texts: Looking for Toldos Yeshu (1705 version). Does anyone have?

texts: I'm researching the story that the Christian Apostle Simon -- later Saint Peter -- was actually a Jewish plant who was instructed by the rabbis to change Christian observances and beliefs to make it much more distinguishable from rabbinic Judaism.  Dr. Shnayer Leiman, of YU, mentions a 1705 un-censored version of Toldos Yeshu as a prime source for this.  Does anyone know where I can find it?


texts: Since the Temple built after the Babylonian Captivity did not conform to Ezekiel's vision (Chapters 40-42), why is what he wrote not considered a false prophecy? Chaim Clorphene in 'The Third Temple: Who Will Build It?'  states: '. . .  the sages who built the Second Temple, did not completely follow [Ezekiel]'s prophetic design, for they knew that the Second Temple would eventually be destroyed, and that [Ezekiel] was prophesying about the future, eternal Temple.'  Is this the answer, and what are the sources which support it?


texts: Are there any sages who have written about experiencing a total solar eclipse?

texts:
This year, on August 21, 2017, many Americans will have a chance to experience a total solar eclipse.  Total solar eclipses were rarely documented before the 10th century of the Common Era.

But, I wonder, are there any rabbinic sefarim that describe a first-hand account of a solar eclipse? Who and when were these accounts?

Also, was there any halachic analysis added to the description of the experience, e.g. a discussion of the Halacha of witnessing the molad?


texts: If you say the shema after Plag but before three stars are out, how much needs to be repeated after?

texts:
AskMoses says

  Although one can pray the Maariv before nightfall, the Shema must be repeated after the stars appear.

How many paragraphs of the Shema must be repeated, all three (i.e., all of it) or just the first? What is the halachah?


texts:
Pele Yoetz by Rabbi Papo  states that the plant ruta/ruda, (pegim in Hebrew) Is mesugel neged ayin hara and witchcraft to whoever carries it. In practice I've heard of mekkubalim carrying this plant as well from another question here.

Is there a specific rue plant meant? Wikipedia lists like 7.


texts: What are the Hebrew names for the 3 kabbalistic garments of thoughts, feelings and actions?

texts:
I'm watching a video on Tanya and the rabbi said those 3 words in Hebrew, but I can't figure out what those words actually are on Google so I can add them to my notes.

What are the words in Hebrew? I know what they are in English. Kind of like chochma, binah and daat, there are English words, but people refer to those concepts using the Hebrew.


texts: 'Just because I think doesn't mean I know how to think'- Rambam quote?

texts: A few years ago I heard Rabbi Joseph Dweck give a lecture on Kabalah and he mentioned this quotation attributed to Rambam: "Just because I think doesn't mean I know how to think." But I haven't been able to find it using Rabbi Google and Sepharia. Does anyone know the source?


texts: Is it acceptable to spay a pet female dog, or is there a prohibition against neutering a female dog like that of a male dog?


texts: Has completing the entire Talmud ever been a tenet of Rabbinical Ordination?

texts: Has there ever been a requirement in any Rabbinical program to finish the entire Talmud, not just select mesechtas + related halachos?


texts: What did Avraham Avinu's tent look like? Is there an actual source for the idea that his tent had four doors - one on each side?


texts: Why does Hashem make Moshe go look at the Land?

texts:
B"H

Why does H' make Moshe -- more than once, I think -- go up a mountain to look at the Land of Israel which he will never enter?

This seems cruel. Moshe was the holiest and most self-sacrificing person who ever lived, probably. Why did H' do it to him?


texts: May a woman shave her legs on Chol hamoed?

texts: The Shulchan Aruch tell us that one may not shave on Chol Hamoed (Orach Chaim 531:2). Does this prohibition apply to women as well? Is a woman allowed to shave her legs on chol hamoed?


texts: I have noticed that ArtScroll usually translates the shem of Adnus (Adonoy) as My Lord.  Other translations of the Tenakh and Siddur use "Lord" or "O Lord."  There are some pesukim that cannot be translated as ArtScroll usually does and then they switch to the plain Lord or even HaShem.  What should be the correct English translation?  Rabbeinu Bachya seems to like "Lord of Lords."  I guess it depends on whether you consider the last letter to be the possessive or an intrinsic part of the shem.


texts:
I was learning Sefer Hamitzvot with my dad last night and, when we came across mitzvah #256, I was curious; do we have any idea what the yadua bone is? It is a bone of a bird which grows from a long cord from the ground connected to the navel similar to squash, its form is like a man's form, Rambam calls it a bird but Sefer Hachinuch seems to suggest it is a stationary plant-like creature, and it devours everything it can reach with its cord. One would place it in his mouth, have an epilepsy, and predict the future. Here are the links to the mitzvot regarding this creature:
https://www.sefaria.org/Sefer_HaChinukh.514.1?lang=en&with=About&lang2=en
https://www.sefaria.org/Sefer_HaChinukh.257.1?lang=bi&with=all&lang2=en


texts: Where did the incense-altar sweeper get his broom from?

texts:
Mishna, Tamid chapter 3, in a loose translation:

  Those who merited removing the ashes from the inner altar and the candelabrum would precede. They had four tools in their hands: the basket, the pitcher, and two keys.… [They used the keys to open the doors of the main room of the Temple, and entered. Then] the one who merited removing the ashes from the inner altar entered, took the basket, put it before him, and would take handfuls and place them in it; at the end, he swept the rest into it. He left it there and exited. [And the candelabrum person did his job with the pitcher.]

On "he swept the rest into it", Tif'eres Yisrael (73) says:

  … he swept the ashes into the basket with a broom.

Where'd he get the broom from?

I can think of a few possibilities, and wonder which of them is true if any, or what the true explanation is:

He carried it in with him, but it was unimportant and so unlisted among the tools brought in.
He carried it in with him, but in the basket rather than directly in his hand, so it was unlisted among the tools brought in "in their hands".
It was stored near the altar.


texts: Parameters of Yuhara - When should someone be concerned that he's overdoing it?

texts:
There are many cases in halakha where one is discouraged from adopting a stringency because it appears to be an expression of 'religious haughtiness' (יוהרא).

When should someone be concerned about this? I assume that it matters how obvious the stringency would be to others, as well as how much, halakhically, one would gain by adhering to a higher standard. For example, what if everyone in your community does something in a way that is b'dieved permissible, but no posek believes it to be lechatchilah? What if it is to offset a personal issue (such as standing during the haftorah, which nobody does, in order to prevent oneself from falling asleep)?

Basically, does anyone know of a comprehensive discussion of the applicability of doing things that appear as yuhara?


texts: Should Torah study exclude the performance of other mitzvos?

texts:
Since the Mishnah teaches that "talmud Torah kneged kulom", and also given those who say that one should ideally learn Torah constantly, wouldn't it follow that Torah study should be performed basically to the exclusion of other mitzvos? For if studying Torah connects you to Hashem on a greater level (even qualitatively) than any other mitzvah, it wouldn't make sense to do anything else, except the bare minimumum of things that enable you to study more Torah (like practical  things such as eating/drinking or ensuring just enough livelihood to survive, etc.).

Are there any views to this effect?


texts: Interpretations agreed upon by Karaite and Rabbinic scholars

texts:
There's a vague verse in parshas Mishpatim which is a good prototype for my question:

  מְלֵאָתְךָ֥ וְדִמְעֲךָ֖ לֹ֣א תְאַחֵ֑ר בְּכ֥וֹר בָּנֶ֖יךָ תִּתֶּן־לִּֽי׃

  Literally: do not delay your full and mixed things. Give me your first born son.

Rashi has his interpretation, which makes the two halves of the verse unconnected.

The Ibn Ezra however brings an interpretation from Ben Zuta, a Karaite scholar, who from what I've heard, the Ibn Ezra wasn't so fond of.

The explanation brought is your full things refer to a pregnant woman, and mixed things refer to man's seed. The verse is therefore interpreted to mean do not delay marriage, so you can have kids, and give your first born to Hashem. This way, the verse fits nicely as a whole. See the Ibn Ezra's issue with this interpretation, which he rejects.

However, Mahari Kara, potentially a student of Rashi, interprets the verse the same way as Ben Zuta (click here and click his name). Rav Chaim Vital, in Sefer HaLikkutim parshas Mishpatim does as well. It's not definite that either of them had seen this comment from Ben Zuta, or Ibn Ezra, and perhaps they happened to interpret the verse in the same way.

I'm looking for other examples of this phenomenon, where a Rabbinic commentator gives the same explanation a Karaite scholar does, without quoting/citing them. These would be explanations that are either known as Karaite views, e.g. quoted by Rishonim as the Karaite view, or views that are known to have been held by Karaites, and that the significant majority of classical Rabbanic expositors do not agree with. That would preclude something like וידבר ה' אל משה. (Although I don't know if that disqualifies my prototype case.)


texts: Where can I find "Mishnas Pikuach Nefesh"?

texts:
Not sure if this kind of question is allowed on here. I've been looking for a specific sefer for a long time and I cannot find any seforim store that has it or that has even heard of it.

The sefer I am looking for is 'Mishnas Pikuach Nefesh' compiled by R' Lorincz. It is about the halachos of pikuach nefesh.

Any help would be greatly appreciated.


texts: Standing up at the Chuppa when the Kallah passes by

texts: Last night I was at a wedding, and when I stood up as the bride was passing by on the way to the Chuppa, a fellow in all seriousness told me "It is not proper and a lack of Tzniyus to stand up for the bride". I told him that I am certain that there is a valid source for doing so as we see that it is a Minhag Yisroel that people stand up when the bride passes by. What is the source?


texts: ואם תאמר-- but what if we didn't say anything?

texts:
When Tosafos or other Rishonim introduce a question with the phrase "and if it were said" (my translation) do they mean to imply that the question is b'dieved and everything would make more sense if we left well enough alone?
Examples of gemaras where this may be the case include bava basra 2a-177d.

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


texts:
Why is Bat-sheva bat Eliam called Bat-shua bat Amiel in Divrei Hayamim 1:3:5?
The commentaries Sefaria brings merely state that the names (both Bat-sheva/Bat-shua and Eliam/Amiel) are interchangeable, but what's the reason for the name change?

Note: I'm aware that this can be asked about several other people in Tanach who have name changes. I'm wondering specifically about Bat-sheva.


texts:
Can one wear these type of clip on flip shades on Shabbos in an area with no Eruv?

(They clip on to your regular prescription glasses.)

As noted in this Mi Yodeya answer here:

  R. Neuwirth in Shemirat Shabbat Kehilchata (16:24) writes that one should not wear ordinary sunglasses in a place where there is no Eruv because they are not considered clothing. However, if the sunglasses are never taken off even indoors (eg. for medical reasons) then they are considered clothing and can be worn even outdoors with no Eruv.

My question here is for the many people I see who do in fact wear regular sunglasses. Are these flip up attachments any worse? Is there more of a Shema Yishlof (fear they will be removed in a Reshus Harabim) concerning them?


texts: Nespresso Machine Tevilas Keili alternatives

texts:
I recently acquired a new Nespresso coffee machine that will most probably be damaged if immersed. (The warranty will be void if immersed).

