texts: Origin of the expressionTalmide Tarbitsae

texts:
Rashi in Yoma 62b, when he refute a version of the text of the Gemara calls it Shitata Detalmide Tarbitsae.

  ומוספין של שבת - שנאמר בהם שני כבשים ודאי שנים שוים לעיכובא מדלא הדר כתב בהו אחד לרבות אע"פ שאינן שוין להכשיר כך שמעתי וקשיא לי עיכובא מנלן ונראה בעיני דהכי גרס מוספין ודאי שנים למצוה מצותן להיות שוין ולא גרסי' מדלא כתיב אחד אחד ושיטתא דתלמידי תרביצאי היא

When searching in Sefaria, I found similarly Girsa Detalmide Tarbitsae. It seems to be Girsa from bad students. In Sefer Haruch on the word Tarbats, one of the meaning o Tarbitsa is Beth Midrash. The expression "Detalmide Tarbitsae" about a wrong is often used in Poskim. Some books seems to think that they are scholars after the Savorayim period. If it is the case, why are them reported only when they adds are viewed as false. Is someone able to explain consistently this expression.


texts: Can anyone find or bring me a rayah from the gemara/rabbinical sources which implies/states explicitly that it Asur to tell Lashon harah to G-d?


texts:
I was under the impression that "gentile" was a blanket term for all non-Jews. I was having a conversation with my great aunt, and referred to a Muslim as a gentile, and she claimed that "gentile" only refers to Christians.

What's the truth about this? Are Christians as well as Muslims, Hindus, etc. gentiles, or only Christians?

Is her view the truth, or simply a result of conversations with Jewish friends in which the word "gentile" comes up only being in reference to Christians? She is over 90 years old and is a lapsed Reform believer.


texts:
Where is there a source for having long payos ,and if there are sources what is the oldest source.?

I am talking about the extra length besides for the halachic necessity.

Like behind the ears or down to the chin.


texts:
Devarim 3:11 desribes Og's bed as being made from iron. What does the the Torah add by describing Og's bed as being made from iron?
The Ramban comments that it demonstrates how tall he was, that wood would not have been strong enough. But surely a bed could be made of wood with the appropriate construction to carry any amount of weight. Also, being tall does necessarily equate to being heavy.


texts: Is there any problem with taking a shower after dipping in the Mikvah? I once heard there was.


texts: why is a half `Eved` not freed automatically

texts:
The Mishnah in Gittin debates a situation of a slave (Eved Cna'ani) of two masters that one of the masters frees him, this turns him into a half freed man  (and Jewish) and half slave (and not Jewish?!).
The solution of the Mishnah is to force the other master to free him.
Why is he not freed automatically like in the next Mishna (Mishna 6)? : "With regard to one who sells his slave to a non-Jew or to someone outside Eretz Yisrael, the slave automatically goes free"

Mishnah Gittin 4:5

  One who is half slave and half free-man, serves his master one day and
  [works for] himself one day. These are the words of Beit Hillel. Beit
  Shammai said to them: "You have repaired [the situation] for his
  master, but for himself you have not repaired it. To marry a
  maidservant is impossible [i.e., forbidden], for he is half-free. [To
  marry] a free-woman is impossible, for he is half-slave. And was not
  the world created for the sake of reproduction, as it says (Isaiah
  45:18) "Not for emptiness did He create it, but for settlement He
  formed it." Rather, due to Tikkun HaOlam, we force his master and he
  makes him a free-man, and [the slave] writes a document [of debt] for
  half his value. Beit Hillel retracted and ruled in accordance with the
  words of Beit Shammai.


texts: Tznius in semi-private locations - gym for women

texts:
I've been reading Oz vehadar (R' Pessach Eliahu Falk) and one doubt came up:

If a woman should stay tznuah even in private (like rules on what pajamas not to wear, and about the length of the nightgowns, etc.), how come there are plenty of women-only gyms, and beaches in which women can be on bathing suits - of course, assured no men are around - and so on? Should I quit all these?


texts: Does חֵטְא וְעָוֹן include violating positive commandments

texts:
Do the words commonly mentioned in scripture E.g exedos 34,6 ֶפֶַשע חֵטְא וְעָוֹן specifically refer to negative commandments that one transgresses or do they include not performing positive commandments? how about if they are Rabinik?

Related sources please

For example e"h 178.21 from the end of rambam laws of sotah:

  Whenever a person is not careful regarding [the conduct of] his wife, his sons and the members of his household, warning them, and scrutinizing their ways at all times so that he knows that they are perfect without sin or transgression, he is himself a sinner


texts: Do we have a religious obligation to take care of the environment, and if so how far does it extend?  Should I spend money to decrease my carbon footprint?


texts: Are there examples of backward time travel in the talmud and/or midrash?

texts: The gemarah discusses a story where Moshe is taken to see the lecture hall of Rebbi Akiva and the midrash discusses God showing Adam ensuing generations and their scholars. I would like to know if there any examples of backward time travel, where someone living at a later chronological date is shown or taken to an earlier time.


texts: French and Italian are Related: Linguistic Knowledge in the 12th-14th Centuries

texts:
In this answer to a question that concerned the ways in which languages change and evolve, @SethJ made reference to a sugya that discusses the differences between different dialects of Aramaic, and a corresponding Tosafot that evidences an awareness of different Romance languages belonging to the same language family. I am trying to find this sugya (and this Tosafot), but with no avail. Does anybody know which passage SethJ was referring to?

(I have already asked this by means of a comment on SethJ's answer, but since he doesn't know I figure that asking it again as its own question might draw it to the attention of a broader range of people.)


texts: I'm hosting an event on Tu B'av and I need to decide on the menu. Are there any foods that are particularly appropriate for the holiday?


texts: Bentching after accidentally eating prohibited foods

texts: Should one recite Birkath HaMazon after eating foods that one did not realize were prohibited, or does this fall under the idea that doing so is offensive?


texts: What is the shir shel yom for Rosh Hodesh Tevet according to the tradition of the GR"A?

texts:
My understanding of the tradition of the Vilna Gaon (whose tradition is followed in Israel) with respect to shir shel yom is that every day has exactly one shir shel yom. For example, during Hanukkah, the shir is Psalm 30 and on Rosh Hodesh it's Psalm 104 instead of the regular shir shel yom.

So my question is on Rosh Hodesh Tevet (which is also Hanukkah), what is the shir according to this tradition?


texts: Name changed due to illness - Does this necessitate a new Kesuba?

texts: A man or a lady were ill and a name was added to their previous name. Would there be a need to write a new Kesuba? Is the Halacha the same by a man who has an added name as by a woman who has an added name? (sources)


texts: Do fathers revoke all their daughters' vows right before they turn 12.5?

texts:
Nedarim 10:4, dealing with a case where a father has used his authority to marry off his 12-12.5 year old daughter through eirusin and is now finishing the marriage through nisuin, says:

דֶּרֶךְ תַּלְמִידֵי חֲכָמִים, עַד שֶׁלֹּא הָיְתָה בִתּוֹ יוֹצְאָה מֵאֶצְלוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ בְּתוֹךְ בֵּיתִי, הֲרֵי הֵן מוּפָרִין. וְכֵן הַבַּעַל עַד שֶׁלֹּא תִכָּנֵס לִרְשׁוּתוֹ, אוֹמֵר לָהּ, כָּל נְדָרִים שֶׁנָּדַרְתְּ עַד שֶׁלֹּא תִכָּנְסִי לִרְשׁוּתִי, הֲרֵי הֵן מוּפָרִין, שֶׁמִּשֶּׁתִּכָּנֵס לִרְשׁוּתוֹ אֵינוֹ יָכוֹל לְהָפֵר:
It is the way of disciples of the sages, before the daughter of one of them departs from him, he says to her, "All the vows which you vowed in my house are annulled." Likewise the husband, before she enters into his domain would say to her, "All the vows which you vowed before you entered my domain are annulled," because once she enters into his domain he cannot annul them.

The Rambam and Shulchan Aruch pasken the mishnah in this form.
The exact case of the mishnah is not very relevant now, because girls don't get married at that age.  However, a similar case is when a girl turns 12.5 and her father loses his authority to revoke her vows.  He could say the same thing on the afternoon before her half birthday.
Does anyone recommend do that or do it in practice?


texts: I have always thought that Aleinu was a piyyut (liturgical poem), not a "prayer" since it does not have a bracha in it.  I was surprised to find that the Wikipedia page for piyyut does not list it, and that the page for Aleinu calls it a prayer.  I realize that Wikipedia may not be the most authoritative source for Jewish answers, so I am asking it here.  Is Aleinu considered a piyyut or a prayer?  Either way, why?  A related (unanswered) question is: Why are Ashre and Alenu considered communal prayers?


texts: Source for Jewish Chapter breaks in Tanach

texts:
I know that the chapter divisions are a Christian invention, and therefore don't exist in very old Jewish sources (Aleppo Codex, Leningrad Codex, dead sea scrolls, etc.). However our divisions don't always agree with the Christian divisions. What are the Jewish sources for these divisions? If we rely for example on various codexes for our text and vowels, what do we rely on to know where to insert chapter breaks?

Just for the record, I have noticed that different printed chumashim differ. For example the chapter breaks in my Koren tanach do not match my Artscholl or Hertz chumash. (This last fact is what has led me to try and find out the answer to this).


texts: Is there anywhere that you can get round machine Matzos?

texts: Hand Matzos always seem to be round, yet machine Matzohs seem to be square. Is there any company anywhere that produces round machine Matzos? Why not?


texts: Saying tachanun on a fast day when there is a chatan

texts: Tachanun is not said when there is a Chatan in the minyan. However, on a fast day, Tachanun is usually said with Selichot. So if there is a chatan in a minyan on a fast day, would you say Selichot without tachanun?


texts:
there are two Yehudah Ya'aleh responsa on the same topic (Orach Chaim no 35 and no 37) and each has a passage that I'm struggling to work out what it means.

In number 35:

  שמספר את זקנו ע"י משיחה הנקרא אויררום בידיו ובעצמו בחוה"מ

He shaves his beard using an oil called [???], by his own hand, on chol ha-moed?

And in number 37:

  וכבר מני אז אשר הדיוט ההוא קפץ בראש להיות רב החובל והרעישו עליו גדולי
  הדור מיד גזרתי אומר על תלמידי הרב מוהר"ש דייטש נר"י אבדק"ק איפאלשאק
  נ"י שיפרסם בדפוס בכל הצייטונגען /העתונים/ שהוא מבטל אותו הכתב שנתן הוא
  בידו איזו סמיכת היתר הוראה הוא בטל ומבוטל כחרס הנשבר וכפי תשובת הרב
  הנ"ל אלי מעולם לא נתן בידו סמיכה להיתר הוראה

And when the common person has already been appointed, and has leapt to the foreground [reference to Masechet Megillah], and become the captain [reference to Jonah], and they are causing the great ones of the generation to worry about them, I immediately ruled [about?] the students of Rav Deutsch, av beit din of [?], who publicised in print in every newspaper that he had nullifed his semicha [whose semicha]?

Particularly confused as to this latter one!

