texts: At what point does Moshe relay G-d's commandments to B'nai Yisra'el?

texts:
I'm asking this as a general question. We do see in a few places that G-d speaks to Moshe and then, the Torah says something like, "Moshe told this to B'nai Yisra'el".

But, in numerous other places (seems common in the book of Vayikra, esp.) a paragraph begins וידבר ה אל משה לאמור (G-d spoke to Moshe to say..)

At what point did Moshe relay a set of commandments to the people? Should we assume that everything between one set of saying וידבר ה אל משה לאמור until its next appearance was said, or is there some other rule / method as to how to calculate this?

Assist with tagging, please


texts:
I was perusing a a Mishna, as one is wont to do, when I came across a slightly unnerving phrase in Nedarim 7:8:

  אָסוּר לֶאֱכֹל

  he may not eat

Well, that was a bit disconcerting. I happen to eat quite frequently, so if that happens to be forbidden, I'm in a bit of a pickle (and I wouldn't even be able to eat my way out of it!).

But at this point, I wasn't too worried. I mean, I know that the Mishna is the basis for Jewish law and practice, however it is not the final word on our heritage. It gets defined and interpreted through the lens of the later codes and commentaries. So I figured it would be best if I dug a little deeper.

And this is where the trouble began. I checked to see what the Gemara had to say about this, and lo and behold, Berachos 42a also says "אסור מלאכול - he is forbidden to eat". And to make things worse, this is brought down through the codes as well, with the Rambam in the laws of Leavened and Unleavened Bread 6:12 writing " וְכֵן אָסוּר לֶאֱכֹל " as the Halacha! This goes all the way through the Shulchan Aruch (in O"C 476:2), Kitzur Shulchan Aruch (10:16), and even contemporary works like the Mishnah Berurah (568:18)!

How in the world is one supposed to explain all these sources saying it's forbidden to eat? If it was one or two places, I could understand if you said that maybe in context it means something else, but 5 or 6 examples? There must be some sort of deep, spiritual message behind this! It's not like you can just plug the words אסור לאכל into Sefaria search and come up with hundreds of quotes out of context!

What am I supposed to do? It's almost lunchtime and I'm getting hungry. Please help!

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


texts: Tisha B'av Fasting in Second Temple Times

texts: The prophet Zechariah 7:3 brings a question he was asked by Jews during the Second Temple as to whether or not they should continue fasting on Tisha B'av, presumably because the Temple had been rebuilt. The prophet goes on to give a long prophesy about all the Jew's desecrations of God's law over the years, and about the salvation that God and is going to bring them. All this is interpolated repeatedly with the phrase "so says God", which is generally taken by the commentaries to mean that this is a new prophesy/statement. Finaly, in Zechariah 8:19 the prophet states that in the future all the fast days will be days of rejoicing. My question is, is this verse a reponse to the halachik inquiry of the earlier verse, meaning that he was instructing them to fast?


texts: I hear often about the need for preparing for Rosh Hashana during Elul. Can anyone offer some practical suggestions as to what primarily this preparation entails. Sourced answers, only, please.


texts: Are you allowed to recite the Pledge of Allegiance?

texts: Is the US Pledge of Allegiance a form of oath or vow, and if so may one recite it? If one has recited it has one incurred any new halachic obligations?


texts: What does shomo-a tishm'u in the shema prayer mean?

texts:
The second paragraph of the shema begins with "and it will come to pass that if you continually hearken to my commandments..."

Apparently shomo-a tishm'u means continually hearken but I would like to know specifically what each of those words means. They both have the same shin mem ayin stem in them, the second one just has a tav thrown on the beginning and a vav tossed on to the end, so they should mean something very similar. Thanks.


texts: Could Bathsheba have refused King David?

texts:
I always wondered whether Bathsheba could have refused King David. Or if she could have argued to the king reasonably that she is a wife of someone already, and thus what he wants is totally against the law.

Was it also possible that she objected actually, but it was not recorded on purpose (it happened anyway), as the focus of the story was David's transgressions and punishments?

Assuming she refused David, will she be punished for disobeying authority?


texts:
There is an often-quoted saying that

  things that come from the heart enter the heart,

i.e., if something is said sincerely, the listener knows, and if it is said insincerely, the listener knows that, too.

In Hebrew, it is quoted as:

  דברים היוצאים מן הלב נכנסים ללב

or

  דברים היוצאים מן הלב נכנסים אל הלב.