Are there any alternatives to Tevila?

I've heard you can give it to a non-Jew to officially own; which I would do, except that I am considering selling the machine to buy a better model whenever it goes on sale. Is there any way a non-Jew can be considered the owner, yet I would still be allowed to sell it?

I also know you can have a Jewish electrician meddle with it to an unusable state, and then fix it, but this is not practical.

The machine: http://www.nespresso.com/uk/en/product/krups-essenza-auto-xn-2140-earth


texts: What does God's answer to Yona the prophet (4:11) really mean?

texts:
Sefer Yona 4:11 reads:

  וַאֲנִי לֹא אָחוּס עַל נִינְוֵה הָעִיר הַגְּדוֹלָה אֲשֶׁר יֶשׁ בָּהּ הַרְבֵּה מִשְׁתֵּים עֶשְׂרֵה רִבּוֹ אָדָם אֲשֶׁר לֹא יָדַע בֵּין יְמִינוֹ לִשְׂמֹאלוֹ וּבְהֵמָה רַבָּה

In the JPS translation:

  and should not I have pity on Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand, and also much cattle?

Two questions:

If God is trying to explain why he had mercy on Ninveh, why not simply state the obvious, that they did teshuva?
What does the above explanation for why he had mercy on Ninveh mean?


texts: Where is it written that anger is like idolatry

texts: There is a gemara that says that anger is like a form of idolatry. Which gemara says this and where in the gemara is it written?


texts:
I have noticed many Haredi Rabbonim who do not wear ties through out the year (Shabbos, Yom Tov, Simchas) even though they aren't chasidish.

Does anyone know the reason?

I was thinking along the lines due to the historical association with of ties.

"There is a long history of neckwear worn by soldiers (Roman), whether as part of a uniform or as a symbol of belonging to a particular group. Some form of neckwear other than the outdoor scarf can be traced intermittently through many centuries." (Wikipedia)


texts:
Is R. Rabinovich's Yad P'shutta on the Mishne Torah available for free online?

I already noted the commentary to Hil. T'shuva on HebrewBooks.


texts: Source for a story: Rambam paskening people out of heaven

texts:
I'm sorry to ask a source-seeking question (because I don't like seeing them myself), but I'm at a loss here in trying to find what I think is a theologically important Hassidic story. The story goes something along the lines of, "the Rambam paskened that no Jew is allowed to believe that God has a physical form, and hundreds of pious people were evicted from Heaven, until the Raavad came along and paskened that they were allowed back in". I remember seeing this somewhere (perhaps a scholarly publication on theology) but cannot, after many attempts, find it anywhere.

And, no, I'm not confusing it with the story of the Kotzker, who said that the Rambam paskened the sheidim out of existence.


texts: Sometimes I hear מסֶכתא (pronounce: masechta) pronounced as מסִכתא (pronounce: masichta) by some people, particularly in Ashkenazi circles. Why is this?


texts:
I saw an unsourced advice to a general audience about reading the Zohar Ha-Kodesh as a segula in fighting the yetzer hara.

I am wondering if there is a legitimate source for this, beyond the fact that Zohar is torah and torah is the cure to the yetzer hara?

(When I brought it up with my LOR he essentially said "I've never heard that, and don't read Zohar."  So I am listening to my LOR no matter what comes up here.)


texts: Let's say one has a relative/parent who needs a life saving operation but does not have the financial means to pay for it or even get a loan, is one required to sell his property to help them?


texts:
How far does Lifnei 'Iver extend? Earlier versions of this question led to a good deal of speculation of how an individual should respond to issues of public policy and business that may be contrary to Halachah.

But I wonder if the basic premise starts with Lifnei 'Iver or if a different issue, perhaps just about trying to create a better society (and what that means is its own question, perhaps), is really at the root.

So here's the question:

Does Lifnei 'Iver even apply when it comes to one's taxes and immediate business functions that are removed from, say, immediate sale of a product or immediate employer/employee functions (like forcing an employee to overcharge or deceive a customer)?

Less controversial examples of potential Lifnei 'Iver implications, if it does apply:
* Government engaging in unjust wars
* Working as a marketing executive for McDonald's Corporation
* Working on the campaign of a political candidate who holds some views that are contrary to Halachah (or even one such view).


texts: "sweep away the innocent along with the guilty" vs "once permission is given, he makes no distinction between righteous and wicked"?

texts:
וַיִּגַּ֥שׁ אַבְרָהָ֖ם וַיֹּאמַ֑ר הַאַ֣ף תִּסְפֶּ֔ה צַדִּ֖יק עִם־רָשָֽׁע׃

Abraham came forward and said, “Will You sweep away the innocent along with the guilty? Genesis.18.23

The negotiation swivels around the idea that God's ultimate justice will not allow destroying the righteous alongside the wicked ones.
However, in the Exodus narrative, the Mechilta tells a different story - it is perfectly logical for God to destroy righteous with wicked ones:

מַגִּיד, שֶׁמֵּאַחַר שֶׁנִּתְּנָה רְשׁוּת לַמַּשְׁחִית לְחַבֵּל, אֵינוֹ מַבְחִין בֵּין צַדִּיק לְרָשָׁע:

This tells us that when once permission is given to the destroying angel to wound he makes no distinction between righteous and wicked (Mekhilta d'Rabbi Yishmael 12:22:2) Rashi_on_Exodus.12.22.5

How those two different approaches to God's justice can be settled?


texts: Recently a relative of mine who is a widow got engaged. The children were told that the Minhag is that children do not attend a wedding of their parents. What is the source of this Minhag? What is the reason?


texts: Rashi writes that the reason Parshas HaNazir follows Sotah is because the future Nazir will see how wine led to the Sotah case and will now take an oath of Nazirus, forbidding wine to himself. But how does Sotah fit into the story of Bamidbar up until Perek 5? How is it connected to the Pekudim and the formation of the Machane?


texts: Is one allowed to say Lashon Hara to pay someone a compliment? For instance, "Reuven used to be such a slacker. But look how much he's grown!"


texts: You go away to your family / friends for Shabbos Chanuka. You are returning home Motzei Shabbos. Should you light Chanuka candles at your host or return home and light your Chanuka candles?


texts:
How many erev rav people came out with Moshe from Egypt (Ex. 12:38)? Was it a few thousand only or more?

Please source.


texts: Does an improperly slaughtered animal render the Shochet impure?

texts:
In Vayikra 11:39 it says:

  לט. וְכִי יָמוּת מִן הַבְּהֵמָה אֲשֶׁר הִיא לָכֶם לְאָכְלָה הַנֹּגֵעַ בְּנִבְלָתָהּ יִטְמָא עַד הָעָרֶב:

  39) If an animal that you [normally] eat, dies, one who touches its carcass shall be unclean until evening.

If a shochet improperly slaughters the animal, does the same thing apply? Is the shochet now Tamai?

This might not apply these days, but if it does make the shochet impure, what would happen if he improperly slaughtered a Korban in the Beis Hamikdash, would he have to leave the Beis Hamikdash until the evening?

Or does the dead animal only impart impurity if it dies on its own, not if it was killed?


texts: If you discover a valuable sunken treasure, and you can identify living relatives of the treasure's original owners, must you give them what you find or keep it for yourself?


texts:
Who knows three hundred and three?
?שלושה ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 303.
Lazy gematria on this one is not worth approaching.
Check out mi-yodeya-series for the previous three hundred and two entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Who determines the kosher status of "new" foods?

texts:
Who determines the kosher status for "new" processed foods (e.g. Jell-O)? A few orthodox rabbis' approval? General consensus by the Jewish religious community? Certain kosher standards organizations? Or something else?

The reason I ask is, I've long heard that Jell-O gelatin dessert is not kosher because the gelatin within can be derived from non-kosher animals. However, the gelatin undergoes a chemical separation process that produces a new substance, muddying the waters, such that there seems to be some debate about whether it's truly treif.

Looking into the matter further, the makers of Jell-O gave this official explanation in 1998:

  Is it Kosher and Pareve?

  "JELL-O Brand gelatin is certified as Kosher
  by a recognized orthodox Rabbi as per enclosed RESPONSUM. In addition
  to being Kosher, Jell-O is also Pareve, and can be eaten with either a
  meat meal or a dairy meal."

The person asking the question then received a copy of the kosher certification given by 2 Orthodox Rabbis:

  Included [in this response is a] sheet with a copy of "The Halachic Basis of our
  Kashruth Certification of Atlantic Gelatin and the General Foods
  Products containing this Gelatin" by Rabbi Yehuda Gershuni & Rabbi
  David Telsner. The upshot is that since the collagen has been taken
  apart by the chemical digestion and a new substance has been produced
  it meets the specifications of the Orthodox Dietary Laws and is Kosher
  and Pareve.

So basically, they are saying, "These 2 recognized Orthodox Rabbis, R. Gershuni and R. Telsner, certified our product is kosher and pareve. Therefore, we're putting the 'K' symbol on our product."

Is that enough to make something kosher? Who determines the kosher status of "new" foods like this?


texts: An improved Jewish calendar after this one expires?

texts:
Conventional wisdom has it that about 1600 years ago, the latter Hillel utilized his Sanhedrin to sanctify the Hebrew calendar as we know it today until the year 6000. (Presumably by that point we'll have something else.)

If I understand correctly, Hillel's calendar was based on the astonomy of the time, and as such over the course of its ~1800 year run, it will have unintentionally lagged several days behind the solar calendar.

Has anyone worked on what a new calendar would look like? Could it maintain the notable features of the current one (e.g. Purim never on shabbos) and yet still get the updated formula for solar leap years right?


texts: On a "minor fast day" must one daven Maariv before eating once the fast is over?

texts: Can a person eat once a fast is over and daven Maariv at a later time after eating? or is it a requirement to say Maariv prior to breaking one's fast?


texts:
Possible Duplicate:
  Timing of Mincha

Why do people wait to daven mincha later and not daven mincha gedolah?


texts: What is the purpose of the "crowns" on top of the letters (tagin)?

texts:
When writing a Torah the letters שעטנזגצ (as well as the "final" letters, ן and ץ) have "crowns" on top of the letters.

What is the purpose of these crowns and why were these specific letters chosen as the ones to have them?

(I am aware of these letters as being the ones with the crowns based on Ashkenaz tradition. If there is another tradition that uses other letters, please indicate this in your answer.)


texts: Tenth arrives during or after the silent shemonei esreh - sources

texts: What responsa are there on whether to have chazaras hashatz when the tenth arrives (completing the minyan) during or even after the tefillah b'lachash (silent prayer)?


texts: How did Yakov know the wagons are connected to Egla Arufa?

texts:
As we know, Yakov was 100% sure that Yosef was alive when he saw the wagons that Yosef sent. Rashi there explains that the wagons , Agola, are the same words as Eglah (as in Egla Arufa) and that was the last topic Yosef and Yaakov were learning when he disappeared.

I'm curious how did Yakov know that the wagons were a sign for egla arufa? Was it just word association in that a Calf and Wagon both use the same words? Who thinks like that? Was it more than that?


texts: Is there any torah study community that allows Non - Jews?

texts:
I am not a Jew, or religious in any manner, but Judaism interests me, since I study religions. It is very hard to study on my own, so I have tried to find a study partner or teacher many times, on sites like torahstudypartners, and a local synagogue, but have been denied because I am not Jewish.