Can anyone help me pin this down?


texts: What is the text of kiddush for Purim night?

texts:
My Otzar Hatiflus siddur only has the Kiddush for Purim day. What is the text of Kiddush for Purim night, and how does one incorporate havdala when Purim begins on Motzai Shabbat?

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


texts: If one is reading a secular book about electricity in order to understand how it works so that I can learn the halachos of using electricity on Shabbos, would the studying of the secular book be included in the mitzvah of limud torah? So too, would the study of early Zionist history in order to understand the sugya of the Shalosh She'vuos also be considered limud torah?


texts: Is stepping on fingernails still a concern today?

texts:
Rav Chaim Kanievsky is quoted saying a pregnant woman  may walk on the nails of a non-Jew.
Does Rav Chaim Kanievsky hold it's still an issue for pregnant women to walk on cut nails today? I recently heard he reportedly said it's not the same issue as it used to be - is there any published source that Rav Chaim Kanievsky said such an idea?


texts: If Sarah's Death is a "Merit" for Cheshvan, Why Isn't Moshe's Death a "Merit" for Adar?

texts:
When I was young(er) I used to listen to to Toravision's Purim Story tape. (Yeah, I know, I'm dating myself.) It's a great tape, and the older I've gotten, the more it's amazed me how close the tape is to everything Chazal has said about the story.

One of the things that bothered me was the part where Haman is casting lots. Every time he tries to pick a month, the heavenly voice calls out a "merit" that the month has, which "protects" the Jews from being destroyed in that month. (This part of the tape seemed to be lifted straight from Midrash.) For the month of Cheshvan, the heavenly voice says "Sarah Imeinu Meisa" ("Sarah our matriarch died"), and Haman abandons that month, just like all the others. Apparently, Haman sees Sarah's death as a protecting merit for the Jews.

Why is the death of a tzaddik/tzaddekes a "protection" for that month?
And why doesn't Haman see Moshe's death as a merit for Adar?


texts: I know in some religions and denominations, a building housing the officiant at a nearby place of worship has a special name, like rectory, parsonage, etc. Does a rabbi's place have a similar descriptor?


texts: How many ‘Watches’ were there in an ancient Hebrew day?

texts:
A few mentions in the scriptures point to the existence of night and morning ‘watches,’ a notable example being Gideon’s arrival at the Midian camp in the middle watch. (Judges 7:19)

Another example says, “Arise, cry out in the night, at the beginning of the night watches!”  (Lamentations 2:19) Implicit in this (to my mind) is that the entire day was divided into watches – not only night time. Am I right, and if so, how many watches were there in an ancient Hebrew day? How were they apportioned?


texts:
I was under the impression that from the literal word for word interpretation, that רוב עם הדרת מלך meant literally most of nation respects the king.  Does this mean that it applies when only three men are praying together?
Practically, does this mean that if 100 men can choose to daven together in one large minyan versus 10 smaller ones, they should all daven together?


texts: R' Meir, posek of "the Beardlings" regiment

texts:
In "A Treasury of Jewish Folklore" there's an English translation of a story that seems to be a fictional account of a former soldier who was part of Berek Yoselevitz's Jewish regiment in the Polish army, nicknamed "the Beardlings". The ex-soldier mentions that they were given permission to fight on Yom Kippur by a certain rabbi:

"We didn't leave the trenches even on Yom Kippur. Reb Meir absolved us...We sat in groups around small fires. Chatted, discussed Jewish learning..."

In the introduction to the story, it says that Berek received permission from the rabbi of Praga to fight on Shabbat. I assume it's the same rabbi.
Does anyone know who this Reb Meir was that gave this heter for fighting on Shabbat and Yom Kippur (and presumably also lighting fires for warmth)? Is there a discussion somewhere of his psak?


texts:
Someone told me that it was obvious to him (and he got someone else to agree with them) that all men today are a safek zav. Meaning, a zav is someone who had an unusual emission from their body (Leviticus Chapter 15). Since we today don't know what that entailed exactly, who knows if they never had one. They were saying everyone has the stringencies of a full zav, who needs seven clean days and offerings (similar to how women accepted upon themselves safek zava status). Since we don't know what to check for, people are stuck in this state.

Do any poskim or seforim say such a thing? I find it incredibly hard to believe. I feel the emission was very abnormal, and much easier to notice, and is nothing like a zava at all.

This conversation came up with regards to going to har habayis, which is forbidden for a zav (Kelim 1:8). My understanding is the poskim who discuss going up there just say to be careful where to go and to go to the mikveh (presumably for tumas keri). If men were safek zav, a mikveh alone wouldn't help...


texts: Can someone explain this statement of Chazal that is brought in Yesod Ha'avoda?

texts:
In יסוד העבודה Helek Aleph Perek Aleph, it says

  ר' אלעזר בר' צדוק אומר, עשה דברים לשם פעולתם ודבר בהן לשמן

Any good translation, or explanation? Even though I know these words, the sentence doesn't seem right, like I'm missing something.


texts:
There's a fairly well known journalist who is undergoing conversion and also writing a number of articles about it.  I can't point to a specific part of halacha, but somehow this just feels off.  Mostly because as someone who makes a living selling articles and getting her name well-known, it feels like she's essentially profiting off of her conversion.
Is there anything in Jewish law or custom that explicitly addresses this situation?


texts: Is it lifnei iver if you enable someone to violate a strict interpretation?

texts:
Are there potential issues of m'sayea lidvar avera or lifnei iver if one enables, aids, or abets a violation of some machmirus? I don't mean a chumra or minhag, but a stricter position on some halacha about which there is a legitimate machloket rishonim, such as, perhaps, kol isha in this question.

Might it matter whether one personally holds by that machmirus? ...Whether the person one would potentially enable holds by that machmirus?

What is the correct approach to avoiding lifnei iver in the absence of knowledge of everyone's positions on various issues?

Related: Aiding what you consider sin but he doesn't -- I see my question as a general case of this question. My question, however, focuses primarily on the opposite, and I think more interesting issue: whether one may aid or abet someone who may hold more stringently than one does.


texts: Calling a father Abba, when his name is Abba

texts: May a child call his father Abba - if his name is Abba?


texts: Do the works on sacrifices require Blessings to validate the intent?

texts:
Disclaimer: this is not a Halachic question and I didn't research much yet.

There's a whole subject of having wrong thoughts when bringing a sacrifice and performing numerous actions by the owner or a Cohen. Some are so severe they invalidate the sacrifice. E.g. the beginning of Zvochim (1.1):

  All offerings that were slaughtered not for their own sake, i.e., during the slaughtering the slaughterer’s intent was to sacrifice a different offering, are fit, ... But these offerings did not satisfy the obligation of the owner, who is therefore required to bring another offering.

I thought that since all the offerings are explicit Mitzvas (AFAIK), don't they require saying a Brocho {on every action - slaughtering, accepting blood, etc) so we all be sure that the thoughts/intents were appropriate?


texts: I want to learn the style of brisker lomdus in conjunction with chullin. What are some good seforim  for this? I asking specifically an analysis connected to the daf


texts: What's the Halacha of a wall with a gate?

texts:
In many apartment buildings, the parking area (or even living area) is surrounded by a fence with gates, from where cars are able to come in or out.

It looks something like:

Now, if you'll notice, it's a full gate (so when it's closed, it's fully closed), but when it's open, there's nothing on top (so no Tzuras HaPesach).

In short, when a car leaves, the gate is a pirtza, at times by more than 10 amos.

The Aruch HaShulchan writes (and I don't think anyone argues, it seems to be a clear Gemara) that

  וכל אלו התקונים הם כשאין ברוחב הצד הרביעי הפרוץ יותר מעשר אמות. אבל ביותר מעשר - לא מהני תקונים אלו, בין במבוי בין בחצר, עד שיעשו צורת הפתח כמ"ש בסוף סימן הקודם.

That a Lechi and Koreh only help when the breach is less than 10 Amos, and in this case, only a Tzuras HaPesach can help.

Now, if the gate is closed, it should be considered a Mechitza made on Shabbos, which is fine. But when it's open, at first glance one should be forbidden to carry withing the whole parking lot.

Does anyone discuss this case?


texts:
Is one allowed to be angry with G-d about misfortunes and pray to G-d in a complaining, or even insolent manner?

In Brachot 31b, we see that Chana spoke insolently toward G-d. However, I heard from someone that this was allowed only because she is similar to a favorite child, while the rest of us are nothing.

What are the sources one way or another?


texts:
Apologies if this is a duplicate, I could not find this question on the site, or in any of the suggestions.  May one say a blessing on light bulbs for shabbat is for Shabbos candles (Friday night), which has very different requirements.

For Havdalah, we use a source of fire for the Beracha of "Borei Meorei Haeish".  May one use a lightbulb of sorts (what types) to be Yotzei this "Lechatchila"?

Similarly, if one has no regular candles, can they make the above Beracha on just a light?


texts: In order to prevent another Jew from sinning are you allowed to steal the item he uses to sin with? For example assuming it is assur to smoke (Shu"t Tzitz Eliezer 17:21) can I steal another Jew's cigarettes to prevent him from smoking?


texts: question about the talmudic statement about not waking up a parent even in the extreme circumstance of a huge deal on offer?

texts:
I have a question about the talmudic statement about not waking up a parent even in the extreme circumstance of a huge deal on offer..
I recall when I was in school the Rabbi was going through some gemara, showing us look how brilliant the gemara is in deciding what to do about what if a person gets injured e.g. an injured arm. He should be compensated according to a consideration of how much less a slave would be worth if the slave had a injured arm. The rabbi said that's a clever way of working it out.
Then, or another time, we did a Gemara that seemed to teach, that if your father is sleeping, then even if somebody comes offering a large amount of money for some diamonds he has on offer, you should not wake him up. (I suppose it was Tractate Avoda Zara 24a)
At this point, the Orthodox Rabbi teaching the class said "Don't listen to this Gemara"
I have heard one person suggest that oh maybe the father had Alzheimers disease, and the son couldn't open the chest to sell the jewel to him, but that's really reading in.
I'm wondering what the standard Orthodox positions are on this..
It was quite striking that the Orthodox Rabbi teaching the class said "don't listen to this Gemara! But I can see why he'd say that.


texts:
In the chazzan's repetition of the Shacharis amida for the first morning of Shevuos, there is a supplication which reads:
אז בכתב אשורית, ובלשון עברית, ובדיבור מצרית, הנחלת לבת עברית וכו׳.

What do the words דיבור מצרית mean?

The first two terms are obviously based of the gemara in Sanhedrin 21b, even though the term לשון עברית is confused as עברית was a כתב not a לשון.

But is there reference anywhere to a דיבור מצרית?

Even if it means that at the time of מתן תורהthey were still pronouncing things with an Egyptian accent they picked up over a couple of hundred years, I'm wondering if this point is actually mentioned anywhere.


texts: What was the siddur that was used by the Rebbe R' Elimelech of Lizhensk?

texts: I was wondering which siddur the Rebbe R' Elimelech of Lizhensk might have used. I was thinking that perhaps he used the Berditchever but then again he was a disciple of the Mezritcher Maggid together with the Ba'al haTanya and might have used his siddur.


texts: I was told that there is a discussion regarding the Jewishness of Bucharian Jews, because they were forced into being assimilated into the surrounding gentile culture, (perhaps the discussion was by Rav Amar). Does anyone know where their status is discussed in Halachic literature?


texts: Hotels in Yam Hamelach with Kosher Swimming

texts:
Can I get a list of Hotels in the Yam Hamelach (dead sea) area that feature separate swimming hours for men and women? Are there any?

