say that there is no issue with eating food cooked by a Niddah because "even if we were all pure, one would generally only choose to avoid eating impure foods if one would have needed to remain pure later on for various sacrificial or Temple related rites."
One might argue that:

Intimacy with a niddah makes you impure.
Eating food cooked by a niddah also makes you impure in exactly the same manner and to the same degree.
This impurity is the only reason to abstain from intimacy with a niddah.
This impurity is generally not a good reason to abstain from eating food cooked by a niddah until the Temple is rebuilt (and even then only temporarily and in special cases).
Hence, we should also generally not abstain from intimacy with a niddah until the Temple is rebuilt (and even then only temporarily and in special cases).

This argument seems flawed, but I don't have the Torah knowledge to explain why it's flawed. Premises 2 and 3 seem the most questionable.


texts:
The Talmud in Berachos 5a says: "Rava said: If a man sees suffering coming on him, let him examine his ways..."

does this mean the suffering is to atone for his sin or does it mean the suffering is to notify him that he sinned. (or perhaps a different reason?)


texts:
Halachic Literature will, when relevant, promote certain permitted activities with respect to Gentiles because of "Darchei Shalom" (Ways of Peace).

Do we ever find situations where activities that are prohibited/problematic according to halachah are allowed because of Darchei Shalom?


texts: What is the meaning of the signs that Elijah was shown at mount Horeb

texts:
It is written in 1 Kings Chapter 19 that Elijah went to mount Horeb and was shown three signs: wind, earthquake, and fire.

  8 And he arose, and did eat and drink, and went in the strength of that meal forty days and forty nights unto Horeb the mount of God.
  9 And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and He said unto him: 'What doest thou here, Elijah?'
  10 And he said: 'I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.'
  11 And He said: 'Go forth, and stand upon the mount before the LORD.' And, behold, the LORD passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before the LORD; but the LORD was not in the wind; and after the wind an earthquake; but the LORD was not in the earthquake;
  12 and after the earthquake a fire; but the LORD was not in the fire; and after the fire a still small voice.
  13 And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave. And, behold, there came a voice unto him, and said: 'What doest thou here, Elijah?'
  14 And he said: 'I have been very jealous for the LORD, the God of hosts; for the children of Israel have forsaken Thy covenant, thrown down Thine altars, and slain Thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away.'

What is the meaning of these signs that God showed to Elijah?


texts:
It says in the Gemara in Shabbos (Daf 117b - 118) and paskened in Shulchan Aruch Orach Chaim Siman 291 that one is required to eat 3 meals on Shabbos?

What is the reason for this? Seemingly a long time ago people only ate 2 meals a day:

בְּתֵת יְדֹוָד לָכֶם בָּעֶרֶב בָּשָׂר לֶאֱכֹל וְלֶחֶם בַּבֹּקֶר לִשְׂבֹּעַ

(שמות טז, ח)

Why On Shabbos then are we required to eat 3 meals? The Gemara learns this out from a pasuk in the Torah however what is the reason behind all of it? Is it simply because the Torah says? Can a reason be given?

(obviously the third meal is a bit different that the shulchan aruch says one may be yotzee even without eating bread. As well the person might not have to eat at all if it is difficult for them (but to of course be careful to not eat too much by the 2nd seudah in order to eat the third.)


texts: Sources to encourage returning s'farim to their places

texts:
Hanging signs saying the above was not enough to make people in my synagogue put back the s'farim they have used into the bookcases.

What other mitzvos could I bring on my next edition of the signs?


texts: Elevated Ayin (ע) in Iyov 38:13 and 38:15

texts:
I noticed this in Iyov 38:13,15:

  יג  לֶאֱחֹז, בְּכַנְפוֹת הָאָרֶץ;    וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה.
  טו  וְיִמָּנַע מֵרְשָׁעִים אוֹרָם;    וּזְרוֹעַ רָמָה, תִּשָּׁבֵר.

I know about unusual letter forms. Why is this letter in particular elevated?


texts: Origin of mesora for halachos covered in Seder Zeraim

texts: Other than Berachos, there is no gemara in Seder Zer'aim. Where then does our mesora for the halachos discussed in that seder come from? The rishonim do discuss them, but were did they get it from? Were the rishonim basing their psak directly on the mishna?


texts: How does one make a Hadran on two Masechtos?

texts: I'm almost finished with learning Shavuos and Bava Metzia side by side, and I was going to make a siyum on the two of them together. That got me thinking: what should I do about a Hadran? You name the Masechtos in both the opening paragraph and the later Yehi Ratzon. Do I stick in both places both names of both Masechtos? Do I stick in both names only in one place and say the other paragraph twice? Do I make the entire Hadran twice?


texts: Imagine a non-Jewish hostel has a male and a female dorm. Does yichud allow me to sleep in the male dorm?

texts:
I'm male.  Imagine I arrive at a youth hostel where I'm the only Jew.  It's a big house on a quiet residential street; the house has been converted into a youth hostel.  There's a male-only dorm room; across the hallway, there's also a female-only dorm room.  Assume that the doors to all the dorm rooms are unlocked.

IIRC, Jewish law normally assumes that non-Jews are not "shomer negiah".  And so, if I would stay the night, I think Jewish law would consider me to be the only shomer-negiah individual staying in the entire building.  I'm not sure whether or not this would pose any halachic problem.

On the Sichos in English website, Rabbi Nissan Dovid Dubov briefly discusses the matter of yichud (seclusion) together with a large group of non-Jewish men and women.  For example, he writes:

  A woman may not ride a bus on a deserted country road even though there are many non-Jewish men and women on the bus.

Do the laws of yichud allow me to sleep in the male-only dorm room?


texts: Who says the Ribbono shel Olam in Birkas Kohanim?

texts:
I've "seen" many Talmidei Chachamim not saying the Ribbono shel Olams following each bracha of Birkas Kohanim.  At least, I hear them chanting with the Kohanim from start to finish.  Are these tefilos said only if you have a specific dream that you are worried about?

And, if I already said it, why say it twice?  (Unless once I identify that I had a dream, I take advantage.  I do recall that the Siddur Ishei Yisrael  ("the Gra's siddur") had 3 Ribbonos: the first ends v'yishmereini for the yishmerecha bracha, then v'choneini for vichuneka, the 3rd concludes with visirtzeini.  So perhaps we have a postsurgical version after the yehi ratzon was added?)


texts: What are the primary sources that discuss the rule of taking a meat spoon and using it in my dairy coffee. Would it matter how long ago the spoon was used?