So, is there any community that would help me learn, even though I am not Jewish?


texts: What skin color did adam and chava have? I learned that if all people indeed came from them at least one of them had to have a dark skin color.


texts: Using physical force to get past a passive blockader

texts:
Suppose that Billy wants to enter a building that he's legally entitled to enter, but Augustine places himself in front of the building's entrance in such a way that Billy cannot enter without coming into physical contact with Augustine. Other than in that it prevents access to the building, Augustine's position is a location where he is entitled to be.

Assume that local secular law and law enforcement are not an issue.

May Billy use physical force to push past or remove Augustine and thus, gain access to the building?
Does Augustine's intent matter? In other words, does it matter if Augustine intends to prevent Billy's entrance or if he simply chose that spot to occupy for other reasons and prefers not to move?
Do the consequences of Billy's access or non-access to the building matter (not taking into account extreme situations such as life-threatening ones), or is Billy's desire to enter sufficient to result in the same answers to these questions?


texts: How do we understand Talmudic predictions of Moshiach?

texts:
There are some predictions in the Talmud for when Moshiach/Messiah will come.

Avoda Zara 9b brings a Beraisa and Rabbi Chanina that say when Moshiach will come (the opinions are a few years apart), and it uses language that seems to say that there is no chance that he won't come by then. I can speculate that maybe they just use the wording as a demonstration of them being eager for Moshiach, but if I knew I wouldn't be asking the question. Also it's not clear if they're saying "Don't buy land on a contract that will transfer ownership to you after 4231" or "For those who will live in the future, don't bother buying land because Moshiach will come any minute and it's a sign you don't have faith in that." Here it is:

  (R. Chanina): Do not waste money buying land 400 years after the
  Churban, even for a pittance, for surely Mashi'ach will come then (and
  land will revert to its rightful heirs based on the division in the
  days of Yehoshua bin Nun).

  (Beraisa): Do not waste money buying
  land in the year 4231, even for a pittance, for surely Mashi'ach will
  come then.

Sanhedrin 97b brings in Eliyahu who seems to say that Moshiach will come by the end of 85 Yovel cycles (and at 50 years each, that is 4250 years total), and Eliyahu seems to be saying that he is not sure if Moshiach will come before the end of this last cycle (but I could be misreading):

  Eliyahu: The world will be at least 85 Yovel cycles. Mashi'ach will come in the last one.

  Rav Yehudah brother of Rav Sala: Will he come at the beginning or at the end?

  Eliyahu: I do not know. (Ramah's text - he will come at the end.)

  Rav Yehudah: Will Yovel finish before he comes? (Maharsha - will he surely come then, or may he be delayed further?)

  Version #1 - Eliyahu: I do not know.

  Version #2 (Rav Ashi): Eliyahu told him, do not wait for him until this time. Afterwards, wait for him.

How was it understood by the rabbis quoted who lived a few hundred years before the time mentioned, by the rabbis who compiled the Gemara shortly before or around the year mentioned, and by Rashi and other later commentators long after the time has passed? What do we make of this so many centuries after this predicted date has passed?


texts:
According to the Talmud in Bava Batra 14a, the Luchot HaBrit were square. As a side note, I have seen those "correctly-modeled Luchot" in the Shteblach of Meah Shearim.

Where did the common "tablet" shape come from, with rectangles and a rounded top, like those that we see it in Synagogues all the time? Is there a source for such a shape, or was it borrowed from Christian art? If the latter, should we try to replace them in our synagogues?


texts: Grammatical difficulty in root אשר (happy)

texts:
The root אשר seems to act weirdly in relation to number.

On the one hand, it takes on plural morphology in situations that are clearly singular, here in the form of a plural (const.) noun (functioning as an adj.) in reference to a sing. noun:
אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים (Ps. 1:1)

On the other hand, inversely, we sing as we return the sefer Torah to the ark, of a singular adj. qualifying a plural noun:
 עץ חיים היא למחזיקים בה ותמכיה מְאֻשָּׁר(Prov. 3:18)

Finally, there are cases that appear altogether consistent, here plural with plural:
אַשְׁרֵי אֲנָשֶׁיךָ אַשְׁרֵי עֲבָדֶיךָ (I Kings 10:8)

Is this just an anomaly of the root אשר, or is something else going on?


texts: Is there any Mikras Gedolos in English? I am interested in learning Meforshim on Chumash, and I wanted to know if there were any online or in a store.


texts:
Is visiting Israel a Mitzvah? (visiting as opposed to living)

Just some points I would hope an answer to cover:

Was it a mitzvah back then?
Is it still a mitzvah nowadays?
Does the mitzvah apply throughout the year, or only during שלש רגלים?
Is the mitzvah specifically for visiting Yerushalayim, or does anywhere in Israel suffice?


texts: Chamisha Asar B'Av - when did the Minhag stop?

texts: The Gemara Taanis 31. says אמר רבן שמעון בן גמליאל לא היו ימים טובים לישראל כחמשה עשר באב וכיוה"כ שבהן בנות ירושלים יוצאות ... וחולות בכרמים ומה היו אומרות בחור שא נא עיניך וראה מה אתה בורר לך אל תתן עיניך בנוי תן עיניך במשפחה (משלי לא) שקר החן והבל היופי אשה יראת ה' היא תתהלל ... תנא מי שאין לו אשה נפנה לשם that on Chamisha Asar B'Av the Bnos Yisroel would do various things in order to attract attention to themselves and to ultimately get married. When did this Minhag stop? Was it stopped for a reason? (sources please)


texts: Can Whole Fruits or Vegetables Have Non-Kosher Additives?

texts:
Many (perhaps all?) fruits and vegetables grown these days contain various "other stuff" such as pesticides and protective coatings.

I suppose that fruits whose peels are removed do not pose a problem, but what about the others? Is it possible to have a problem with the Kashrus of fruits and vegetables due to their additives?


texts: Source for the Arizal identifying many unmarked graves of legendary Jewish figures?

texts:
I remember learning that many of the famous gravesites in Israel- the Rambam, Dan of the 12 tribes, Rav Shimon Bar Yochai, Ruth from Megillas Ruth (not necessarily these exact ones, just giving examples)- were revealed by the Arizal.

(this is also mentioned on his Wikipedia page, 2nd paragraph in this link).

Have a few questions:

a) how do we know this? (ie source)
b) how did he do it? (ie what methods did he use to uncover these locations)
c) how did this become a (pretty much) accepted fact- so much so that we built giant matzeivot and areas for people to visit for each of these tzaddikim?


texts:
If someone dies and their body cannot be released for burial for an extended length of time, how are aninut* and aveilut approached?

This question might have some similarities to whether there is aninut on Shabbat and yom tov, as one may not prepare for the funeral during those days.

*Aninut is only applicable during preparations for a funeral. As no preparations for the funeral are possible, it would stand to reason that aninut is not observed until the body is released. However, this seems overly simplistic, as one might still be exempt from mitzvot 'aseh shezman grama


texts:
I read a book by Rabbi David Miller (1869 – 1939) ( he had semicha from Rabbi Isaac Elchanan of Kovno ) , The Secret of the Jew, which says you can fill an empty mikveh straight from a faucet (see pages 366 and 428).  There is a copy of the book on Hebrew Books.

Are there opinions that argue on Rabbi Miller? Who are they, and what is the basis of their disagreement?

I ask because I've got the impression that all modern mikvah's are filled exclusively with rainwater, and that filling from zero with the faucet isn't done.  I'm interested specifically in a mikvah used for nidah.


texts: How can Biur Sheviit precede Biur Maaser?

texts:
The Mishna (Maaser Sheni 3:2) rules that one should not buy Terumah with Maaser Sheni money since one thereby further limits who can eat the Maaser Sheni which could lead to it being wasted. The Gemara there extends this to buying Sheviit produce with Maaser Sheni money, and the Rambam rules this way as well (Maaser Sheni 7:13) since one has added the restriction of having to finish the produce before Biur Sheviit.

Now, Maaser Sheni is taken in years 1,2 and 4,5 of the Shemitta cycle. They must be consumed by Pesach of year 4 and 7 respectively (Maaser Sheni 5:6). Accordingly, during Shemitta one could only have Maaser Sheni money from a few years ago that must be consumed by Pesach.

Biur Sheviit takes place once the Shemitta year's crop of that species is no longer available naturally in the fields (Rambam Shemitta 7). Seemingly that usually occurs towards the end of the 7th year or even into the 8th year, but not commonly before Pesach of the 7th year.

Accordingly, what case is there where adding Sheviit restrictions to Maaser Sheni would end up with a greater restriction on consumption? The answer I came up with is using Maaser Sheni money taken from produce from the very beginning of the 8th year to buy leftover Sheviit produce that hasn't quite reached the time for Biur.

But I couldn't find anyone who says that nor anyone who says the prohibition on buying Sheviit produce with Maaser Sheni money doesn't apply to old money used before Pesach of year 7. Does anyone say that or offer a different resolution?


texts: Why did the first 70 teachers of the oral law support the 10 dis-honest spies and not stand with Moses?

texts:
The rabbis teach that the oral law was given at Mount Sinai and that the first teachers of the oral law were the 70 leaders of the community who are described as "the helpers of Moses" and later, "the judges".

If the oral law is so special and contains such great wisdom, then why did all 70 of these men die wandering around in the desert?

Shouldn't it have been obvious to these "Torah Sages" that Moses was the spokesman for God ?


texts: Davening maariv occasionally without minyan

texts: The maariv prayer service was originally established as a reshut and that has ramifications in halacha. Does it affect the obligation to pray maariv with a minyan? Perhaps similar to how we can skip parts of psuke desimra occasionally but not regularly, maybe one can pray without a minyan occasionally.


texts:
Who knows two hundred thirty-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.

Go on to the next number.


texts:
This might seem as a naive question: If Hell is paused on Shabbos, what time-zone do they pick? Since there is a gate in Jerusalem, would it be it Israel time? If so Hell is not paused while Shabbos is being kept in other time-zones. Vice-versa if Hell is paused for the entirety of shabbos everywhere.

My assumption is that there is no regard for time-zones anywhere in the pre-Rishonim interpretation of the Torah (Zohar being anachronistic and belongs after the Rishonim). The reason is the "gates in the firmament" worldview from where the sun comes out simultaneously to all the earth. The earth being flat -resting on the Yam HaHadol (the lower waters)- and the firmament stretched from east to west, holding the higher waters.

I'm observant myself, I don't want to come out as condescending.


texts: Must one give his father the head of the table?

texts: If your father is a guest in your home for a meal (ex. Sabbath) are you under duty to give him the head of the table due to the commandment of honoring your father?


texts: How does one know the tune when praying in Hebrew?

texts:
I know that there are trope applied to the Hebrew Bible to tell the chanter how to chant the text. However, what I'm wondering is that how does one know how to chant the Hebrew text when simply reciting prayers and blessings in Hebrew? Are there prescribed melodies composed for each prayer? Or is there a general tune to which one recites the prayers in Hebrew. Or are there actually trope assigned to the Hebrew prayer text. Also, when Psalms and other quotes from the Bible are in the prayers, do they keep the tune they have when the Bible is chanted or do they follow the pattern of the melody of the rest of the prayer? And lastly, does each Jewish tradition have their own melody for the prayers. Meaning, do Ashkenazim, Sephardim, Mizrahim and their subcategories have their own tunes for prayer?