Also looking for specific information on the Le Meridian (here).

Offering a bounty -- the most hotels wins it...

Oh and including whether they serve Kosher (i.e. which hechsher) would be nice as well...

(prefer higher star-rating)


texts:
Because of the prohibition against eating blood (Vayikra 7:26, ועוד), the blood that is in meat has to be removed, before it can be eaten. This is usually accomplished by salting the meat, though there are other methods.

What happens if the meat is frozen? Would that impact the ability of the salt to draw out the blood?
Assuming frozen meat cannot be salted, what about meat that had been frozen, and was subsequently defrosted?


texts: Does the mitzvah of knowing Torah exist as separate from mitzvah of learning Torah?

texts:
According to views of some authorities (Shulchan Aruch HaRav and others), learning without pronouncing words or listening to Torah recordings does not qualify as the mitzvah of Talmud Torah. Consequently, it seems that one is able to learn Torah quietly or via recordings without fulfilling the mitzvah of Talmud Torah.

According to these views, would such learning qualify as a mitzvah?
If not, is time spent learning quietly considered bittul Torah according to these views?


texts: Why are some commandments relayed via "Tzav" but not others?

texts:
In the chumash, there are approximately 10 places where a law is given to the Children of Israel and is preceded by Hashem's telling Moshe to command (tzav) the people, or certain people. An example is B'midbar 5:2 "צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙"
But in many other cases, laws are conveyed with other verbs (such as "va'amarta", Vayikra 19:2). In a few cases, both a tzav-rooted AND an amar-rooted word are used (B'midbar 34:2).
Is there a difference in the nature of the law which would call for its being framed by a tzav-based word vs. any other word?


texts:
Who knows one hundred fifty-four?
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.

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texts:
There are people who make gingerbread houses decorated with icing and candy, especially in the winter. I think it is sometimes associated with non-Jewish holidays, but I don't know why. As far as I can tell, it is inspired by the fable of Hansel and Gretel, which is not a religious or holiday-related story. There seems to be no religious meaning or purpose to a gingerbread house.

Is there any reason to consider gingerbread houses prohibited (as in chukkas hagoyim)? Would the time of year make a difference?


texts:
A knas (penalty) is never paid through the admission of the one who would pay it. For example, if someone steals $1 he has to pay $2 back, but if he returns the money by himself, he only pays $1 back, because the extra $1 is a knas.

In the last parshah (Naso), we find (5:7) a case where someone steals from a ger and he dies and has no inheritors. In that case, he pays the money to the kohen and adds a fifth to it.

However, this is what the ibn Ezra writes there:

  "And he will add a fifth to it," if he admits from himself; but if
  there are witnesses against him [and he pays it back because of them],
  he adds two fifths.

If so, the first fifth is not a knas, because he pays it through his own admission; but the second fifth is a knas.

However, in the Gemara (very end of Makos 2b), they ask whether eidim zomemim is a knas. "Rav Nachman says: Know [that eidim zomemin is a knas], because the money is in the hands of the owners and they still pay." It implies that whenever the money is in the hands of the owners [i.e. they've been recompensed for any actual damages] and you still pay, it is a knas. However, in the above case in Naso, the money is in the hands of the owners and they pay, but the first fifth isn't a knas!

Can anyone resolve this apparent problem?


texts: Is the name Kadesh a verb, and is Kodesh the proper way of spelling it?

texts: My name is Kadesh, and I just finished getting my name trashed by some people saying my name is not a valid Jewish name because it is a verb...is that actually a problem with a Jewish name, and should the name Kadesh actually be "Kodesh"?


texts: Why doesn't the Chumash record a blessing for Yitzchak?

texts:
Yitzchak blesses his two sons.
Ya'acov blesses his twelve sons and even a couple of grandsons.
Even Noach tells of the future of his sons.
Does Avraham ever formally bless Yitzchak? If so, why doesn't the text record the content of the blessing?
One might say he doesn't have to because at the end of his life, Avraham had only 1 son (effectively, as he had sent away his other son, Yishma'el) but the text relates that Avraham had other children and in Bereishit 25:5 says that Avraham gave Yitzchak all that he had, to differentiate what he passed down to Yitzchak from other children. But while the Malbim says that this includes spirituality, the text records no actual blessing.
Is the content of a blessing here unnecessary because the text attests to "kol asher lo" all that was to Avraham? Would this mean that any written up blessing implicitly excludes certain things?
Does that mean that a formalized blessing is only used to divide up or apportion when there is potential for confusion. Blessing is then not about explicitly passing a role or yoke – just about codifying who gets that yoke or only some parts of it?


texts: What's this about a magical spitting bird?

texts:
In Christopher Hitchens's memoir Hitch 22, this passage caught my eye:

In her preface to his collection of essays The Non-Jewish Jew Tamara Deutscher, widow of the great Isaac, relates the story of how her husband, future biographer of Leon Trotsky, studied for his bar mitzvah.[6] Considered the brightest boy in any yeshivah for years gone by or for miles around, he was set to speak to the following question: somewhere in the looped intestines of Jewish lore there is mention of a miraculous bird which visits the world only at intervals of several decades and then only very briefly. On its periodic landings it delivers and leaves behind a beakful of bird-spit. This avian drool, if you can seize hold of even a drop of it, has wonder-working properties. Now comes the crucial question (surely you saw it coming?): Is the bird-spit to be reckoned as kosher or as treyfe? The boy Isaac spoke for several hours on the rival theories of this dispute, and on the competing commentaries on those rival theories, and of course on the commentaries on those commentaries.

This bird appears to be known as the "kikiyon"here, which quotes a claim that the Deutscher passage is conflating the term referring to a West African crypted with קיקיון, a plant which appears in the book of Jonah.
Now I've been unable to get my hands on a copy of The Non-Jewish Jew, and googling "magical bird+Judaism" hasn't gotten me anywhere.  What exactly is this bird, what sources do we have for it, and is its spit kosher? (Or is this passage inaccurate about the magical spitting bird's existence?)
EDIT: I did manage to get my hands on The Non-Jewish Jew, and here is the passage which started it all:

Dressed in a new kapota of pure silk made especially for the occasion, little Iciu—as he was affectionately called' stood straight, collected his thoughts' and started on a two hour discourse on the theme of Kikiyon:
Once in seventy years a bird appears over the world. The bird is big and beautiful and unlike all other birds. Its name is Kikiyon. This curious name, probably Greek in origin,
has never been explained. When the bird makes its flight once in seventy years-it spits on the earth, and it spits only once. This saliva is extremely precious; it has miraculous
qualities, for it can cure any illness or deformity. What Isaac had to debate and give his most considered opinion on was this: Is the bird's saliva kosher or treyfe? In other words,.
does it fulfil the requirements of the Jewish ritual with regard to food or not? Isaac quoted at length all that had been written on the subject before-all the commentaries, all the learned discussions that had been going on for millennia among the wisest of the wise. He showed command of his sources and a capacity to deal with the most abstruse details. His audience sat enthralled and in complete silence.They nodded their heads admiringly. Then, after a short consultation, they pronounced him, inevitably, fit and worthy to become a rabbi.


texts: Why didn’t Avraham ran the first time he saw the three men?

texts:
It’s becomes clear from Bereshit 18:2 that Avraham is looking around from the entrance of the tent and sees three men appearing, cause it reads: והנה שלשה אנשים נצבים עליו.
But what did Avraham sees the second time the word וירא appears? It only says ‘and he saw’, it doesn’t say ‘when he saw them’ (והוא ראה אותם) or ‘as he saw them’ (כפי שהוא ראה אותם). And although it becomes clear he ran to great/call/meet them, it doesn’t seems to be connected to the fact that ‘he saw’, for he already saw them in the first part of the passuk. So what did he saw the second time he looked that made him ran towards them instead of ranning towards them right ahead.


texts:
What is Mishnah berurah comprised of in regards to table of contents? I understand it is typically a six volume book, but how many chapters and pages? Also, what are Simanim, seifim, and Helek?

I am newly religious and my Hebrew is way behind.


texts: Does one have to Tovel the cup of Eliyahu?

texts: Does one have to tovel their "kos shel Eliyahu". The reason I would say not is since one doesn't drink from it. However, many have the custom to pour the wine back into the bottle and make kiddush on it the following day so maybe it does need to be toiveled . Does anyone have a source which specifically discusses this?


texts: Is there a list of Nusach -> Shevet correspondence?

texts:
It says in the introduction of the English Tehillas Hashem siddur (in the name of the Maggid of Mezeritch - Likutei Amarim 133) that each tribe has its own Nusach (and the Nusach Arizal is the Shaar Hakollel for all tribes).

Is there a list of which tribe has which Nusach, and why don't Kohanim and Levyim pray with their Nusach?


texts:
It says in Shulchan Aruch Evan HaEzer Siman 21 Sif 1 that it's ossur to look at the colored clothing of a woman that you know even if she is not wearing them, lest one come to "hirhurim" (to think about) that woman.

What about if someone's wife borrows a dress from her friend that you know, is it a problem then to look at one's wife when she is wearing that dress (or to specifically look at the dress.)


texts:
As an Orthodox Jew, I recently decided to start learning Shulchan Aruch to become more careful about halacha and my person conduct.

However, I have found myself in an unexpected hashkafic crisis. The laws - especially those that I am unused to - seem so technical. Does G-d really care which hand we take care of our needs in the bathroom with, or which shoe is removed first? While I have no problem with hard-to-keep laws that are written in or straight derivates of the Torah, I have a hard time understanding laws when I don't understand how they are derived from Torah, and I find myself wondering how keeping these laws is serving G-d.

If this question is off-topic, I would greatly appreciate it if it could be reformulated to fit the guidelines.


texts: How are there 72 verses in Parshat Yitro?

texts:
In many chumashim a masoretic note appears at the end of Parshat Yitro which states that there are 72 verses in the sidrah. (See e.g. here)

How is this number arrived at?

By my count, if one uses ta'am tachton for the Ten Commandments there are 75 verses in the sidrah. (27 verses in Chapter 18, 25 in Chapter 19 and 23 in Chapter 20.)

If one uses ta'am elyon there seems to be only 71, as the printed ta'am elyon I found reduces the number of verses in the 10 Commandments from 13 (20:2 - 20-14) to nine.

Is it possible that there is another version of ta'am elyon that is being used to get to 72?


texts: Does Moshiach bear our sins, in any sense?

texts:
I know 'bear' is vague, but I have always been upset by the popular Jewish singer, Mordechai ben David's song, 'Yerusholayim Our Home'.

It contains the line, 'Suffering for years, from all our sins he bears.'