Many sources (ex. Kedushas Levi, Vayigash 2; Sefas Emes, Shoftim 7:3; Likutei Ma'amarim, Festivals 11:2; Noam Eliezer, Haazinu 2:1, et. al.) quote this as "Chazal say," but I have yet to find the original Ma'amar. Does anyone know where it can be found?


texts:
If I would lend a fellow Jew a cryptocurrency such as Bitcoin, Cardano, Dogecoin, Polygon, Etherium, etc. would there be a ribbis issue?
Do we look at it like lending someone a dollar which there would presumably be no ribbis regardless whether or not the US dollar deflates in value? There is a cryptocurrency line "One Bitcoin is always worth one Bitcoin" which is designed to imply that it is always the same.
Is it even halachically recognized as a currency?
Would things change as cryptocurrency becomes more widely used as a currency?
There are major differences between the various cryptocurrencies. Do they all have the same laws?
If  he would try to pay me back in a different cryptocurrency or in dollars/stablecoins, should he pay me based on the value at the time of the loan or at the the time he is repaying me?
If the service he is paying me back with takes a 2% cut, can he pay me back 2% extra so I get the correct amount amount in the end?
I am aware that there is no way of knowing whether it would go up or down in value, so that may make things better.


texts:
Are there Jewish sources regarding this degradation of the Jews of Prague? (Allowing it, protesting it (they should have been killed and not do it))

From https://en.m.wikipedia.org/wiki/List_of_statues_on_Charles_Bridge

  The golden Hebrew text on the crucifix was added in 1696. In 1696, the Prague authorities accused a local Jewish leader, one Elias Backoffen, of blasphemy. As his punishment he was ordered to raise the funds for purchasing of gold-plated Hebrew letters, placed around the head of the statue, spelling out "Holy, Holy, Holy, the Lord of Hosts," the Kedusha from the Hebrew prayer and originating in the vision from the Book of Isaiah. The inscription was a symbolic humiliation and degradation of Prague Jews, forcing them to pay for a set of golden letters referring to God and hung around the neck of the statue of Christ (information from Steven Plaut, The "Vav" from the Charles Bridge). A bronze tablet with explanatory text in Czech, English and Hebrew was mounted under the statue by the City of Prague in 2000. The tablet's placement came after an American Rabbi, Ronald Brown of Temple Beth Am in Merrick, New York was passing over the bridge and noted the possibly offensive nature of the placing of the text. Upon a direct request to the mayor, the tablet was soon placed to the side of the statue.


texts: Rabbi Feinstein's commentary on end of parsha's simanim and numbers

texts: In this Hanukah / Miketz drash, Rabbi Mansour mentions a Rabbi David Feinstein sefer (book) on some parshiot simanim and numbers. Specific to the reference in the drash, which book is he referring to and is there an English version?


texts: Must you love your wife more than your friend?

texts:
The Rambam (Hilchus Ishus 15:19) writes:

כן צוו חכמים שיהיה אדם מכבד את אשתו יתר מגופו ואוהבה כגופו

The Chachamim instituted that [each] man should respect his wife more than himself, and love her as [he loves] himself.
When it comes to the laws of loving others, the verse states:

ואהבת לרעך כמוך
You shall love your friend like [you love] yourself.

What practical difference is there between the obligation to love a wife and the obligation to love a friend, when they are both defined as 'like yourself'? (In other words, what did Chazal add by instituting the obligation to 'love your wife' which wasn't already included in 'love your friend'?)


texts: Rambam's decision to merge Shofar with Succah and Lulav?

texts:
When subdividing his 14 books, Rambam decided to merge Hilchos Shofar with Succah and Lulav, allocating the first 3 chapters to the first and the last 5 to the laters (see here) with no seeming connection between them.

Each chapter relies on its own distinctive Mitzvos and has its own Masechtos in the Talmud.

On the contrary, he made Eruvin a chapter on its own, even though it has no Mitzvos Deorayso and is all about but one detail in Shabbos Melochos.

Why?

NB: He merged some others too (Meggilah and Channuka, but those are Derabanan).


texts:
Groups of Jews not from shevet Levi would work in the bes hamikdash, a week at a time. Their primary responsibility was attendance: being present when korb'nos tzibur, public offerings, were brought. (Source: e.g., commentaries to Taanis 2:7.)

Non-kohanim from shevet Levi ("l'viyim") also worked in the bes hamikdash. Among other things, they kept watch overnight and sang.

What did these people eat?

For example, did they go twice a day (or so) into Jerusalem to buy food? Did they brown-bag (so to speak)? from home? from a daily or every-other-day trip to Jerusalem? Did they buy food off of the gizbar (treasurer) of the bes hamikdash?[1] Was there perhaps a canteen on the har habayis? Or what? In short, what did they eat?