I apologize for all of these questions but I really would like to know. And also, thank you for all of your answers, I greatly appreciate it.


texts: On making restitution for stolen objects

texts:
A person steals a beam to build a house. The Torah says: Dismantle the house and give the beam back to its owner:

When one has sinned, he realizes his guilt and restores what he got through robbery or fraud. [Lev. 5:23]

Bet Shammai said: Follow Torah law.  But Bet Hillel said that the financial loss to the thief is so high it might impede his repentance, which is the purpose of justice, so financial compensation is enough. Bet Hillel’s ruling prevailed.  [Gittin 55a, Tosefta Bava Kamma 10:5]
Talmud even reports that the King of Nineveh wanted his people to repent so completely that they should tear down their houses to return stolen beams, so as not to own a stolen object! [Taanit 16a]
The Mishna concludes:

This is the general rule: all robbers make restitution according to [the value of the stolen object] at the moment of theft. [Mishna, Bava Kamma 9:1]

Now my question.  Does the victim have any say in the matter?  Maybe whatever was stolen from him has special, sentimental value, and he wants it back, not money; and it is possible to give it back to him, even though the cost to the thief is high.  Would this be resolved on a case-by-case basis or is Hillel's ruling automatically applied?  As it stands, Hillel's ruling seems to imply: "Steal whatever you want and pay back its monetary value".
Case added in view of comments.  You own an old, battered spoon that used to belong to your great-grandfather in the old country and is of great sentimental value to you.  It is stolen from you and the thief makes it the centerpiece of a work of modern art called "The Old Country", which becomes very popular and is worth millions.  (Preposterous?  See here.)  You recognize your spoon and demand it back.  Shammai says: Give it back.  Hillel says: Give back the value of the spoon (10 cents).  What is the halacha?


texts: Why do we sit in the sukkah in the autumn?

texts:
I remember hearing at some point that there's a disagreement between the Ashkenazi and Sefardi rishonim regarding why we sit in the sukkah in the autumn:

Ashkenaz - Because we love God, so we go out into the cold
Sefarad - Because God loves us, so He has us sit out in the lovely autumn weather

Are there sources to support this?


texts: Does the Kohein need to pour the nesachim l'shem the baalim of the korban?


texts:
We’ve previously discussed how old Esther, Mordechai, Haman, and Achashveirosh were at the time of the Megillah.

How old was Vashti when she was summoned to Achashveirosh?


texts: Why is v'acharei added in some siddurim?

texts:
In the meditation after each Shmoneh Esrei, we read the line which includes the words
בתורתך, מצותיך תרדוף. This comes from the prayer of Mar Brei D'ravina on Brachot 17a. But in my siddur Tefillah Hashalem (page 282), in the Shabbat Mincha davening, the word ואחרי is added before מצותיך .

It isn't added in any other davening that I have found in my siddur nor did I see it in the Koren or Artscrolls I had handy, but a quick look online reveals that this version appears in a variety of siddurim. What I didn't see was any explanation as to why in those other sources, the word is added. Is there another gemara text which has the meditation with it included? Is there a pasuk this is based on, or some other source for the prayer which is worded with acharei?


texts:
Possible Duplicate:
  Orthodox Visits to Other Denomination Sanctuaries

I have noticed that in the two years that I have spent in the Jewish community, that Orthodox Jews say that they would never step foot into a Reform Synagogue, what is the reasoning behind this? Is there any hallacha that states that you shouldn't go into an Reform synagogue?

Note: My title is a bit weak, if anyone has any ideas of another title, please comment it.


texts: What is the most successful way to do conversion for a Gentile girl in a relationship with a Jew?

texts:
Suppose the following situation, which commonly arises. A Jewish guy starts dating a non-Jewish girl, and they both fall in love. She respects his religion and wants to convert in order to be able to marry him under a chuppah. We are talking here about Orthodox Judaism.

Now, she may start out wanting to convert in order to be with someone. But as she goes through the process of learning about Judaism she may genuinely come to accept the Jewish Covenant and decide to follow all the commandments. If she immerses in a Mikveh and a court of three observant Orthodox Jews finds her Giur to be successful, then she is a Jew, right? From that point on, if she keeps all the commandments to the same level as a relatively lax Jew, she is still considered fully Jewish.

I realize there are some Kabbalistic opinions that souls of converts were really Jewish from the moment they were born.

My question is this: rabbis traditionally ignore the first few requests for conversion. But are they expected to totally turn someone away if they begin conversion as a result of being in a relationship, because it is "for the wrong reasons"? What is the most successful way to actually get such a Gentile girl to convert? I am concerned about the following issues:

Rabbis refusing to start the process because the girl is in a romantic relationship with a Jew
The effect on soul of the convert of not following all the commandments post-conversion vs remaining a relatively righteous Noahide

If I were to date gentile girls, and casually tell them about Judaism, and only marry one who becomes genuinely interested of her own volition (placing me in the company of e.g. Steven Spielberg, Jared Kushner and Sasha Baron Cohen) what are the consequences of this in the afterlife, etc. according to rabbinical Judaism?


texts:
Rambam writes in Teshuva 2,9 that one must ask a person for forgiveness when he has wronged him and personal Teshuva is not enough.

I have seen people (and I myself have often done this) asking for forgiveness in case they have done something wrong.

It is all a bit fake but everyone does it and I personally feel that this custom devalues the entire requesting forgiveness process.

I think it is obvious that one doesn't have to go around giving people money in case he once unwittingly damaged him. So what about when there is no money involved? I certainly hear a case of 'why not?' here, but perhaps it can cause embarrassment and reignite dormant feelings...

Is there a source to oblige asking for forgiveness when you don't know if you've done anything bad to this person?


texts:
The Kaf HaChaim (426:12)
writes

  – בס' אור חדש וגם שמעתי שמי שיקדש הלבנה מיום שיקדשה לא ידאג שימות
  באותו החדש מאותו היום ואילך עכ"ל. והביאו א"ר וש"ץ שם. והיינו שלא ימות
  מיתה משונה - I heard someone who says Kiddush Levana shouldn't worry that they'll die that month from that day onward. Meaning, dying from a strange death.

What is unique about Kiddush Levana that there is a special death protection?


texts: I have heard that matzoh produced specifically with the intention that it will not be used on pesach is not included in the prohibition of eating matzoh on erev pesach. This seems to be based upon the wording of the Shulchan Aruch that "matzoh that one can fulfill his obligation with may not be eaten the whole day." However, that was said by Tosafos to exclude matzoh ashirah, e.g. egg matzoh. Can anyone bring a source to extend the leniency to this case?


texts: Does you need to tovel the glass plate from a microwave in a  mikvah, and do you need a Bracha?


texts:
My question is based on an earlier question in this community: Would a woman be permitted to write a sefer Torah?

Quoting one of the answers:

  This scroll wouldn't fulfill the biblical commandments of writing a Torah scroll (Chinukh #613), reading from a Torah scroll on Sukkot following Shemitta (#612), or a king writing a Torah scroll (#503), nor would it get the same level of respect (#257) as a kosher Torah scroll such as when stacking scrolls (YD 282:19) or according to some standing when it is in movement (ibid. :2).

Question: Why is a Torah written by a woman not considered a kosher Torah? Or more precisely, how was the conclusion drawn that a Torah written by a woman is not kosher?


texts: Investing in cryptocurrency. Is there an issue?

texts:
Is there a problem with investing in a digital currency and letting it sit on Shabbat and holidays? It's fairly volatile and can increase or decrease greatly in value. So I'm wondering if these potential gains and losses occurring during holy days can pose a halachic problem, even if you're not buying or selling on those days.

Is there a difference between this and buying a particular paper currency, hoping it will appreciate in value faster than another?

Some well known cryptocurrencies include Bitcoin and Ethereum.


texts: What's the role of the state in halacha's recognition of marriage for Bnai Noach (non-Jews)?

texts:
If I understand correctly (I think this was in R' Aaron Lichtenstein's book on the Seven Noahide Laws), halacha recognizes a marriage between a non-Jewish man and woman if they've gone through whatever society recognizes as marriage.  (Correct me please if I'm getting that wrong.)

So certainly if they were married by a justice of the peace or the like, and the state recognizes their marriage; but what about common-law marriage?  Or what if their officiant wasn't actually ordained?  Or didn't register as an officiant, as is required in some states?

(I'm not trying to raise any political controversies with this question; I'm just curious.)


texts:
This year, because Erev Pesach is on Shabbat, the completion of the burning (done on Friday, after a search on Thursday night), is the second (slightly expanded) recitation of the Kol Chamira on Shabbat morning. The initial recitation, after the search declares the remaining Chameitz hefker, ownerless, but this cannot be a complete renunciation as one is still allowed to own and even eat Chameitz until the morning of Erev Pesach.
According to many opinions that I read here, it is permissible to make an item hefker/ownerless on Shabbat, so the fuller renunciation would not present a problem. But one opinion on the linked page reads

How, then, would someone following this opinion complete the nullification of Chameitz in a year when the first Seder is Saturday night, while still eating Chameitz for the meals on Shabbat?


texts:
In the formulation of a bracha we use the words "melech ha'olam" which is translated as "king of the universe" (Koren and Artscroll). But "olam" is used through tanach as "forever" (or at least a long period of time). The understanding of Olam as "world" seems to develop later.

Could a bracha be understood to be referring to the eternal nature of God (as in Yirmiyahu 10:10 הוּא־אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם (which the Stone tanach has as "Eternal King") and Tehillim 10:16 יְקֹוָק מֶלֶךְ עוֹלָם וָעֶד אָבְדוּ גוֹיִם מֵאַרְצוֹ)? Some meforshim use a similar construction (for example --
 :דגל מחנה אפרים ויקרא פרשת בהר
  כנ"ל ובזה הוא גורם גם כן הארת פני המלך עולם עליו

The distinction does not seem to be, textually, because the word used is "Ha'olam" and not "Olam" as the word "ha'olam" appears about 14 times in tanach. The first is Yirmiyah 28:8 which is translated by Judaica Press as "of old". Tehillim 41:14 reads in English " from all times past and to all times to come." Only in Daniel 12:7 is "ha'olam" translated as "the world." So there is no automatic status of geography invoked by the prefix.

Is there a reason that the common understanding of "Olam" in a bracha relates to place/universe and not time/eternity?


texts: If a shul buys arbah minim (etrog, lulav, etc.) by using membership dues, does everyone have an automatic ownership?

texts:
From this M.Y. answer:

  On the first two days of Sukkot, the mitzvah can be fulfilled only
  using one’s own Four Kinds. As such, if using someone else’s set, it
  needs to be given as “a present, conditional on its return.” You can
  then use the set—your set—and then you return it, as a gift, to its
  original owner.