Source: http://lyrics.wikia.com/wiki/Mordechai_Ben_David:Yerushalayim_Our_Home although http://classic.frumteens.com/topic.php?whichpage=20&pagesize=15&forum_title=&topic_title=lyrics&forum_id=30&topic_id=1434 has 'for all our sins he fears' but that is definitely wrong, based on the song https://open.spotify.com/track/2nswVbshfl9JkSDcz7UJxd

My question is, does this have any source?


texts:
Why is it that the numbers in the censuses taken in the desert always contain round numbers? Generally speaking, with the only exception being Gad, all the numbers seem to be rounded to the hundreds, and even Gad is rounded to fifty. (Bamidbar 1:24)

Especially in light of the fact that there are many commentators that say that the significance of the count was to demonstrate the importance of each individual, why would the verse then seemingly omit many of them?

Any sources that address this issue would be appreciated.


texts: What consititutes a "complete interruption" between talis katan and gadol?

texts: This page references an uncited location in the Mishneh Berura and says that "[O]ne only makes separate berachos if there is a complete interuption between the talis katan and gadol. Just walking to shul would not meet that criteria." For the purpose of deciding whether to say both berachas, what constitutes a "complete interuption"?


texts: Is anyone aware of any of the Tanaim or Amoraim who had more than one wife (at the same time)? Not just technically married, but actually living together as husband and wife (or wives). I was once told that you will not find any that did.


texts: is a animal more responsible then a child? if yes why?

texts:
if an animal kills a Jew it deserves the death penalty source
if a child (under 13/12) kills a Jew he is completely free (no consequences)?
if yes why?


texts: Can Schach that fell be restored on Shabbat/Chag?

texts: If the Schach or a portion of it fell/flew off during Shabbat/Chag, can it be placed back?


texts: I am looking for work of the Maharal on Rosh Hashana and hopefully Yom Kipur. can someone help me?


texts: Why did God reveal himself only before there were recording devices?

texts:
Inspired by this:

For most of what's written in Tanakh, the only evidence that we have of its truth is Tanakh itself. Since many people are skeptical of a book with no independent sources backing up its claims, why didn't God wait to reveal himself until we had advanced enough to create audio and video recording devices? That way, there would be indisputable evidence of God's revelation.


texts: Why don't merchants have torah, according to R. Yochanan?

texts:
The g'mara on Eiruvin 55a, expounding "it is not in heaven...nor across the sea" (D'varim 30:12-13), says (Soncinco translation):

  Raba expounded, It is not in heaven, it is not to be found with him who, because he possesses some knowledge of it, towers in his pride as high as the heavens [neither is it beyond the sea] it is not found with
  him who, because of some knowledge of it, is as expansive in his self-esteem as the sea.

  R. Johanan expounded: It is not in heaven, it is not to be found among the arrogant; neither is it beyond the sea, it is not to be found among merchants or dealers.

Three of these cases address personal qualities -- pride, excessive self-esteem, and arrogance -- and then there are the "merchants or dealers".  (A footnote explains that this is a reference to maritime trade.)  What's wrong with them?

I wondered if seafarers didn't have time/ability to learn torah.  Someone else at minyan this morning thought this was a reference to people who teach torah only for pay.  But we're just guessing.


texts: How is one allowed to eat both cholov stam and pas palter?

texts:
Here is what I mean by this. It seems that most people who eat cholov stam do so according to R'Moshe Feinstien's leniency for cholov stam in the U.S. It would seem, however, that the Feinsteins were considerably stricter on pas yisroel than on cholov yisroel. I do not know that they, particularly Rav Moshe himself, took it to the level of a general prohibition on pas palter, but Dovid Feinstein does distinguish pas palter as "a vadai issur in theory" (whatever that means for practice, and one might suspect more than nothing.)

The question of whether one has to hold to the opinions of a single moreh hora'ah across the board seems to be a complicated one, but one does need to follow a consistent minhag -- and it seems that the Igros Moshe is generally a pretty good standard-bearer for, if not reflection of, modern ("modern") Ashkenazic minhag. So why don't those who hold by his leniency on cholov yisroel hold by his stringency on pas yisroel?* Shouldn't they?

*
In my experience, few hold by pas yisroel but not cholov yisroel, though the reverse is quite common.


texts:
I've been learning with someone for quite some time, but it just hasn't seem to be working out.

There are too many interruptions, he seems to space out a lot, and not much progress is made with the learning.

Is there any correct way (perhaps through a torah perspective) to break up with the chavrusa?

Would such a situation allow for lying to bring about peace?


texts: Question on trope position in Breishit (Gen.) 47:4

texts:
Genesis 47:4:

וַיֹּאמְר֣וּ אֶל־פַּרְעֹ֗ה לָג֣וּר בָּאָרֶץ֮ בָּאנוּ֒ כִּי־אֵ֣ין מִרְעֶ֗ה לַצֹּאן֙ אֲשֶׁ֣ר לַעֲבָדֶ֔יךָ כִּֽי־כָבֵ֥ד הָרָעָ֖ב בְּאֶ֣רֶץ כְּנָ֑עַן וְעַתָּ֛ה יֵֽשְׁבוּ־נָ֥א עֲבָדֶ֖יךָ בְּאֶ֥רֶץ גֹּֽשֶׁן

I asked a fellow Torah reader about the placement and pronunciation of the bolded word. The segol is located on the last syllable (milra) which, if I understand, correctly makes the word a present tense verb meaning "we are coming".

My friend tells me that this word is always pronounced with the accent on the first syllable (mil'el) and the placement of the trope is a typo. But, if the accent is on the 1st syllable, wouldn't that change the verb to a past tense verb so it would mean, "we came"?

Is this a typo or is the trope correctly placed?

The above copy comes from sefaria.org. FWIW, I've seen on the same placement on my Smart Phone Tikkun app as well as in the Hertz Chumash. I can't imagine that they are all wrong.


texts: What beracha acharona when ikar less than kezayit?

texts:
If you have an ikar (main) and tofel (secondary) mixture where the ikar is less than a kizayit but the entire mixture is greater than a kizayit, do you still make a beracha acharona on the ikar?

Or if you eat bread but not enough to bench (say birkat hamazon), but you eat other boreh-nefashot stuff that would require a boreh nefashot, do you say boreh nefashot or nothing at all?


texts: Did Tziporah sin in what she said about Moshe?

texts:
In Bamidbar 12:1 the pasuk says

ותדבר מרים ואהרן במשה על־אדות האשה הכשית אשר לקח כי־אשה כשית לקח
Miriam and Aaron spoke against Moses because of the Cushite woman he had married: “He married a Cushite woman!”

Rashi, citing the Sifri says (in part)

וּמִנַּיִן הָיְתָה יוֹדַעַת מִרְיָם שֶׁפֵּרֵשׁ מֹשֶׁה מִן הָאִשָּׁה? רַבִּי נָתָן אוֹמֵר מִרְיָם הָיְתָה בְצַד צִפּוֹרָה בְּשָׁעָה שֶׁנֶּאֱמַר לְמֹשֶׁה אֶלְדָּד וּמֵידָד מִתְנַבְּאִים בַּמַּחֲנֶה, כֵּיוָן שֶׁשָּׁמְעָה צִפּוֹרָה, אָמְרָה אוֹי לְנְשׁוֹתֵיהֶן שֶׁל אֵלּוּ אִם הֵם נִזְקָקִים לִנְבוּאָה, שֶׁיִּהְיוּ פוֹרְשִׁין מִנְּשׁוֹתֵיהֶן כְּדֶרֶךְ שֶׁפֵּרֵשׁ בַּעְלִי מִמֶּנִּי,
And whence did Miriam know that Moses had separated himself from his wife? R. Nathan answered: “Miriam was beside Zipporah When it was told to Moses, ‘Eldad and Medad are prophesying in the camp’. When Zipporah heard this, she exclaimed, Woe to the wives of these if they have anything to do with prophecy, for they will separate from their wives just has my husband has separated from me!

This information clearly cast Moshe in a negative light in the eyes of Miriam (and perhaps Aron as well). I would like to know if Tziporah transgressed any of the laws related to lashon hora or other forms of forbidden speech by saying what she said. And, if so was she punished?


texts:
(I realize there are some similar questions, but I believe not dupes...)

Asking for a friend:

If a woman is present while a man is saying Shelo Asani Isha, is there any reason she should not answer Amen?  Would it perhaps be somewhat akin to her making the blessing herself, which would be untrue?

Sources would be greatly appreciated.

Thanks in advance!


texts: What is the halacha about lying to a Non-Jew?

texts:
Can one lie to a non Jewish person?
If the answer is Yes, are there certain cases where you can't?


texts: At what point does a chazzan take three steps back after chazaras hashatz?

texts:
Just a question I've never been able to find a concrete answer to. At what point does a chazzan take his three steps back at the end of chazaras hashatz? Would it be while/after saying "Yihyu l'ratzon"? Or does he keep his feet together until the end of Kaddish Shalem (for example, on Shabbos shacharis/mussaf)?

What about when there's something in between the end of chazaras hashatz and kaddish, like avinu malkeinu (for example, on rosh hashana shacharis)?


texts: looking for a source that free choice is only prior to our decission

texts:
I have heard in the name of the chazon ish "לפני מעשה - בידי אדם, לאחר מעשה - בידי שמים".

would be grateful if someone can tell me the most reliable source for this.


texts: obligation of someone who reads a Psak Din sign in the street

texts:
Suppose I read a sign in the street headed Psak Din which says that such-and-such a thing is forbidden (these signs never say such-and-such is permitted), with the names of a list of rabbis at the bottom that supposedly agree on this.

Can I ignore it?  Should I go to the great effort of confirming that the rabbis really did agree to this? Does it automatically follow that if the rabbis really did agree on this, that I personally have to follow it?  Do I have to follow it out of "sofeik" (doubt)?

Related question: Is it permitted to intentionally avoid reading such signs?


texts: List of out of place topics in the Talmud

texts: I was talking with a rabbi, who mentioned that once he had seen a list of discussions in the Talmud (most probably authored by R' Eliashiv), that were in an unexpected place, and by learning only the relevant tractate of Talmud, one would easily overlook them. I could remember one such example mentioned here, namely on Arakhin 3b an important issue is discussed about sukkot in spite of having its own tractate. So I am looking for halakhically relevant sugyot not present in their own tractate. Have you seen this list? Or can we come up with such a list in a community wiki format?


texts:
The first halacha in Shulchan Aruch debate:

  One should strengthen himself like a lion to get up in the morning to serve his Creator, so that it is he who awakens the dawn.
  Rema: At least, one should not delay beyond the time when the congregation prays.