[1] Note that the bes hamikdash owned flour and, IIRC, birds that people could buy and use as offerings.


texts: Why are tractates arranged in descending order of size?

texts:
The tractates of the Mishna are in approximately descending order. That is, in each Order, the longest tractates come first and the shortest ones are last (although there are a few exceptions).

In some cases, like Moed, this order makes sense, since there is a natural progression from Shabbat (most common) to the Biblical holidays in order of their occurrence, to the Rabbinical days. However, in other cases such as Nashim, having the tractates ordered by size creates an unusual sequence. Nashim starts with an unusual case, followed by the responsibilities of marriage, then laws tangentially related, another unusual case, divorce, and finally marriage (which ought to come first, as it does in the Rambam and Shulchan Aruch).

So why is having the tractates in descending order so important?


texts:
The Shulchan Aruch (475:1) says

  ואח"כ יקח כזית מרור וישקענו כולו בחרוסת ולא ישהנו בתוכו שלא יתבטל טעם
  מרירתו ומטעם זה צריך לנער החרוסת מעליו ויברך על אכילת מרור ויאכלנו
  בלא הסיבה - take a kezayis of maror and dip it in charoses, dip it in
  without leaving it in order not to nullify the bitter taste, and for
  this reason shake off the charoses and then make the beracha

Although I've seen many articles mention to shake off the charoses from the maror, is there a halachic reason why people seem not to do so?

Update: Rav Jachter writes "Many who follow the mimetic tradition eat the Charoset along with the Matzah and Maror." (Not saying most people do eat them together, but at least a noteworthy minority)


texts: Leah: Isn't it enough that you took away my husband?

texts:
I have never had any understanding of this statement by Leah to Rachel: "Isn't it enough that you took away my husband?" in parsha vayetze.
The obvious truth seems to be the opposite: after all, Rachel made the supreme sacrifice of giving Leah the secret signs Yaakov gave her (Rashi to 29:25), which would risk losing Yaakov and winding up with Esav just so that Leah would not be humiliated.
Can anyone shed light on this?


texts:
I am trying to learn Hebrew on my own. I currently am not in a position to be attending Hebrew classes, and I tend not to do so well in a classroom environment. I wish to learn biblical Hebrew primarily; I don't have an immediate interest to learn modern Hebrew.

I've taken a few basic Hebrew classes so I know my aleph-bet well enough, but I haven't been able to bridge the gap to basic reading. I picked up "Learn Biblical Hebrew" by John H. Dobson and its a decent book but as soon as I get beyond the obligatory aleph-bet chapter I feel like I'm missing something.

Any advice or insight from those that have done this? I've looked at this question but I don't think I'd say I have "decent Hebrew knowledge" quite yet.


texts: I have been told that Teimanim today use the Nusach of the Rambam. So, what Nusach did they use before him? Does anyone use such a Nusach today? And is there a Siddur of such a Nusach?


texts: Population of Canaan at the time that Bnei Yisrael entered

texts: What was the population of Canaan at the time that Bnei Yisrael entered the land to conquer it? I've heard that the population of Bnei Yisrael was ~2 million, and that in some sense of the word, Bnei Yisrael was considered a "small" nation (e.g. as mentioned in Parashat Va'etchanan). Could it be that each of the 7 nations inhabiting the land were larger than Bnei Yisrael, resulting in a net population greater than 14 million?


texts: What does the words Zion, Zionism and Zionist mean?

texts:
I was sitting waiting at the Pakistani hairdresser where I read one of there Islam pamphlets. I don't want to go into the sordid details but in this pamphlet it kept on using the word Zionist in a really derogatory manner.

So I'm just curious if calling a Jew a Zionist is a racial slur or does it have some other meaning I'm unaware of. Just so I know not to use it if it is a bad word.


texts: Israeli on Shabbat-second day Yom Tov fulfilling locals' obligation

texts:
I'm having a hard time constructing this hypothetical so I apologize if it feels forced or if the underlying halachic question could be generated more gracefully.

If an Israeli woman is being housed temporarily (for a week, unexpectedly, and assuming she follows the understanding that she only holds one day of Yom Tov, though in this case that might only be manifested in her davening) with an American family (made of a father and two children) and she wishes to light candles on the Friday night which is also the second day of Yom Tov, what bracha does she make?

Is she lighting 'on behalf' of the family so she should include "v'shel yom tov' or does she light based on what she will be observing (shel shabbat)?

The same question might be able to be asked about an Israel man saying kiddush to be yotzei others in the same situation. For him, it is not Yom Tov and his private davening will reflect that. Which kiddush should he make -- one that represents his practice, or one that represents the practice of the ones for whom he is saying kiddush?