For many years, the shul bought an arbah minim set to be used by all those who attended shul services on Succot. If the shul uses part of the membership dues to pay for the set, would this mean that every member is automatically an owner of the set, thus making the above procedure unnecessary? I.e., one person uses the set, and when he is finished, he can just pass it to the next person without any declaration?

Or is the shul the owner? If so, who "owns" it - the rabbi? If it is him, after he gives it to the 1st person, does he have to return it to the rabbi, or can he pass it to the next person, directly?


texts: What's a common blessing given to people at a bar mitzvah?

texts:
What is a common blessing given to the bar mitzvah boy when attending his bar mitzvah?

What is a common blessing given to the friends and family of the bar mitzvah boy when attending a bar mitzvah?


texts: Preference to Kohanim in repeating situations

texts:
Based on this question and answer, it seems that the obligation to honor the kohein is when everyone has equal rights, the kohein gets first pick, but not everything. For instance, if a host serves a platter of steaks, the kohein gets first pick at the steak he likes, but then doesn't continue to grab the platter every time the yisrael reaches for it. He only gets the first one. Alternatively, even when there are multiple kohanim in a shul, only the first aliya goes to a kohein.

The question was raised at the end of that answer regarding if mincha and maariv are being davened back to back, does the kohein have preference for each one, or does the fact that they are together mean he only gets to go first, but a yisrael goes second?

I'd like to ask a variation: what if a kohein, a levi, and a yisrael (walk into a bar...) eat all three meals on shabbat together with no one else attending (for instance, they are roommates). Does the kohein lead the zimmun each time, or just the first? Do we view the three meals as three opportunities to bentch, and the kohein gets the first one, or do we evaluate each one individually? Most importantly, where do we draw the line between connected and disconnected events?

(This situation would often happen to me, a yisrael, if I went to someone's house for shabbat with a kohein friend, back in college. Often my kohein friend would lead zimmun Friday night and I at lunch.)


texts: How Could David Kill the Ger Amaleki Based on Halacha?

texts:
In Shmuel Bet, David Hamelech kills the Ger Haamaleki for killing Shaul.
However, the only reason he knew this was because of his own admission.
How does this relate to אין אדם משים עצמו רשע, the fact that one can't incriminate themself?
See here for the story.


texts:
There is a famous dictum: 'lo ba'shomayim he', meaning that after the torah was given at Sinai its rules, mandates and precepts are determined by man and not dictated by heaven. An example is when there was an argument about the halachic status of an oven the ruling followed the majority in spite of a clear proclamation from heaven which supported the minority view (Bava Metzia 86b).

I would like to know if this applies to mystical or kabbalistic matters as well. For example if a majority of kabbalists view a phenomenon in a certain way, and Rabbi Yitzchak Luria disagrees. Would we follow the majority or would we say that since Rabbi Luria was divinely inspired (perhaps by Eliyahu or through some other divine assistance) we would follow his minority interpretation instead.

In short, do we apply the principle of 'lo ba'shomayim he' to kabbalah?

Note: Please answer in general, and not just for the above example.


texts:
Do transliterated names of G-d (tetragrammata, adoshem, et c.) cause a book to be shemos?

I have never noticed a traditional Jewish sefer which contains such an example, although most are already shemos due to the Hebrew text.

Edit: what about these names in speech, for example, a certain Christian sect which uses a transliterated tetragrammaton in it's name.


texts: Where do we first see Elul as a time for repentance?

texts:
Today, the month of Elul is seen as being an introduction to the period of the High Holy Days (Rosh HaShanah and Yom Kippur).

For instance, Tur Orach Chaim 581:

  התקינו חז"ל שיהו תוקעין בר"ח אלול בכל שנה ושנה וכל החדש כדי להזהיר ישראל שיעשו תשובה ... ויש מי שמרבין לומר סליחות ותחנונים מר"ח אלול ואילך

  Our Sages instituted that we sound the shofar on Rosh Chodesh Elul every year and throughout the month to warn Israel to repent ... And there are those that increase the recitation of penitential prayers from Rosh Chodesh Elul and onwards.

I am unaware of any Talmudic source that makes this connection. Where do we first see a link made between Elul and repenting in advance of the High Holy Days?

The earliest source I see so far is a quote from R. Isaac ibn Ghiyyat (רי"ץ גיאת) who lived in the mid-11th century. He is quoted by Rosh on Rosh HaShanah 4:14 as writing:

  אמר לי רב כהן צדק מנהג בשתי ישיבות לומר תחנונים בהני עשרה יומי שבין ר"ה ליום הכפורים וכן אומר רב עמרם ורב האי מנהג לומר תחנונים בהני עשרה ימים בלחוד ושמעינן דמקצת אתרוותא קיימי מראש חודש אלול

  R. Cohen Tzedek said that the custom in the two yeshivot [Sura and Pumbedita] is to recite penitentiary prayers during those ten days between Rosh HaShanah and Yom Kippur. Similarly, R. Amram and R. Hai said that the custom is to recite penitentiary prayers during those ten days only. And I have heard that in some places they have them from Rosh Chodesh Elul.

I know that Pirkei de-Rabbi Eliezer 46 discusses a custom of blowing the shofar, but it seems to be only on Rosh Chodesh Elul, and is connected to Moshe ascending Har Sinai for the final time, rather than explicitly as a call to repentance.

Conversely, one could argue that the ancient custom to recite haftarot of comfort (שבע דנחמתא) throughout Elul and only afterwards to recite two hafatarot of repentance (תרתי דתיובתא) indicates that Elul was seen more in its relation to the fast of Tish'ah BeAv that preceded it, rather than to Rosh HaShanah and Yom Kippur. This custom is quoted in Tur Orach Chaim 428, referencing Pesikta de-Rav Kahana, which is (or at least contains a core that is) an Israeli midrash dating to around the fifth or sixth centuries.


texts: Can a couple have relations during dangerous times?

texts:
May a couple, living in Israel during a war or when Israel is under a constant barrage of rocket and other types of terrorist attacks, engage in marital relations? May a couple living outside of Israel engage in marital relations while millions of Jews elsewhere are experiencing danger and terror?

I recall learning that in times of danger it is not appropriate for people to engage in marital relations. I think the gemarah talks about this in reference to the people on the tayvah not engaging in relations


texts: Would a printed copy of Meguillat Esther require genizah?

texts: Meguillat Esther is, famously, the one Tanakh text in which the name of G-d is never mentioned. Suppose you had a worn-out printed copy. Could you dispose of it as you would any old book, given the fact that it does not include Shemot? Or would it, as  a holy text and/or an object used for a mitzvah (talmud Torah) require genizah?


texts: May one listen to Mozart's The Magic Flute?

texts:
The Magic Flute is a famous opera by Mozart. Its lyrics can be found here.
It seems to be completely secular to me. It includes lyrics that include characters talking to pagan gods, but Mozart himself did not believe in these gods; it is part of a characterization.
O Isis und Osiris,  schenket            O Isis and Osiris, give
der Weisheit Geist dem neuen Paar!      The spirit of wisdom to the new pair!


texts: I noticed two people in the synagogue this Rosh Hashana who, whenever the shofar was sounded, covered their respective faces with their respective tallits. I didn't feel comfortable asking them why. (I was a guest in that synagogue.) Anyone know why one might do such a thing?


texts: When is the earliest time you can daven ma'ariv during the week?

texts: When is the earliest time you can Daven Maariv on a weekday?


texts: Who is Using Siddurim: Tefillas Shlomo Hashalom and Etz Chaim

texts:
Are there any specific groups that are using those siddurim ??

Tefillas Shlomo Hashalom and Etz Chaim both are Sefard

Are they considered "Hasidim" Siddurim ?

I see that artscroll offers both.


texts: What is the proper way to dispose of Tzizit?

texts: Can I put old Tzizit (beged Katan or Gadol) in the garbage or must they be disposed of in a more respectful way?


texts:
Where was it first claimed that God is omnipotent or omniscient?

Did God or an authorized prophet ever actually make this claim?


texts:
My daughter is always talking about how she hates everything Christmas, including the lights on the houses.  I am trying to encourage her that she can like non religious things like the lights, so that she can comfortably live in America.

Is there anything wrong with enjoying Christmas lights?


texts: What kind of shoes are worn by very haredi jews?

texts:
I noticed that the shoes of very haredi Jews (Toldos Aharon, Satmar, among others, including some very religious mitnagdim) were different. Do you know what kind of shoes it is (the name of it, maybe the brand) ?

These shoes are black, they look old, like the shoes people wore 200 years ago. You can see the Satmar Rebbe wearing them in this picture : http://www.vosizneias.com/wp-content/uploads/2012/05/sa3ers.jpg. I think that when these very haredi jews wear black socks instead of white socks the shoes are different, can you confirm ?


texts: My fiancée is going to university, working towards a degree in dentistry. For about a year, she will be required to handle cadavers in the classes. First of all, is this forbidden in Torah? Secondly, what sorts of purification will be required? Is it considered like niddah (i.e, will I be prohibited from marital intimacy?) I appreciate your answers on this. We are both new to Torah.


texts: Is all kosher wine automatically kosher for Passover?

texts:
What could make a kosher wine not kosher for Passover?

The o-u site has a page saying, "Kosher for Passover ONLY when bearing special certification" (https://oukosher.org/product-search/ do a search on wine and check the passover box to see this page).

What about the production of wine could make it hametz?


texts:
What is the procedure for a Shiduch inside the Satmar community?

Can they "date" outside of parents house?

What happens if the girl (or boy) is not from a religious family, do they date in the house of the religious girl or boy ?

How many dates are there before marriage? How long is the time between the first Shiduch and the marriage?

How is the first "date" arranged?


texts: How and why would they grasp the Kohen Gadol's shoulder stones?

texts:
Mishnayot Tamid 7:1 says that if the Kohen Gadol entered the Heichal to prostrate himself during the daily service, an honor guard of three kohan would assist him:

  בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנָס לְהִשְׁתַּחֲווֹת, שְׁלשָׁה אוֹחֲזִין בּוֹ, אֶחָד בִּימִינוֹ, וְאֶחָד בִּשְׂמֹאלוֹ, וְאֶחָד בַּאֲבָנִים טוֹבוֹת

  When the Kohen Gadol entered to bow, three would hold him, one on his right side, one on his left side and one held on to the precious stones.

R' Ovadia miBartenura explains what "precious stones" we're talking about:

  שעל כתפות האפוד

  That are on the shoulders of the Apron

The Kohen Gadol's apron had an onyx stone fastened on each shoulder. You can see an artist's rendition of them in this Chabad.org illustration.

It seems to me that it would be quite awkward to help the Kohen Gadol walk by holding these stones.

Why specifically would the other kohen help by supporting these stones? Is there symbolic significance?
How would the other kohen grasp the stones?

Would he pinch-grip them from above? That sounds difficult.
Would he slip his hands under them, between them and the Kohen Gadol's shoulders? I expect that would create an improper separation between the Kohen Gadol and his holy vestements.


texts: Does Kaddish for a Yahrzeit follow the day or the date?

texts:
Assuming a community where all who are eligible to say kaddish say it together:

The anniversary of a relative's passing is on the 16th of Av which happens to fall out on Shabbat, which begins at 7:59. If the person goes to the early minyan which begins at 7PM does he say kaddish during kabbalat Shabbat which will be said while it is still the 15th?