What's the reasoning between this depute?


texts:
Would there be a problem with leaving a recorder on from before Shabbat or Yom Tov, and thereby recording a lecture given on Shabbat itself? There is a wealth of literature on the subject of Melacha that extends into Shabbat, but I haven't found this particular issue addressed.
I have also heard from reliable sources that R' Shlomo Zalman permitted this, but I have yet to find this source inside.
Can anyone give me some direction?


texts: If I want to keep a bentcher in my pocket wrapped, can I use a clear sandwich bag?

texts:
I carry a mincha/maariv bentcher in my pocket, and I keep it wrapped in a paper covering in case I walk into the bathroom. (I know that some hold that bathrooms today don't need a double covering, but I prefer to keep a double covering)

My question is - does the covering need to be opaque, or can I use for example a clear polyethylene sandwich bag?


texts: Why no bracha acharona for wine drunk with a bread meal?

texts: Why do we say a separate bracha rishona for wine (borei pri hagafen) when we have wine with a bread meal, but we do not say a separate bracha acharona for the wine (that is, the wine is covered by the birchat hamazon)?


texts: Wording in Torah when Moshe is commanded to appear before Pharaoh

texts: This shabbos, the Parasha, Bo, starts with Moshe being told to "Bo El Paroh", "Come to Pharaoh".  I don't understand this wording, should it have said "Lech El Paroh", "go to Pharaoh"?  Is there a reason why the command was worded that way?


texts: Is it permitted for Jewish lawyers to defend those they believe to be guilty?

texts:
I am in (secular) law school and am exploring my professional options. One of those options is to become a criminal defence attorney.

In my country of residence, attorneys qualified in a specific area of law are forbidden from rejecting clients on the basis that they are notorious or highly suspected of being guilty. If I am approached by a potential client who is able to pay my standard rate, and I am physically available to defend the person and am knowledgable in the relevant area of law, I am legally required to defend the individual.

Thus, it is possible that I would be legally required to defend someone who has violated one of the Noachide laws, etc. It is possible that in doing so, someone who I suspect is guilty would be acquitted on the basis of issues with the prosecution, in accordance with the laws of my country of residence. Although it is unlawful for me to lie in court, if a client who I suspect is guilty claims he is innocent, I would be required to try to make that case to the best of my ability.

What are my obligations in regards to Halacha, if I were to become a criminal defence attorney? I am aware that as a Jew I am required to distance myself from untruth, etc. Am I permitted to defend such people? What if, for example, such a person has clearly violated a Noachide law or harmed a Jew, but could be acquitted as a result of the prosecution having illegally obtained all of the evidence?


texts: Is chicken collagen considered fleishig or parve?

texts:
I have seen a few brands of Type 2 collagen in a pill form contain chicken collagen. Regarding taking pills, I have asked 2 local rabbanim who agreed with this general rule:

Preferably, one should take a pill having kosher ingredients. If one cannot find a pill with kosher ingredients, and taking the pill is necessary for a life-threatening condition, one may take a non-kosher-ingredient pill.

I have also understood that only kosher meat comes under the category of "fleishig" with regard to having to wait after eating it and eating dairy. If one ate non-kosher meat, it is not considered fleishig. (I don't recall where exactly I had heard this; probably in my yeshiva many years ago.)

My questions - Does the above rule apply to taking pills, assuming it was kosher chicken collagen? Does it make a difference if the pill has a flavor and is chewable or not? (I.e. - are the rules of "fleishig" applicable in non-achila cases?)Does it matter if the amount of collagen is less than 1/60 in proportion?


texts: What Was The Source Of The Primordial Light On The First Day Of Creation

texts: It says on the first day of creation in Genesis that there was light. On the fourth day of creation, the sun was created. So what was the source of the primordial light on the first day of creation?


texts: What specifically was the sin of Acher (Elisha ben Avuyah)?

texts:
In Chagigah 14b-15a it says

  What is the meaning of "Acher destroyed the plants"? Of him scripture says: "Do not let your mouth make your flesh sin". What does this mean? Acher saw that Metatron happened to be granted authority to sit while he record the merits of Israel, and he said: "We have been taught that in heaven there is no sitting.... Perhaps there are — God forbid! — two supreme powers". They brought him to Metatron and they smote him with sixty bands of fire. They said to Metatron: "When you saw him, why did you not stand up before him?" Then authority was granted Metatron to erase the merits of Acher. Then a heavenly voice was heard: "'Repent, O backsliding children!' except for Acher."

What exactly (i.e which of the 613 mitzvot) was violated? Is the belief in shtei reshuiot part of the transgression of having other gods?


texts:
Is one allowed to pick mushrooms from where they grew on shabbos?

To provide some context:

  The Talmud (Berachos 40b) states that although mushrooms grow on the ground, the proper Beracha is nonetheless Shehakol, the general Beracha for foods that are not plants. The Talmud explains that although mushrooms do indeed grow on the ground, they are exceptional in that they do not derive their primary nutrition from the soil, as do other plants. [Interestingly, the Aruch Hashulchan (204:5), among others, holds that if one made a mistake and recited HoAdama on mushrooms, it would be acceptable, since the Talmud does consider mushrooms to be Gidulei Karka (growths of the ground), although they do not derive their sustenance from it.]

http://www.kashrut.com/articles/mushroom/


texts: Custom of two people not clothing someone together

texts:
Probably a common occurrence is when putting clothes on a baby, both parents will try to do it together to make it easier (one puts on the shirt, one puts on the pants, etc.). Someone recently told me that there's a custom not to do this, as it resembles taking care of the deceased (apparently two people clothe/unclothe the deceased together?). I guess this would be similar to avoiding passing bread by hand, which I understand is normally done at a shiva meal.
Is this a real custom? Is it sourced in any halacha sefarim? Is it commonly followed? I never heard of it, and I thought it was just superstition, but then someone else told me that they asked a Chabad Rabbi who said he is careful not to do this, but that he doesn't know the source. So I suppose one group of Jews does follow this...


texts:
Rashi on 20 (1) says

  all these words: [This] teaches [us] that the Holy One, blessed be He, said the Ten Commandments in one utterance, something that is
  impossible for a human being to say [in a similar way]. If so, why
  does the Torah say again, “I am [the Lord, your God (verse 2)]” and
  “You shall have no…” (verse 3)? Because He later explained each
  statement [of the Ten Commandments] individually. —

The first two commandments were said by Hashem directly to the people; for the rest, Moshe relayed them. (Makkos 24a).  The first two commandments use the word “I” which does not appear in the others.

Were there any differences in the the language of the last eight of the Ten Commandments

1] between what Moshe was told and what he relayed to the Jewish people?

2] between what Hashem said in one utterance and what He later explained?

For example, 20 (7) reads,

“You shall not take the name of the Lord, your God, in vain, for the Lord will not hold blameless anyone who takes His name in vain.”

Was Moshe told a version that said something like:

“You shall not take My name, in vain ...”?

Related: What did the Jews hear at Sinai?

If this question is shown to be epikorsus, I will gladly close it.


texts: I've found a reference in a book to a medieval Italian document which refers to "the 13 ways in which the Torah is trampled and profaned". Can anyone tell me more about these 13 ways?


texts: I am looking for an English version of Midrash talpiyot. But the best I could do was just view these versions https://catalog.hathitrust.org/Record/011261779. The version with more pages (and I believe this one is more complete) is this one https://babel.hathitrust.org/cgi/pt?id=hvd.hwmfz7&view=1up&seq=1. The only difficulty is that the university I work for is not a partner of hathitrust.org and so I can't download the full document.


texts: Gentile's responsibility to non observant Jews

texts: What kind of responsibility has a Gentile to Jews who are not observant? For example, a Gentile sends a text message to his non-observant Jewish friend, knowing that he will most probably write a message back on the sabbath; or the Gentile offering non-kosher food to a non-observant Jew who will probably accept his offer. Providing of course that the Gentile is aware that his behavior will cause the breaking of a mitzvah on the side of the Jew, is he also to be held co-responsible in any grade for the violation?


texts: Benefiting from forbidden work on Shabbat

texts:
On a recent Friday night, we were coming out of a house and the stairs to come down to the street were quite dark. When opening the gate between the end of the stairs and the street, I noticed a car was parked opposite the house, engine running and its lights were very helpful to light up the path coming down the stairs. Since this is Israel, I assume the driver was a non-observant Jew.

Is this creating an issue of profiting from forbidden work on Shabbat? Should I have closed the door to avoid that light until the car had left?

Does it make a difference if we would have been able to come down the stairs anyway (and the car light only made it more convenient) or if it would have been more risky to do so without light?


texts: What Korbanot do people say before Mincha?

texts:
I want to try and say some Korbanot before Mincha, however, none of the siddurim I use provide it in the Mincha section. It starts with Ashrei. What do people commonly say?
i.e, Kiyor, Terumat Hadeshen, Tamid, etc.?


texts: Does any know where I can find online a pdf of דרשות הר"ן that's in hebrew text and not in Rashi script/ text?


texts: In Israel a popular way of cleaning floors is with sponja. Is there a way that one may do this on Shabbos? (sources)


texts:
Who knows one hundred eighty-one?
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: Source for quote about a slight wrong being a serious matter

texts: I heard someone quote an Avos D’Rabbi Noson which said, “If you have done your fellow man a slight wrong, let it be a serious matter in your eyes… but it you have done him much good, let it be a little thing in your eyes.” Where in Avos D’Rabbi Noson does it says this?


texts: What is the proper length of the Tefilin Shel Rosh straps?

texts: How long are the Tefilin Shel Rosh straps supposed to be? What is the minimum Shiur and what is the maximum?


texts: What is the difference in definition for 3 terms used regarding "leavened" (chametz)?

texts:
The Torah uses 3 terms that all appear to mean "leavened food" (from English definitions that I could find):

חמץ and שאור are mentioned in Exodus 12:15:

שִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּתֵּיכֶ֑ם כִּ֣י ׀ כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ההַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי׃

מחמצת is mentioned in Exodus 12:19:

שִׁבְעַ֣ת יָמִ֔ים שְׂאֹ֕ר לֹ֥א יִמָּצֵ֖א בְּבָתֵּיכֶ֑ם כִּ֣י ׀ כָּל־אֹכֵ֣ל מַחְמֶ֗צֶת וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל בַּגֵּ֖ר
וּבְאֶזְרַ֥ח הָאָֽרֶץ׃

Are there differences in the meaning of these terms, and do these definitions have halachic implications either in terms of the prohibition of not eating, seeing, suing it and / or the punishment for violation?


texts: Shalom my friends I want to clear my doubt when I go to temple mount can a non Jew wear a tefflin on his arm and forhead.Thank you Shalom.


texts: Is there an Artscroll edition of Tikkun Chatzot?

texts: I'd like to start saying Tikkun Chatzot, but I don't think it exists in any of the siddurim I have (Tefilas Shlomo, Schottenstein Ed. Interlinear, Complete Artscroll Siddur). Does Artscroll offer a Tikkun Chatzot?


texts: How do we logically know that there are not 2 Gods (according to the Chovos HaLevavos)?

texts:
The Chovos HaLevavos in Shaar HaYichud Chapter 7 in the paragraph's that start "The 3rd way" and "The 7th way" explains why it makes sense for there to be only one God and not (none or) two.

1- Can someone please explain to me what he means? How, according to the Chovos HaLevavos, do we know that there are not 2 Gods?

2- Does anyone argue with his thinking and reach the same conclusion in a different way?

(2 other places that might be useful to look at with regards to this topic is 1)Emunos Ve'Deos by R' Saadia Gaon, HaMaamar Harishon Perek 3 the paragraph that starts "Acharei kein hisbonanti" and 2) Moreh Nevuchim, Chelek Aleph, end of chapter 76)


texts: Should the Torah be covered or uncovered during the Aliyah blessings?

texts:
Some feel that if the Torah is not being read, then it should be covered, while some feel that since the blessing is on this Torah, it should be uncovered during the blessings (but not for the call to aliyah or mi sh'berach).

Leaving the Torah uncovered during the first blessing also has the potential of reducing the time between the blessing and the reader's "amen" (hefsek) since the Torah does not have to be uncovered or the place found again.

We are curious to hear the understanding and practices around this aspect of the blessings over the Torah.


texts: How would you practically measure the volume of a matzah?

texts: So assuming a Kezayit is measured as volume, how would one calculate the volume of a matzah? Water displacement probably wouldn’t work, because it’ll get soggy!


texts: What is the relationship between the Tzitz and Tzitzit?

texts:
My friend and I were pondering the connections between the kohen gadol's tzitz and the tzitzit fringes of the average Yid.

Aside from the obvious linguistic relationship (that we don't understand) there's also the use of techeles for both items.

How can we explain the connections between these two items?


texts: Thickening letters for tefillin and mezuzos

texts:
The poskim in Orach Chaim 32 talk about the requirement that the letters for tefillin and mezuzos be written כסדרן, in order. As a result (32(23)), if a letter is missing there is no way to fix it later. But if a letter is extra, it can be erased, leaving the remaining letters in order.
However, if the erased letter is in the middle of a word, removing it divides the word in two. That can only be fixed if the previous letter can be stretched to fill the gap, like with a reish, see the nos'ei keilim there.
You can't stretch the following letter on the left, or other letters, because you'd need to erase at least one letter first to make way [or at least enough of it to ruin its tzurah: think of erasing the vertical of a reish in order to move it over and then stretch it back to meet the top], and then when it is rewritten we would be שלא כסדרן again.
They do suggest that sometimes you can "thicken" the letters before and after slightly, enough to fill in the gap so that the word no longer appears divided.
Of course, that won't help much if a couple of words were extra; you'll still have a big gap that looks like a פתוחה or סתומה that shouldn't be there.  Again you're going to need some reishes and such (להדר"ת or whatever you hold may be stretched) in just the right places.
So I was wondering: Does anyone suggest the idea of shifting the letters bit by bit: thickening them a little on one side, then shaving them on the other, then repeating, being careful never to destroy their tzurah? It would seem to me that you could move letters or even words over that way, making way for the stretchable letters to fill the remaining gaps, without losing כסדרן.
Is this a) a known technique, b) works but it's way too much trouble to be worth it, or c) forbidden and if so why?


texts: Writing with dry erase marker on Shabbos, is it permitted?

texts: Trying to figure out if I can use a dry erase marker for recreation and then erase whatever I wrote. Is this allowed?


texts:
Many siddurim capitalize the Yitzchak in Shochen Ad.  Some draw attention to the Rivka.  But why are either of them there?  If you wanted to throw Yitzchak somewhere, why not minchah, which we midrashically derive from him.

  bfi Ysharim titHalal
  uvdivrei Tzadikim titBarach
  uvilshon Chasidim titRomam
  uv'kerev K'doshim titKadash

  בְּפִי יְשָׁרִים תִּתְהַלָּל
  וּבְדִבְרֵי צַדִּיקִים תִּתְבָּרַךְ
  וּבִלְשׁוֹן חֲסִידִים תִּתְרוֹמָם
  וּבְקֶרֶב קְדוֹשִׁים תִּתְקַדָּשׁ

PS. Sorry for the lack of Hebrew - I'm on my work computer and I could only find copyable chol davening.  Feel free to edit / change to the Hebrew / add English.


texts: Why it is forbidden. Uvdin dechol? But on weekdays I have no free time for such pleasure activities. We have an eruv in my town.


texts: L'Hafrish Challah with Dough Made by Multiple Women?

texts: I am wondering if small portions of dough, made by separate women in a challah baking class (thus each small portion would be owned by a single woman), can be combined to create the requisite amount of dough to require blessing and separating? For example, if 10 women make individual doughs from 1/2 pounds flour, combine their doughs so that the combined dough has at least 5 pounds of flour, then bless and separate challah from the combined dough?  If so, can the dough then be separated again for each woman to take her dough home to bake? This is very common at challah baking classes, and I am wondering if blessings can be said in class. Thank you so much!


texts: Vilna Gaon on a year corresponding to a verse in the Torah

texts:
Rabbi Anava said in a shiur that:

The Vilna Gaon says that there are 5,845 verses in the Torah.
Additionally, he says that every year from creation corresponds to one
verse in the Torah.

Does anyone know if this can be found in a sefer that the Vilna Gaon wrote?


texts: Must Shevet Levi Follow Dina Demalchusa Dina In The Land Of Israel?

texts:
The Ran in Nedarim (28a) states:

The Law of Dina Demalchusa only applies to a non Jewish King, for the land is entirely his, and he can say if you do not follow my edicts I will banish you from the land. However, a Jewish king cannot say this, because all of the Jewish People have a partnership in the Land.My question is: Is, according to the Ran, Shevet Levi included in Dina Demalchusa Dina, because they were not included in the Nachala of E'Y? Does the fact they they have the 48 Levite Cities count for having a "partnership in the land"?

"The Law of Dina Demalchusa only applies to a non Jewish King, for the land is entirely his, and he can say if you do not follow my edicts I will banish you from the land. However, a Jewish king cannot say this, because all of the Jewish People have a partnership in the Land."


texts: Where were Yaakov's own animals when his wives' were divided into two camps?

texts: At the beginning of Vayishlach, Yaakov divides his possessions into two camps. Chizkuni, seemingly bothered by Rashi's question about the gender of "המחנה האחת", explains that it means (not "the one [FEMININE] camp" but) "the camp of the one [FEMININE]": Yaakov divided his camp into the camp of Lea and the camp of Rachel. Not that his wives themselves were divided — we see that all his wives were together — but, rather, targum Yonasan says, "למוהבות לאה ולמוהבות רחל", the two camps were "the gifts of Lea and the gifts of Rachel". I suppose this refers to whatever gifts they got from their family when they married or when they left with Yaakov, or other possessions of their own. (If anyone knows of a sourced explanation for what Yonasan means, though, I'd appreciate it.) My question is: Yaakov himself had amassed a good deal of property, and he had it with him, too. Which of the two camps did his own property go into, and, more critically, why is the division described as being between the wives' property? And if, as @Menachem suggests in a comment, there were three camps (one of Lea's property, one of Rachel's and one of the family), then why does the Tora say there were but two?


texts: I heard that some old Haggadot originally had the passuk "ויבאנו אל המקום הזה" with an explanation. Where could I find this original text?

texts:
Included in Haggada with drash
אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה, וַיָּגָר שָׁם בִּמְתֵי מְעָט; וַיְהִי-שָׁם, לְגוֹי גָּדוֹל עָצוּם וָרָב.
ו וַיָּרֵעוּ אֹתָנוּ הַמִּצְרִים, וַיְעַנּוּנוּ; וַיִּתְּנוּ עָלֵינוּ, עֲבֹדָה קָשָׁה.  ז וַנִּצְעַק, אֶל-יְהוָה אֱלֹהֵי אֲבֹתֵינוּ; וַיִּשְׁמַע יְהוָה אֶת-קֹלֵנוּ, וַיַּרְא אֶת-עָנְיֵנוּ וְאֶת-עֲמָלֵנוּ וְאֶת-לַחֲצֵנוּ.
ח וַיּוֹצִאֵנוּ יְהוָה, מִמִּצְרַיִם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה, וּבְמֹרָא גָּדֹל--וּבְאֹתוֹת, וּבְמֹפְתִים.

Apparently was once included -- where can I get the text?
ט וַיְבִאֵנוּ, אֶל-הַמָּקוֹם הַזֶּה; וַיִּתֶּן-לָנוּ אֶת-הָאָרֶץ הַזֹּאת, אֶרֶץ זָבַת חָלָב וּדְבָשׁ

Also, is there an English translation available for this text?


texts:
So I was recently studying Gemore Avoda Zara 2b with my friend. This part gave us some trouble:

  אמר להם הקב"ה במאי עסקתם אומרים לפניו רבש"ע הרבה שווקים תקנינו הרבה
  מרחצאות עשינו הרבה כסף וזהב הרבינו וכולם לא עשינו אלא בשביל ישראל כדי
  שיתעסקו בתורה אמר להם הקב"ה שוטים שבעולם כל מה שעשיתם לצורך עצמכם
  עשיתם תקנתם שווקים להושיב בהן זונות מרחצאות לעדן בהן עצמכם כסף וזהב
  שלי הוא שנאמר לי הכסף ולי הזהב נאם ה' צבאות

And I had a question: what is the point of Romans telling God that they made a lot of money, and what does the answer mean? Meaning, how helpful is for Jewish people if there are rich gentiles, and what does it mean that all the "gold and silver" belongs to Hashem, what lies behind this dialogue?


texts:
There are at least two views on the placement of the blessings on Torah study in the morning prayer. German rite places it right before the verses about the laver, and they don't really consider Torah study the recitation verses in a prayer setting. However, most Ashkenazim put these blessings right after the blessing on washing the hands, and they're strict on not reciting such verses without the blessing.

My question would be, whether there were any sources discussing the necessity of saying these blessings before selichot, when we say a large amount of such verses from the Tanakh, including the Torah.


texts: How can Hashem judge a person לזכות, favourably, as in הדן חבירו לכף זכות דנין אותו לזכות

texts:
The Gemoro Shabbos 127b brings three stories illustrating the principle,

  הדן חבירו לכף זכות דנין אותו לזכות

  “He who judges his neighbour in the scale of merit is himself judged
  favourably.”

The stories show how one person (Reuven) took certain actions which could be interpreted well or badly by another (Shimon). Shimon, despite his personal disadvantage, interpreted the actions in a positive light. Reuven blessed Shimon that just as Shimon judged him favourably, so G-d should judge Shimon favourably.

The problem is that in the stories, Shimon did not know the truth and made a decision that Reuven had acted well. When G-d judges, He knows all the truth, so how can it be that He can judge Shimon favourably?


texts: Reading zeicher, zecher, or both during the regular Torah reading

texts: For parshat Zachor, many have a practice of saying both timche et zeicher amalek and timche et zecher amalek (different vowels on זכר). What are the customs regarding this word when it appears in the regular weekly Torah reading (Beshalach or Ki Teitzei)?


texts:
I'm seeking advice for safe, cost-effective lighting inside a Sukkah.