Does accepting the status of Shabbat drive his saying kaddish or must he wait until the proper date (the time after which the calendar would reflect the correct number)?

If he does say kaddish, and then hangs around until the regular minyan comes in and says mincha, does he say kaddish after aleinu at that mincha minyan (which is a davening part of the "previous" day)?

Though this is related to this question, it also seems to border on a discussion of what it means to take Shabbos in early, which appears to bring up all sorts of other argued points regarding the status of the individual and the day.


texts: While I know that the practice is to recite the statement of Hamakom when visiting an aveil, what if an aveil craves silence? Mere presence and no noise might be the only comfort that has any real value to that mourner (as per this comment). In that case, can one be yotzei comforting a mourner specifically by not saying anything?


texts: What letter-counting system was used to mark the Planks of the Mishkan?

texts:
The sides between the 48 Planks of the Mishkan were marked with letters to keep them in order during assembly/disassembly (Shabbos 103a, & here). If the pairing system was one-letter:one-letter, then using the alef-bet would fall 25 spaces short.

א:א, ב:ב, ג:ג, ד:ד – ת:ת (finite set of 22)

So how did they number the Planks?


texts:
There is the whole discussion of pas with regard to whether it needs to be baked by a Jew... Yoreh deah siman 112.

How do we define bread? I know it must contain one of the 5 grains(sif aleph). Does it have to be bread like (soft)? What about granola, which is a grain (oats but is definitely not a "bread"? What about pasta (being that no matter how much you eat you would never make a hamotzei?


texts:
In Shu"t Melamid L'hoil OC 61 (written by Rav Hoffman in Germany circa 1900) below it is asked about a child who is told to write something  (with something?) בהאנרעלזשולע on shabbas and if he doesn't the mother will commit suicide. Is he permitted to be Mechallel Shabbas.

My question is what does the highlighted text mean ,not sure what the actual case is without the right translation of that word. What does the highlighted word below in this Shu"t mean?


texts: Research Project on How the Revival of the Hebrew Language Led to Jewish Nationalism

texts: Can someone help me with finding sources (ie, things to read) about my research topic of "How the Revival of the Hebrew Language Led to Jewish Nationalism"


texts: Pleasure of woman at the end of relations (source in Chazal?)

texts: I heard that it says in chazal the woman only has pleasure at the end ("gamar bia") of tashmish (relations). Is there any source/citation for this?


texts:
They are numerous examples that point to the fact that having tears during prayer is a goal and also certainly a praiseworthy thing.

But why is that? Are all aspects of davening worthy of tears- meaning is it something to ‘cry’ about, for example the first ברכה of the עמידה. (Will crying in such an instance enhance the ברכה etc.?) Surely when we are beseeching God to heal the sick for example that can trigger an emotional response - but that is not the question.

if the question is unclear to you, type some questions in the comments and I’d love to clarify


texts:
We have a 2 lbs box of medjool dates. Very fancy. But it has been on the shelf for about 2 months. At first, when we split it, no visible bugs. Now we are seeing small white spots near the seed, salt grain sized.

Even with a good magnifying glass, I cannot discern if this is just sugar deposits developing (they are very sweet, and I am told that as they dry you sometimes get sugar), or if this is small bugs.

How can you tell the difference between bugs, which would make the dates not kosher, and other small, white things, like sugar deposits?


texts: How far does Chaticha Naaseh Neveila go?

texts:
Someone cooked an article of food in his kitchen in 2000. In 2010, he discovered that it was treif Gamur. Between 2000 and 2010 he changed all his cutlary, plates, etc. so that nothing that he owns is from the original "treifed" up cutlary.

However, Ashkenazim say that there is a halacha called Chaticha Naaseh Neveila Bshaar Issurim - which means that if kosher food absorbed from treif food, the kosher food becomes inherently not-kosher (not that it is a kosher article becomes forbidden to eat because it has not-kosher taste, but that it becomes trief, and when a piece of that kosher food falls into another pot of kosher, it needs sixty times the newly-unkoshered food).

Moreover, many are of the opinion that taste within the walls also become Chanan (Chaticha Naaseh Neveila).

So now, if the person cooked the not-kosher dish in a pot, that pot became treif. He turned around and washed that pot in a Yad-Soledes-Bo kiluach which was not nifsach, so other plates became treif too. That should now spread from plate to plate forever.

Moreover, Nosein Taaam Lifgam (or the twelve months heter) doesn't apply here, as each time the hot water landed on the pot, it becomes treif inherently and the 24 hour count starts again.

Is there a limit to how far Chanan goes?

PS.
Not everyone agrees with the Shulchan Aruch, who holds that soap is Nosein Taam Lifgam.


texts: Where is the Israeli Niggun sung after a Mazel Tov from?

texts: In Israel it is customary to sing a wordless niggun after a mazel tov is read out in shul. (The only rendition I could find is here, excuse the cats). Where is this niggun from? Who wrote it?


texts: May one activate a glow stick on Shabbos? (In other words, is there a prohibition on activating the chemical reaction which produces the light in a glow stick?)


texts:
Related to this, this, this and this.
During Shiva, a mourner is allowed to study Sefer Iyov.  Assuming that learning this one sefer is enough to make a siyum, could a mourner make a siyum during the shiva to mark his completion of what he was allowed to do?
Here is one implication -- if, for example, the shiva overlapped the 9 days, could the mourner (and, OR, anyone making a shiva call) then eat meat?
Once one is allowed to study Torah (all the moreso, a daf of gemara that deals with mourning and which, according to the linked answer, be enough to justify a siyum for a non-learned person) can one mark the completion of that study. Does the mourner have to wait until the end of shloshim and make his siyum well after finishing learning?


texts: Does anyone offer shidduch resume writing classes?

texts:
Follow up to this related question.

In my neighborhood, the handful of shadchanim / ot are busy organizing and managing the shidduchim, themselves. My kids and I could use some hands-on assistance in writing a shidduch resume as well as, perhaps, some practical advice to the shidduch process and behavior. (I thought that when I dated I had "good" behavior, but, a few have told me that these days, boys cannot do many of the things that I did (halachic reasons, they explain.))

I live in the New York area. Are there any individual advisors, group classes or events where they offer practical hands-on advice? The online guide is useful, but it doesn't address some of my questions or some unusual situations that I have with one of my children. (For privacy, I don't want to delve much into what it is.)


texts:
Is it wrong to "rent" a Jewish person some money?
Since he needs to use it, and once he is done using it he will pay you back.


texts: Source for saying Aramaic parts of davening quietly?

texts: I remember reading somewhere that there is a kabbalistic tradition to say the parts of davening that are in Aramaic (e.g. the targum in Uva Letziyon) quietly. What is the source for this?


texts: Jerusalem was only destroyed because of these 8 things - how?

texts:
In Masechet Shabbat 119b, it brings 8 statements saying "Jerusalem was only destroyed because x". Each time, x changes.

How can it say that Jerusalem was only destroyed for one particular thing - 8 times?


texts: PTIJ: Do Irish Jews have "the luck of the Irish"?

texts:
Today was St. Patrick's Day, and I started to think about Ireland and the Irish, which led me to start thinking about Irish Jews. Everyone knows about that old Irish luck, but I wonder if Irish Jews have that Irish luck too. After all, they are Irish, but then again Chazal famously said (Shabbos 156b) "ein mazal l'Yisrael", that the Jewish people don't have luck. So do Irish Jews not have the luck of the Irish like other people from Ireland?

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


texts: Terumah is a tithe that is given to kohanim. I have been told that kohanim are not allowed to eat terumah nowadays. Is this true? If so, why not?


texts: May I rely on the halachik leniency of others?

texts:
If "Reuven" believes the halacha to be one way and "Shimon" believes it to be more lenient may Reuven rely on Shimon to do something for him based on this leniency?

Here is a 100% fictional practical example to illustrate the concept that I am asking about, please note I am NOT posing this as the actual question, the actual question is what was stated above: Reuven's Rav has given a psak that not using a kli sheini is bishul m'deoraita. Shimon's Rav holds you can use a kli rishon. Can Reuven drink a tea made for him by Shimon?


texts:
Is there such a thing as a kosher replacement for the egg on the Pesach plate?

I just don't like an invited guest making a comparison to the Easter egg.


texts: Why switch to the singular in Sh'mot 17:3?

texts:
In parshat B'shalach, the people complain a bunch. They do so in the plural form unless the verb is connected to their identity as a nation, a collective singular. However, in 17:3, the text moves back to the singular in the middle of the complain which begins in the plural:

  וַיִּצְמָ֨א שָׁ֤ם הָעָם֙ לַמַּ֔יִם וַיָּ֥לֶן הָעָ֖ם עַל־מֹשֶׁ֑ה וַיֹּ֗אמֶר לָ֤מָּה זֶּה֙ הֶעֱלִיתָ֣נוּ מִמִּצְרַ֔יִם לְהָמִ֥ית אֹתִ֛י וְאֶת־בָּנַ֥י וְאֶת־מִקְנַ֖י בַּצָּמָֽא

The text could have stayed in the plural (us, our sons and our flocks) but instead expresses this as the singular, "me, my sons and my flocks". The translation at Sefaria renders this as the plural but I don't see why it wouldn't have then been written in the plural.

Note -- 16:3 is in the plural all the way through, as is 15:24 so I thought it had something to do with unity as a people, but it isn't consistent enough to correlate to some sort of national status.


texts: Questions regarding the melacha of "borer" - separating / sorting on Shabbat

texts:
Are these two activities considered a violation of "borer" on Shabbat?

Playing cards where you must separate the cards into the 4 suits (hearts, spades, diamonds, clubs)
Sorting flatware into separate piles of knives, forks and spoons


texts:
As mentioned in this question, Shabbos 89b states that the heavenly Beis Din does not punish people under 20. Why is to be discussed there.

My question is regarding Elul and the Yamim Noraim. Is there a point to them for us teenagers? Do we actually gain anything from the Yamim Noraim? Or is it just "practice" for when we get older and our lives will actually be on the line on Rosh Hashanah?


texts:
A footnote in this edition of the Midrash Vayosha refers to "Pharaoh's assignment to rule Nineveh for 500 years".
I'm aware of midrashim around Pharaoh being the King of Nineveh. But where does this 500 years business come from? Any sources?
Thanks!


texts: Using a gift with condition for Matanot L'Evyonim

texts:
(Related to this) I understand one can give matanot l'evyonim by way of a messenger.

I was given a gift this year for Purim -- someone gave me a $5 check with the recipient space left blank and told me to give it to my charity of choice on Purim.

In terms of fulfilling the obligation of matanot l'evyonim, does being given a gift on the condition that it be given as matanot l'evyonim allow the eventual donation to be considered mine (because of the gift) or the giver's (because of the condition)? In such a case, is the recipient of the gift-with-condition viewed as merely a messenger or as the owner?


texts: It is a given that the Kohen blesses the people, but who blesses the Kohen? Is the Kohen excluded from the Brakha or is he included in the one he makes on the kehillah's behalf?


texts: Is the material permitted to learn on Tisha B'av available online?

texts:
From Aish.com:

  Other prohibitions include...Learning Torah, since this is a joyful activity. It is permitted to learn texts relevant to Tisha B'Av and mourning -- e.g. the Book of Lamentations, Book of Job, parts of Tractate Moed Katan, Gittin 56-58, Sanhedrin 104, Yerushalmi end of Ta'anis, and the Laws of Mourning. In-depth study should be avoided. (MB 554:4)

Is the material that we are permitted to learn on Tisha B'av available online?

Ideally, I'd like to have some sort of document that includes the different sources that I can save to my computer, for offline reference. I understand it's not realistic to expect a pdf of the complete books of Iyov and Eicha, but all the different Talmudic sources in one pdf would be useful.

If that's not available, it would be nice to know where the material is availabe online.

Also, which parts of Moed Katan specifically?


texts: Is bitul zman (wasting one's time) a formal prohibition?

texts:
In another answer I referred to the daily prayer Uva Lzion (translation Artscroll)

  May He (God) open our heart to his Torah and imbue our heart with awe
  and love of him and the desire to do his will and to serve him with a
  wholesome heart so that we do not toil in vain nor produce for
  futility (see also Isaiah 65:23).

I am now wondering if bitul zman (wasting one's time) is a formal prohibition?

It is clearly not recommended but how do sources speak to the idea of focusing one's time thoughtfully?


texts: I've seen prayer shawls for girls available on the internet e.g. for Bat Mitzvah.  I'm not sure what to think of it or if I'm comfortable with it.  Can a woman wear a prayer shawl, and if so under what circumstances?


texts:
I read in The Wisdom In The Hebrew Alphabet on page 226, the following:

The Zohar describes קרדנותא דצפרא, the deep darkness from which daylight emanates. For this reason, the word for שחר, morning, is related to שחור, black, because the moment immediately preceding the dawn is the blackest period of the night.

Does anyone where the Zohar says this?


texts:
Friends of mine are getting married this Sunday and asked me if I would blow shofar at the chuppah. I have been ba'al toke'a probably 2/3 of the years since my bar mitzvah (2002) in three different cities -- that is, I'm totally comfortable with what to do in the normal shofar environment.

But what am I supposed to do at a chuppah? They asked for teki'a gedolah "right before the processional starts, after the rabbi welcomes everyone."

But:

I really don't want to be the center of attention. This is their night. If they want shofar then fine, but I can go a good 45-50 seconds. Should I cut it short?
Is Ne'ilah (teki'a gedola only) a good parallel here? If not, should I convince them to go with a more standard teki'a-sh'varim-t'rua-teki'a (gedola) model?

In general: Have you heard or blown a shofar at a wedding? What notes was it? When was it? Did the ba'al toke'a cut it short so as not to steal the limelight?

Thanks!


texts: I Samuel 30:12: 'and gave him a piece of fig-cake and two raisin-cake'.  The are many references to fruit cakes given as gifts and in payment for goods or services in the scriptures.  I am wondering what these cakes looked like.  Were they compressed fruit that could be easily transported and sliced as required? Was it a method of preserving the fruit?  Did they come in a particular size?


texts: Where can I find online the gemara with Rashi in regular font with vowels?

texts:
Do you know if it is possible to read online the gemara with Rashi in the regular font with vowels?

I am also looking for a gemara with Rashi only with vowels, or ONLY in regular font without vowels.


texts: How can Moshe risk the trustworthiness of his Nevuah?

texts:
Bamidbar 16:29

אִם־כְּמ֤וֹת כָּל־הָֽאָדָם֙ יְמֻת֣וּן אֵ֔לֶּה וּפְקֻדַּת֙ כָּל־הָ֣אָדָ֔ם יִפָּקֵ֖ד עֲלֵיהֶ֑ם לֹ֥א יְהוָ֖ה שְׁלָחָֽנִי׃
If these men die as all men do, if their lot be the common fate of all mankind, it was not the LORD who sent me.

How can Moshe say that if Korach and his followers aren't killed miraculously, then that means that Hashem didn't send him? Maybe Korach and his followers will do Teshuva and live!


texts: Why doesn't the Chattan say the bracha for Kiddushin?

texts:
If Kiddushin is a mitzvah that applies to the chattan only, and the 1st bracha recited under the chuppah (besides the bracha for wine) is a bracha prior to the performance of the mitzvah of Kiddushin, then why isn't the Chatan the person making this bracha? (At least, I have never seen this done at any wedding that I have attended.)

Furthermore, there is a rule that for someone to motzi someone else of a birkat hamitzvah, the person making the bracha must have the same mitzvah obligation. Here, this is clearly not the case. So, how can anyone else make this bracha?


texts: Do I need to toivel Britta water pitcher?

texts: Does a Britta water filtering pitcher need toiveling?


texts: Getting up by alos hashachar -- Halachically required?

texts:
That which the Machaber writes in the first siman of Shulchan Aruch:

  יתגבר כארי לעמוד בבוקר לעבודת בוראו, שיהא הוא מעורר השחר

From here could one say that if one doesn't get up by alos hashachar he is not following what it says in Shulchan Aruch and is being ovar on this Halacha? Or is the Shulchan Aruch simply telling us this is the proper thing to do (however if one wouldn't do it they wouldn't be "ovar" on anything.) Is there a proof one way or the other?
Putting aside what the Rema adds in that at least a person shouldn't be ovar the zman tefillah, meaning they shouldn't get up so late. Unless one would say the Rema is not coming to argue but rather to explain what the Shulchan Aruch means and that this is really only good advice.


texts: Can someone help translate this Trumas HaDeshen?

texts:
I am looking for any sources that give a reason why we should stay away from politics on shabbos or yomtov. I found this from the Trumas HaDeshen 61, but I am having a tough time understanding. Would someone be able to translate it for me?
Here it is on Sefaria: https://www.sefaria.org/Terumat_HaDeshen%2C_Part_I.61?lang=bi

אמנם ראיתי הרבה פעמים שמקצת מאותם בני אדם המתאספים לספר שמועות הללו אינם מתענגים בריבוי שמועות הללו אלא שעושים כן לרצון חבריהם הנאספים עמהן כה"ג נראה דיש חשש איסור לאותן שאין מתענגים


texts: What were the names of the 70 languages that Moshe spoke

texts: Is says in the Torah Moshe gave one last speech to Klal Yisroel in 70 languages before he died, what were the names of the 70 languages, also did Moshe know how to write the writing script of the 70 languages


texts: If a widow married the brother of her deceased husband so the deceased husband can have children in the deceased husband's name, then how does the brother have any children in his own name?


texts: How old was Pharoah's daughter (Exodus/Shemoth) when she took in Moshe?

texts:
In 1st Chronicles 4:18 it mentions a man by the name of Mered taken Pharoah's daughter Bithiah to wife.  While researching who exactly these individuals were, the consensus states that this Bithiah was the very same woman who found Moshe during the Parashat Shemoth (Leviticus Rabbah 3) (https://www.sefaria.org/Megillah.13a?lang=bi)
What sparks this question was Mered taking her (Bithiah) on as a wife.  Was this before the Exodus? After? During?  Being how Moshe came back on the scene at 80yrs of age, how much older was Bithiah than Moshe?


texts: Why isn't "Borei Minei Mezonot" the "general bracha"?

texts:
From Talmud Brachot 40a, we learn that if one accidentally said "Shehakol" as the before blessing instead of a food's proper blessing, this is fine, and he doesn't need to repeat the correct blessing.

I'm curious as to why "shehakol" was chosen as the "overall" blessing and not Borei minei mezonot which means "Who creates different types of foods (or sustenance)." This blessing mentions the term "food" whereas "shehakol" does not.

It seems that at some point or for some reason, "mezonot" was used to refer only to foods made from one of the 5 grains. We can also question, likewise, why mezonot which has no mention specifically of "grain-type" foods was made as the bracha specifically for these types of foods?

For that matter, if "mezonot" means "food", then why not use this bracha and not even need the "shehakol" bracha to be created at all?


texts: Is conditional or future geyrus (conversion to Judaism) possible?

texts:
If someone goes through the process of geyrus (conversion to Judaism), and (prior to the conversion) he says  "I'm only interested in becoming Jewish if-so-and-so happens tomorrow", Is his geyrus valid, if the condition is met?
If someone goes through the process of Geyrus (conversion to Judaism), and (prior to the conversion) he says  "I'm only interested in becoming Jewish next week, month, year... etc." Is his geyrus valid, when the time comes?

Does it make a difference if he wants the conversion to be retroactive or only from the time/ condition given?


texts: I've heard many Shiurim and Divrei Torah which compared Tzitzis to a uniform or a badge of honor. While this is logical, I wanted to know, is there an early source for this? Did Chazal ever refer to Tzitzis this way?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number. (Get ready ...)


texts:
Deuteronomy 20:19

  (19) When in your war against a city you have to besiege it a long time in order to capture it, you must not destroy its trees, wielding the ax against them. Because you will eat of them, and you should not cut them down. Because, are trees of the field a man that it should enter the siege before you?

דברים כ׳:י״ט

  (יט) כִּֽי־תָצ֣וּר אֶל־עִיר֩ יָמִ֨ים רַבִּ֜ים לְֽהִלָּחֵ֧ם עָלֶ֣יהָ לְתָפְשָׂ֗הּ לֹֽא־תַשְׁחִ֤ית אֶת־עֵצָהּ֙ לִנְדֹּ֤חַ עָלָיו֙ גַּרְזֶ֔ן כִּ֚י מִמֶּ֣נּוּ תֹאכֵ֔ל וְאֹת֖וֹ לֹ֣א תִכְרֹ֑ת כִּ֤י הָֽאָדָם֙ עֵ֣ץ הַשָּׂדֶ֔ה לָבֹ֥א מִפָּנֶ֖יךָ בַּמָּצֽוֹר׃

Questions:

1)  How do we understand the reasons why it is prohibited for the Bnei Yisroel to destroy the trees of their enemy?

2)  Why does the Torah give two reasons for not chopping down the tree?  Why is one not sufficient?

3)  How should we understand the Torah’s comparison of a tree to a “man”?  What message is the Torah trying to convey?

4)  Why would a person think that a tree was a man?


texts:
Rabbi Ovadia Yosef, zt’l in Yechaveh Da’as III #67 indicates that a woman who dresses immodestly violates lifnei eiver.

How/why does a woman dressing immodestly transgress the prohibition of lifnei eiver? If it does not please cite sources to this effect as well.


texts:
Does one need a hechsher on commercially available bagged lettuce? Or is the standard washing process used by the producers sufficient to remove all insects of halachic significance?

Anecdotally, I've noticed that a few Chabad Houses I am familiar with use bagged lettuce without a hechsher and do not check it themselves. When asked, they told me that their custom was not to be "machmir" about the issue of bugs. I assume that means they rely on the view of the Aruch HaShulchan YD 100:13 who provides a limmud zechus for "all the masses of Jews who are not careful (to check) and eat anything that comes into their hands as long as they don't see any obvious infestation, and Heaven forfend to say that all the Jews are stumbling in a great sin like this"

Are there sources for the leniency to rely specifically on commercial washing without a sampling-based hechsher? Or is the Aruch haShulchan really the primary basis for leniency? Are there contemporary poskim who are lenient?


texts: Where can I get a tanach without nikudos and trop in book form? It should be the whole tanach and not just the haftoras. It can be side by side with nikudos and trop like a tikun or just straight text.


texts: Use of a commoner's talis to read the Torah on

texts:
Shulchan Aruch, Orach Chayim 153:21:

אין לקנות מעילים שנשתמש בהם הדיוט לתשמיש קדושה
One must not purchase for holy use garments that a commoner used.