My goals are:

Minimize risk of fire. Even florescent lights can get hot enough to spark dry kindling in certain circumstances.
Minimize energy consumption. Should I go with solar? Outdoor timers? See #3 below.
Minimize up-front costs. Timers or solar-powered LEDs seem like a great idea for the first two, but so far I've seen some prohibitively expensive and complicated solutions involving retrofitting florescent-tube fixtures to operate LED tubes.
Simple installation - see #3 above.
Have a Sukkah that is lit as brightly as my dining room.
To have a Sukkah in which I can entertain guests who will want to hang out in the Sukkah long after the meal has ended.


texts: Who is Shmuel’s father? & Why is he called by his son’s name?

texts:
Many times throughout the Gemara we come across the term אבוה דשמואל "the father of Shmuel".
I was wondering if we know what his real name was? And why he is referred to by his son’s name?


texts: Tips for sitting holding a Sefer Torah without hurting your shoulder?

texts:
I'm occasionally asked in shul to take out the second Sefer Torah, which also involves holding it until it's needed.  I usually sit holding it with one eitz chayim resting on the chair between my legs, the other eitz chayim on the other side of my left leg, the top resting on my right shoulder, and my right arm around it.  By the end of the second aliyah, my right shoulder is always sore.

I generally won't accept this kavod anymore, except on Chol Hamoed Pesach or Rosh Chodesh Chanuka, because it's too painful.

Is there a way of holding it that works better?  (I'm right handed, if it matters.)


texts:
Where does the Talmud reference the pronunciation of guttural letters?

I remember coming across a quote once from the Talmud which stated that the Jews of Galilee used to neglect their ayn (or some other guttural letter). At this point I'm not even sure if it's from the Talmud.

If anyone knows something about this then be sure to share.


texts:
I am wondering what is done in the case of people who have insomnia. I usually sleep about 4 hours a night and I wake during those hours maybe 5 or 6 times.

I got into the habit of saying Modeh ani as soon as my eyes open 'in the morning' but recently I find myself saying it anytime I open my eyes so sometimes 6 or so times a night. Is it proper to just say it in the morning when I wake or as I am doing it now 6 or so times a night.

I know it sounds like a request for personal advice but I mean in general for people who suffer insomnia and sleep disorders is there anything written about this?


texts: Can we get the Beis Hamikdash up and running by Yom Kippur?

texts:
The rebuilding of the 3rd בית המקדש seems to be rather ambiguous. Especially, often with phrases like ‘Moshiach will come today (or tomorrow!)!’ And then that being equated with the immediate building of the בית המקדש.

With that, what type of miracles are to be expected with the building of the 3rd בית המקדש? Is there always a time when it can suddenly plop into existence, and be working without a hiccup, like it once was? Or is there going to be a startup sequence, in which there may not be enough time by tomorrow (which is the day before Yom Kippur) for everything to be up and running smoothly for the Yom Kippur Temple service -?-


texts:
When (day, month, year) was Shlomo HaMelech anointed king, as according to the pasuk below?

1 Kings 1:45 And Zadok the priest and Nathan the prophet have anointed
him king in Gihon, and they have come up from their rejoicing, and
(therefore) the city was turbulent, this is the noise you have heard.
https://www.chabad.org/library/bible_cdo/aid/15885/jewish/Chapter-1.htm/showrashi/true


texts:
The mussar texts are replete with the idea that we should be servants of God, and the first paragraph of the shema itself says "and you shall love your god with all your heart and all your might."

So what exactly does it mean to be a servant of God and why should we want to be his servants?

If you look at it from the selfish perspective of reward and punishment, observing the commandments and avoiding sins impacts you personally. But becoming a servant of God, at least according to the English definition of slavery, connotes a negative and undesirable thing.

Since God is perfect and doesn't need anything from us, it must be that we are the ones that gain from becoming his servants. If so what exactly are we gaining?


texts: I know that some people specifically daven ke-vasikin on Hoshana Rabbah. Is this only because they stayed awake all night and thus want to daven as early as possible, or is there a more direct and symbolic connection between davening ke-vasikin and Hoshana Rabbah?


texts: What did God fear of the tower of Babylon by saying "nothing will be out of their reach"?

texts:
To continue what-was-the-sin-of-the-builders-of-the-tower-of-bavel:
When God came down to see the tower He said:

וַיֹּ֣אמֶר יְהוָ֗ה הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃

"and the LORD said, “If, as one people with one language for all, this is how they have begun to act, then nothing that they may propose to do will be out of their reach." Genesis.11.6

I seriously doubt if they could erect a building higher than 50 meters WIKI or a 150m pyramid (without concrete), whereas the stratosphere starts at 20km, so Heavens must be even higher.
So what did God fear by saying "nothing will be out of their reach"?


texts: Must a jew-by-choice who is a firstborn observe the fast of the firstborn

texts:
I'm interested in the question of whether a ger who is firstborn (of both parents, say, to keep things simple) must follow the rules for Ta'anit B'khorot. There are some remarks on the wikipedia page, but they're quite terse and I'd be interested to hear more about the background and opinions of poskim on this issue.

Obviously, this is just an academic question and one should CYLOR if it applies directly.


texts:
I would assume at some point, too many uncorrected mistakes during the shemone esri (not talking about the things that would make it avodah zara here) would make it invalid/useless as it simply loses its meaning (literally).

At what point does this happen? Do only the brachot have the be intact? Do even those have to be intact? Should one use the same standards that they do for reading the torah? What if the sheliah tzibur makes the mistakes?


texts:
The Torah promises [successful] copper mining in Israel's mountains:

  אֶרֶץ אֲשֶׁר ... וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת׃
  a land ... from whose hills you can mine copper. (Deut 8.9)

I tried to Google, but the only evidence I've found was Solomon's Mines in Timna (c.900 BC), which seems to be outside the borders of Eretz Israel.

Are there additional copper mines within the borders of the Promised Land the Torah talks about that were known from the times of the conquest (c.1500 BC)?

The real question here is not about mining, it's about whether the Torah's promises should be understood literally or metaphorically (like most of my questions probably). Once we reject the fact that it is an existing phenomenon we need to seek a metaphorical explanation.


texts: Isn't using God's name as stage name a blasphemy?

texts:
I just came to know there's a singer named Elohim

Isn't having God's name as stage name a blasphemy?


texts: Can an engaged woman cover part of her hair as a practice in tzniut?

texts:
When a woman becomes engaged, can she practice covering her hair a little bit at a time (both in the amount of time spent with hair covered as well as how much of the hair is covered), such as wearing a knitted hat, in order to prepare for when she is married and will have to cover her hair all of the time?

Does being sephardi or ashkenazi have any impact on whether this may or may not be done?


texts: Inconsistency in describing the tribes in Bemidbar 34:19-28

texts:
In naming the heads of the tribes in parshat Mas'ei, there is an inconsistency when naming the heads of the tribes of Yehuda and Binyamin. The word bnai ("sons of") is not mentioned before the name of these tribes as it is used for all the others.

Also nasi ("head") is not mentioned for Yehuda, Binyamin or Shimon.

Why are these words missing for just these tribes?


texts: Some have claimed that Maimonides wrote that it is ok to beat your wife. They point to this verse here. Does the halacha "allow" wife-beating and does the Rambam really permits this?


texts: Can I find anywhere a comprehensive list of every single person that is mentioned in Tanach. Including somewhat "biographical" information, who they were, family, what they did, how they fit into Tanach, etc.


texts:
The local daycare affiliated with a major chassidic group will only take a child if the parents commit to having the child continue in the group's school.

Is one allowed to knowingly deceive the daycare to ensure a spot?

[I am not very happy with the formulation of this question. Please edit!]


texts: How much wine should women drink at the Pesach seder?

texts:
In light of the concerns discussed here, how much of the Four Cups are women required/advised to drink at the Passover seder?

At my last seder, I was told that women only need to have "a little" (a cheekful of) wine for each cup. I wasn't sure if the cup needed to be full, but we didn't have to finish it, or if it was sufficient to pour less than a revi'it of wine into the cup. I also don't know for a fact that this is correct advice.

Obviously[?], a good solution would have been to drink four full cups of grape juice, but it wasn't available.*

What should I do next time?

--

*Not so obvious--see discussion in answer.


texts: What is the status of the "minor tractates"?

texts: There is a collection of "minor tractates" some of which contain material not found in other works of torah sh'baal peh (the oral law). What is the origin of these tractates? Who wrote/compiled them? What is their status in the hierarchy of torah sh'baal peh ie. do they outweigh a breita for example? Are they all considered authoritative?


texts:
The two versions of the 10 Commandments (one in Yitro and the 2nd in Va'etchanan) have different phrasing, most notably in commandments 4, 5 and 10.

What was actually written on the two tablets?

Some possibilities that I thought of (perhaps, others discussed some of these, too?):

The Torah says regarding the luchot that they were written "on both sides". Could this mean that when viewing from one side it had the version from Yitro and the other side from *Va'etchanan?
There were two sets of tablets. Could it be that the first one that G-d created had one version and the tablets that Moshe created had the 2nd version?
Could this be a קרי / כתיב issue? I.e. one version was written but pronounced differently, and we are, for some reason reciting both versions because we're not completely sure what was written and what was "pronounced"?

There may be other ideas, of course.


texts: On what days do we say shir hamalos before birkat hamazon?

texts:
Concerning saying shir hamalos before birkat hamazon, I have seen three different instructions in various bentchers:

On days when we say musaf
One days we do not say tachanun
When we are celebrating

Which authorities recommend saying Shir Hamalos on which days? Which practice is most widely accepted?

Also, is the rule the same for saying migdol instead of magdil?

Finally, is there an established halacha for or against saying both of these on Purim?


texts: Can one eat the marror from the keara over pesach?

texts: Is it okay to eat the marror and chazeret from the keara (seder plate) ?


texts: What is the shitah of the Rambam regarding mevarekh mossi havero [מברך מוציא חברו]?

texts:
Before asking the question, I need to give some background information:

The Rambam in Hilkhoth Berakhoth 1:11 says,

כָּל הַשּׁוֹמֵעַ בְּרָכָה מִן הַבְּרָכוֹת מִתְּחִלָּתָהּ וְעַד סוֹפָהּ, וְנִתְכַּוַּן לָצֵאת בָּהּ יְדֵי חוֹבָתוֹ--יָצָא, וְאַף עַל פִּי שֶׁלֹּא עָנָה אָמֵן

Translation:

"Everyone who hears a berakhah from [any of the categories] of berakhoth from its beginning to its end, and intends thereby to fulfill his own obligation, has fulfilled his obligation, and [it is so] even if he did not answer Amen."

It is apparently assumed that the Rambam is of the opinion, expressed in the Shulhan Arukh (cf. Orah Hayyim 213:3), that in order for the listener to be yossei yedhei hovatho he must not only hear every word of the berakhah being recited, but the one reciting it (the mevarekh) must also have the specific intention of being mossi yedhei hovatho. Basically implying that both the mevarekh and the one listening to him (the shomea) must have made some sort of agreement beforehand that each would have the other in mind. However, from the plain reading of the Mishneh Torah, it would seem that Rambam holds that the intention to fulfill one's obligation is only required on the part of the one who hears. Further, no mention is made of the mevarekh and the shomea making prior arrangements to have each other in mind.

Anyone who is familiar with the style of the Rambam knows the he says what says and what he doesn't say he doesn't say. In other words, if the Rambam makes no mention of the requirement of intention on the part of mevarekh, then it would seem that he does not hold it to be necessary for the shomea to fulfill his obligation. This is the general rule, with the exception of some cases - such as natilath yadhoyim where the entirety of halakhoth regarding it are found in Hilkhoth Berakhoth 6, with the exception of the halakhah of being meshafshef ones hands, which is found all the way toward the end of the Mishneh Torah in Hilkhoth Miqwa'oth 11:2(3). So, if anyone knows of another place in the Rambam which speaks about this halakhic subject, please let me know.