"Holy use" here includes use as the cloth cover of a sefer Tora (Rama OC 147:1). One cannot, therefore, buy someone's poncho for covering a sefer Tora.
Does this halacha (as is sort-of implied by its wording) apply only to an object that will be used long-term, or regularly, for a holy use? Or does it apply even to an object that will be used, say, once for a holy use: one should not take someone's poncho and use it even once to cover a sefer Tora? A sourced answer would be ideal.
Now, a cloth the sefer Tora rests on also is considered to have a holy use (Bavli, M'gila 26, "כיון דחזינא דעייפי ליה ומנחי סיפרא עלויה אמינא תשמיש קדושה הוא"). So, if the answer to my first question is "it applies even to something used once", then how do we take someone's talis and lay it out for a sefer Tora to be read on (as is frequently done on Simchas Tora and in a mourning house)?


texts: Are a father and son allowed to learn martial arts together?

texts: Can a father and son take karate or kung-fu lessons together if part of the training involves sparring? Is there a problem with the son hitting the father?


texts: If a child cannot reach the upper third of the doorway and he is the primary occupant of said room, may the mezuzah be affixed lower than the upper third?


texts: I have a friend that became Habad a while ago, and lives with her non-orthodox parents. She leaves the house for shabbat, but insists that her parents turn the lights off in the fridge, because if they open the fridge with the light, they will un-kosher her food. IS THIS TRUE?! I thought the prohibition was against opening the fridge because she (or they) would be using electricity, but not that it would make HER FOOD unkosher!!! Please help!


texts: "If you go out to war against your enemies"; why are they called our enemies?

texts:
Ki Teze begins, "if you go out to war against your enemies" (Devarim 21:10). RaSh"I states:

כי תצא למלחמה: במלחמת הרשות הכתוב מדבר
If you go out to war: The verse refers to a non-obligatory [LF: rather than obligatory] war

If `Am Yisra'el wages voluntary war (albeit after offering peaceful subservience to `Am Yisra'el to the other nation; see Devarim 20:10-15), why would those nations who refuse peaceful subservience be considered our enemies? It was `Am Yisra'el who instigated!


texts: Is there a difference between ירחים and חדשים?

texts:
As a word meaning "months," the word חדשים is used in Ber. 38:24 and then multiple locations after Sh'mot 12:2.

יְרָחִים appears in Sh'mot 2:2, then (possibly) in Dev 33:14 and twice in Iyov.

When they refer to "months" do they both refer to the same thing or is there a difference (in meaning or reference)? Why would these 3.5 instances choose Yerachim over Chodashim? I thought that maybe a yerach was a moon cycle (from whatever point the moon is at to the next instance of that same point) while a chodesh was based on the newness (so "new to new") but I have no basis for that.


texts: In parshat Toldot Rivka asks Yaakov to get 2 kids for her to cook for Isaac. What can we learn from using two kids? Was it in the time of year when kids are first born and they were tiny?  Was a certain delicacy made from a small part of the animal? Was Isaac a big eater?


texts:
Who knows two hundred seventy-two?
Please cite/link your sources, if possible.
At some undetermined point in the future, at least a day from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.

In case this is the last entry before Rosh Hashanna: Shanna Tova!


texts: Did Akeidat Yitzchak dedicate Yitzchak and his future offspring to Hashem?

texts:
In the case of an animal that is intended to be brought as a korban, but the animal has offspring before being sacrificed, the offspring retains a special status. Depending on the type of Korban, the offspring must also be sacrificed or be allowed to graze until they become unfit for sacrifice. (My related question & source.)

This is similar to when Avraham brought Yitzchack up as a Korban to Hashem. Avraham's full-intention of sacrificing Yitzchak endowed him with the status of a Korban. Having been intended as Korban, Yitzchak's offspring would also retain that holy-status.

If what I'm saying is correct, this would give a purpose to Akeidat Yitzchak other than testing Avraham. Through the Akeida, Hashem elevated Yitzchak and ultimately, Yitzchak's offspring to a Korban-status and dedicated them to Hashem. This could also be why it was Yitzchak's right to pass the birthright to either Yaakov or Eisav, (and ultimately Bnei Yisroel).

I like this idea and am wondering whether (a) any commentary or rabbi suggests it or (b) whether there is any flaw in it.


texts: Should the Chazzan say the pesukim of Kedusho loud?

texts: In the repetition of the Amida, it seems (see Teshuvos Igros Moshe 3 (9), OC 104 (7), OC 125 Biur Halocho d.h. "elo shoskin ..") that the Chazzan should say the pesukim of Kedusho loud enough so that someone who has not yet finished his own Amida can hear them and thereby fulfill his obligation. But some Chazzanim do not, especially on Shabbos and Yom Tov. What sources do they have to rely on?


texts: Why is the mitzvah called "Shiluach haken"?

texts:
Why is the mitzvah of sending away the mother bird before taking the young called שילוח הקן (Shiluach haken; "sending the nest")? It's not the nest you send away; it's the mother bird. I would have called the mitzvah something like שילוח הציפור (sending the bird) since that's what one does. Alternatively, שילוח האם (sending the mother) matches the language from the Torah: "שַׁלֵּחַ תְּשַׁלַּח אֶת-הָאֵם".

So why is the mitzvah called shiluach haken?


texts: Is it problematic to own and use a SwissGear bag, due to the "plus" logo?

texts:
SwissGear brand bags and back packs have the image of the Swiss flag (usually in color, red and white, and made out of a hard material) sewn into the material. Often the Swiss flag's image is put on other area's of the bag as well.

My question is: Does the Swiss flag's white (equilateral) cross present a problem for a Jew to buy Swiss Gear and wear it?


texts: If a father has to carry his sons aveiros why not his mitzvos?

texts: If a father must carry the sins & punishments of his son (under bar mitzva) as we know he does from the brocha of "Baruch Shepatrani Meonshin shel zeh" does he — and if not, why doesn't he — "carry" his sons mitzvos and get schar (reward). If he is fully responsible for his son in one factor, why not in everything else?


texts: How does tashmish kedusha arise/operate?

texts:
We can use tefillin and their accessories as a case in point.
The plastic, protective cover for my tefillin shel rosh broke and I replaced it.  The question arises, does this broken plastic box have any holiness by virtue of it having housed my head tefillin (for many years).  More specifically, does the broken plastic cover need to be buried?
 Part of this question is: How far does tashmish kedusha extend?  For example, does it extend to the tefillin bag or even to the plastic bag that I use to carry the tefillin bag?  As to how it arises, a torah cover touches the klaf itself, but the plastic box touches only the outside of the tefillin, not the klaf inside.  Does that mean the plastic cover does not have any tashmish kedusha?  And what is the status of the 3"x4" mirror that is always in my tefillin bag?
I present these specific questions as a way of asking about the general principles of tashmish kedusha.


texts: Hebrew name of a convert with a Jewish father?

texts:
I technically was not born Jewish as my mother didn't convert until I was about ten. At that time I also underwent a ritual conversion. However, I've always assumed my Hebrew name should end in Ben Michael (my father's Hebrew name), and it says on my bris certificate Reuven Ben Michael. Also, this is the name I have used since Bar Mitzvah when being called up.

I've just realized when thinking about it, that I'm unsure whether I ought to have been calling myself Reuven ben Avraham Avinu all along.


texts: Were the Jews first to institute monogamy (a ban on polygamy)

texts:
It seems that Rabbi Menshe Kline claims (here) that Jews were first to institute monogamy.(a ban on polygamy)

If I understood incorrectly, What is he really saying?
Is he exaggerating(or literal)?
Are there other (Jewish) sources which say the same thing, also of what he really is saying?


texts:
I am studying the history of various branches of Judaism. I understand the position of rabbinic Judaism that parts of the laws were oral and not written. But this alone would not justify the authenticity of the current rabbinic literature as given by God. In other words, how can one know that what is stated in them is the same as what was given by God? So my question is:

  What are the arguments for the authenticity of rabbinic literature?


texts: I cook hard boiled eggs with shells in meat cholent and was wondering if I could eat them during the nine days. If cooked before Rosh Chodesh Av or after - would that make a difference?


texts: Story of the "marching" version of the song Kel Adon

texts: I recall once hearing that a chassidic rebbe composed a marching-style tune for the Shabbat piyut Kel Adon. This was the closest thing I could find to the tune.  I found very few references to it  online. From what I recall of the story a Rebbe was performing some sort of forced labor in the concentration camps, he passed out and when he came to he said that the angels in heaven had taught him this song. I would like to know what the story of the origin of the tune is.


texts: Whats up With Ascending Sinai: Moshe's Refusal

texts:
Hashem tells Moshe to descend Har Sinai and warn the Jews not to ascend (Exodus 19:21).  He responds (v. 23) that they cant ascend because they have already been prohibited.

Did Moshe argue with a direct command of God?
What exactly was the intent of his response?


texts: Can two siblings in one family marry two siblings of another family?


texts: Self-Cleaning an Oven to Kasher If Food Residue Remains

texts: From http://www.chabad.org/library/article_cdo/aid/623729/jewish/How-do-I-kosher-an-oven.htm: "If your oven is of the self-cleaning variety, koshering it is fairly simple. All you need to do is self-clean it". Is this — that no other cleaning needs to be done and the oven is kashered — true even if food residue remains after the cycle is completed?


texts:
Under what circumstances is it permissible for a man to wear no head-covering?

If one is in a place that is experiencing anti-semitism, for example, does one need to wear a hat if one feels endangered wearing a Kippah? What if it is culturally offensive to wear a hat - say, indoors, or meeting an important person?

Does it make a difference if one is seated? On that note, may one eat (or for that matter make a Berachah) without a head-covering in such a case?

(If this is too broad, I can break it up into smaller questions, but I think the questions are interrelated enough to keep together.)


texts: What is the purpose of the lead-in to each line of the mini-Kedushah, and what is expected of the congregants?

texts:
In the mini-Kedushah, when the lines of Kedushah are recited in blessing Yotzer Or before the morning Keriath Shema', and in Kedushah DeSidra (colloquially known as Uva Letzion and recited at various prayer services):

What is the purpose of the lead-in lines which are recited aloud by the Shaliah Tzibbur?  Is it just to make sure everyone is, more or less, able to recite the lines in unison?
What is a congregant expected to do?  If someone is up to this point with the congregation, should the person recite the responsive lines of Kedushah aloud, or can they be recited quietly; and if someone is not up to that point, but is able to recite those lines (eg., the person is behind or in the middle of a different part of Tefillah, but not something like Shemoneh 'Esreh or Shema') is the person expected to join the congregation, or can the person continue on without responding, as if praying alone?