In researching this halakhah in the Rambam, I have read the available nosei kelim (which are the Kesef Mishneh and the Migdal Oz in this case), the pirush by Rav Yohai Maqbili shlit"a, the pirush of Mori Yusef (Rav Yosef Kapah) z"l, the Shu"T HaRambam, the Shu"T Rav Yehoshua HaNagidh, and the various Shu"Tim of Rav Ratzon Arusi shlit"a. In all of this I found that NONE of them discussed this question at all, with the exception of Rav Arussi who did not bring any textual support from the Rambam for the requirement of intention on the part of the mevarekh to be mossi the shomea, rather he said that le-aniyuth da`ato he held that it was required. Other than this, I have not found anyone who expresses an answer making an argument from the text of the Mishneh Torah itself.

One further piece of information: In Hil. Berakhoth 1:15 the Rambam states that we do not answer "Amen" after a child who is merely reciting berakhoth while learning. He then states  וְהָעוֹנֶה אַחֲרֵיהֶן אָמֵן, לֹא יָצָא יְדֵי חוֹבָתוֹ ("And the one who does answer Amen [after the berakhah of a child reciting berakhoth for the sake of learning them] does not fulfill his obligation"). It would seem from this statement that the Rambam is dealing with a hava mina (assumption; pre-conceived notion) that intention is required only on the part of the shomea to fulfill his obligation but not on the part of the mevarekh since it is clear that a tinoq shel beth rabban (schoolchild) does not have the da`ath required to be mossi yedhei hovatho. It seems as if the Rambam is answering this hava mina by saying, "Your assumption is correct that intention is only required by the shomea, but this principle will not work in this particular case."

Question:

Does the Rambam hold that both the one who recites a berakhah and the one who listens BOTH need to have the other in mind in order for the one listening to fulfill his obligation thereby? Sources are greatly appreciated!


texts: Did I steal anything by eating from someone else's all-you-can-eat order?

texts: I was eating in a restaurant with my friend, who ordered an "all-you-can-eat" menu item (so he could take as much food as he wants) and gave me some of the food to taste.  I ate about a plateful.  Normally, the "all-you-can-eat" option is only for the person who actually pays.  Did I steal, and do I have to go back and pay the value of what I ate?


texts: Source(s) for Chazon Ish and Rav Shach's position on Ir Hanidachat

texts:
We have been learning a Gemara on Masechet Sanhedrin that brings a Braita talking about Ir Hanidachat.

It's on טו: and as follows:
 דתניא עד
 כמה עושין עיר הנדחת מי׳ ועד ק׳ דברי
 רבי יאשיה רבי יונתן אומר ימק׳ ועה רובו
 של שבט

On this Braita, we saw the Rambam holds that it is talking about number of sinners in the city. However, we found in the Metivta that Chazon Ish and also Rav Shach hold it's the number of inhabitants in the city to qualify as a potential Ir Hanidachat.

For Rav Shach, it says it's in his book Avi Ezri. However, we don't have the book and have searched online with no luck.

Would anyone have the book and check for us what it says on Perek 5 (Hilchot Sanhedrin) Halacha 1?

We want to know what Rishon are Chazon Ish and Rav Shach relying on to contradict the Rambam's position.


texts: We know that a man can be a nazir- is it also possible that a woman can be a nazir?


texts: Is there really a distinct "Jewish soul"?

texts:
I have heard many times about Jews having a "special soul" or a "Jewish soul" - a soul which is either lacking and/or fundamentally different than that of non-Jews.

However, the sources which are pointed to in support of this claim are all later (i.e. more recent) sources which bring no support from Hazal.

My question is: Is there really a special "Jewish soul"? And if so, where is this idea found in the texts of Hazal?


texts:
I've recently learned that Muslim women aren't supposed to pray when they're on their period and do not fast when on their period. I've never heard of anything similar in Judaism.
Can women pray when on their period? Also are there fasts they are permitted to eat/drink on if they are on their period?


texts: According to the halakhic prescriptions, under what circumstances a married couple of Gentiles is considered divorced?

texts:
I'm an Italian son of Noah.

In the Italian legal system, as I believe in many other countries, in addition to divorce there is the legal separation between the spouses.
According to the Italian law with legal separation, which is a prerequisite for divorce, for both spouses the obligation of cohabitation and the obligation of reciprocal fidelity are extinguished:that is to say, they can legally have sex with other people, although the spouses are still married because they have not yet divorced.

In Italy legal separation between spouses is preliminary to divorce, but does not oblige spouses to divorce later, and in fact it happens that several married couples remain legally separated without divorcing.

According to the Halakhah, under what circumstances a married couple of Gentiles is considered divorced,regardless of what is established by the Laws of the Nations?


texts: Is one obligated to honor his word in a business agreement with a non-jew?

texts: If one makes a certain agreement in business with a non-jew outside the range of something forbidden by the Torah itself (e.g to do something at a certain time or location etc.), is one obliged to honor it?


texts: Does a dish received as a gift from another Jew need to be toveled?

texts:
Possible Duplicate:
  Tevilat Keilim on a gift

If I buy Ploni a new coffee mug, does he need to tovel it?  Did I need to tovel it?


texts: Is it worse to be a heretic, who denies the authenticity of the Mesora, or a follower of Avoda Zarah? Are there any rabbinic sources which discuss this question?


texts:
I'm new to Mishna study, and I want to participate in a communal effort to study Mishna. I picked out a section to study, and now I need to find a convenient resource to learn from. I don't necessarily have time to make a comprehensive study of all of the relevant commentaries and Talmud, but I do want to understand what's going on in the Mishna. I prefer resources that include English translation, and I'm open to both in-print and electronic resources.

What resource would you recommend, and why?


texts:
The Italian company Martini and Rossi make a bottled drink called "Martini" - it has a good hechsher from Rav Gerlich from Milano and the Israeli Rabbinate. Martini is made from red wine and alcohol - it is transparent in color and has a very dry taste with a hint of the red wine.

What bracha do you make on Martini?


texts: Is the Number of Chapters Per Tractate Relevant?

texts:
Much has been written about the sequence of tractates in each mishnaic order. Perhaps most famously, Rambam (in his introduction to Commentary on Mishnayos) explained the position of each tractate based on specific reasons, such as order of scriptual verses, topic progression, halachic status, etc. However, there is an astonishing correlation between the sequence of tractates and number of chapters per tractate. In orders Moed, Nashim, Nezikin*, Kodshim and Taharos there is a perfect descending sequence based on chapter numbers. Zeraim is the only order that does not go in descending order, and even there it is only a three-tractate-sequence in the middle that does not follow the descending order.

While I have seen scholars mention this as a theory for the sequence of tractates in each order (e.g. here p. 8 and here p. xl) I have not found this idea in Rabbinic Literature.

The question is: Did the rishonim/acharonim simply not pick up on this pattern? Did they realize it but didn't care, preferring to give Torah-based explanations? Did they consider the couple of exceptions as refutations to the theory? Or are there actually sources in Rabbinic Literature that note this phenomenon?

A potential nafka minah of whether this is the true reason for the ordering would be whether there is any value to studying the tractates in the order they appear.

(This is in some ways the reverse of this question.)

Below is the sequence of tractates (according to Rambam) showing the number of chapters.

Zeraim

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Moed

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Nashim

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Nezikin

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Kodshim

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Taharos

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*Counting the three Bavas as one tractate and Sanhedrin/Makkos as one tractate (although Rambam disagrees that Sanhedrin/Makkos is one tractate, it is still clear why Makkos has to immediately follow Sanhedrin) and not counting the sixth chapter of Avos and the fourth chapter of Bikkurim because they are beraisaic addenda that Rambam does not have.

The pattern is especially obvious when reading from a Mishnah manuscript such as this one, which at the end of each order lists the tractate name with number of perakim in order.

Zeraim
Moed
Nashim
Nezikin
Kodshim
Taharos


texts: If an animal is pregnant and you slaughter it, what is the status of the fetus? Does the stage of development matter like in regards to eggs?


texts: How many Israelites were punished for the golden calf?

texts:
We know that 3,000 were killed by sword as punishment for the sin of the golden calf. But how many were killed by the plague, and how many by the water ordeal? (How many of these were B'nei Yisroel and how many were the Erev Rav?) Do any of our sources tell us?

Related:

Why are we so concerned about 1/2 of 1% (Golden Calf episode)
Did all of Bnei Israel worship the golden calf?


texts:
VeNiShmartem  Meod LeNafshotheichem (Devarim 4:15), the Mitzvah of self-preservation - requiring that we guard our health - sounds rather proactive. However, it is written with the word ShMR, to "guard", which is seen in the Mitzvah to guard Shabbath as the word which gives force to the negative commandment - the prohibition - not to violate the laws of the Sabbath, as distinct from the positive commanment to "remember" the Sabbath.

Does this mean that VeNiShmartem is a negative Mitzvah, a prohibition? If so, does every unsafe action or unhealthy indulgence constitute a violation? And if so, would it follow that it should be punishable by Beith Din with proper warning and witnesses, etc.?


texts: Shliach Tzibbur that says "HaKel HaKodesh" instead of "HaMelech"

texts: What should be done in a case where the shliach tzibbur when davening chazaras ha'shatz makes a mistake and instead of saying "HaMelech HaKodesh" during Eseres Yamei Teshuva he says "HaKel HaKodesh". Normally the halacha by a yichud if the person has already gone further in Shemoneh Esrei and realizes this mistake they have to go back to the beginning of the Shemoneh Esrei. By a shliach tzibbur if this was realized after a point where it cannot be corrected must the shliach tzibbur start over again chazaras ha'shatz?


texts: Why was David's census so unpleasant to our Creator? Was it a sin? If so, why? What is wrong in doing a census? There were previous censuses made and there were no problems.


texts:
You've received a fundraising call from a local frum institution and agree to donate $100. The individual on the phone directs you to the donation site to fill out the forms.
After you get off the phone, you realize that they're fairly close
to their overall goal and so you resolve to donate $200 to hit that
big, round number.
As you're filling out the donation form, you decide to refresh the
webpage and see that they're only $160 from their goal, so you refill the form to finalize the donation for $160.

How does halacha consider the additional $40?

Even though you've fulfilled your verbal commitment to the fundraiser, tzedakah in the Talmud is linked to Kodshim vis a vis the impact of intent, where a mental declaration is sufficient to designate an animal for a korban. At the very least, one should be concerned that one's mental intent may constitute a declaration to donate a higher amount as "doing the right thing" (yashrus) if not actually obligatory.

But in this case, the desire to donate the higher amount was for the purpose of reaching a stated goal, and therefore might be considered neder al t'nai - a conditional vow.

Conversely, one might argue that the amount being al t'nai of hitting a certain goal is not the same thing as the donation itself being conditional, and that the process of filling out the donation form itself may constitute a commitment to donate the higher amount, even if you change the number before finalizing the donation.