I am not expanding this to an Israeli who is asked to lead davening on the second day of Yom Tov but I'm not sure why -- my gut says that it is different but I haven't explored it yet.


texts: If a Jew was forced to do a mitzva, does it count?

texts:
If a Jew was forced to do a mitzva (For example, if we grab him and put tefilin on him.):

Has he fulfilled his obligation? For example, if he was forced to say shma and then made teshuva (and now wants to say it) is he obligated to say shma?
Does he receive reward?


texts: How does one put on a Gartel according to the Ashkenazi tradition?

texts: I go to a Chabad synagogue where everyone wears black belts called gartels. When I went on a Chasidic tour to Williamsbourg I bought a black Gartel. Now that Yom Kippur is on its way I have bought a white one that I will also use on Peisach. Although the nice man who ran the store put the Gartel on me I do not remember how to put it on. Is there a specific way to put it on you?


texts: What is "G-d spoke one thing, I heard two, for G-d has strength"?

texts:
Tehillim 62:12
Other than Rashi's I have heard another person say this verse means Hashem's words are so powerful that from one statement we will receive more than one message. Could anyone explain this verse?

Rashi:
I heard two things from it, and what are the two things? First, that G-d has strength to repay a man according to his deed. Second, that You, O L-rd, have kindness. Now, from which statement do we derive this? From the second commandment of the Decalogue. We derive from it that the Holy One, blessed be He, punishes iniquity and preserves kindness, as it is stated therein: “I visit the iniquity of the fathers upon the children, etc.” Therefore, I am confident that He will pay a good reward to the righteous and punishment to the wicked. I learned from the work of Rabbi Moshe Hadarshan, but our Sages interpreted it as referring to [the maxim that] “Remember” and “Keep” were stated in a single utterance.


texts: Can you get a religious divorce without a civil one?

texts: If a couple goes to a rabbi asking for a get, he will tell them to obtain a civil divorce first.  I heard of a couple who wanted ONLY a religious divorce.  The reason was that the husband had a medical condition and was dependent on his wife's health insurance (through her employer) and she was not willing to cut him loose.  They parted amicably and wanted to be able to have relationships (no marriage, of course) without feeling they were committing adultery.  I don't know how it ended.  Would a rabbi accept to give a religious divorce without a civil one?


texts: Mi Shebeirach for one that is ill - if you do not know the mother's name

texts: Can one make a Mi Shebeirach for an ill person if they do not know the mother's name?


texts:
it is preferable not to take charity from non-Jews (maybe only if it is not in private)

Source Yore daiya 254

In a case of need (someone needs money for housing and/or food),
which is more preferable:
1. To take/collect tsedoko from Jews
 or
2. To get subsidies from the non-Jewish government (e.g. Section 8 or food stamps) not a private non-Jew, but probably considered in public, maybe also Jewish since Jews pay taxes

Sources on subject would be greatly appreciated.

EDIT
To fulfill the request of the Honorable  @IsaacMoses bellow (sorry for being so slow)

254.1

  אָסוּר לְיִשְׂרָאֵל לִטֹּל צְדָקָה מִן הָעוֹבְדֵי כּוֹכָבִים בְּפַרְהֶסְיָא.  וְאִם אֵינוֹ יָכוֹל לִחְיוֹת בַּצְּדָקָה שֶׁל יִשְׂרָאֵל, וְאֵינוֹ יָכוֹל לִטְּלָהּ מֵהָעוֹבֵד כּוֹכָבִים בְּצִנְעָא, הֲרֵי זֶה מֻתָּר.
  It is forbidden to take tsedoko publicly from a non Jew, unless you can't other ways, from a Jew or privately.

So it would seem it is preferable to collect tzedoka from Jews (option one)
254.2

  מֶלֶךְ אוֹ שַׂר עוֹבֵד כּוֹכָבִים שֶׁשָּׁלַח מָמוֹן לְיִשְׂרָאֵל לִצְדָקָה, אֵין מַחֲזִירִין אוֹתוֹ מִשּׁוּם שְׁלוֹם מַלְכוּת, אֶלָא נוֹטְלִין מִמֶּנּוּ וְיִנָּתֵן לַעֲנִיֵי נָכְרִים בַּסֶתֶר, כְּדֵי שֶׁלֹּא יִשְׁמַע הַמֶּלֶךְ. הַגָּה: וְיֵשׁ אוֹמְרִים דְּיַעֲשֶׂה בָּהֶן מַה שֶּׁצִּוָּה לוֹ הַמּוֹשֵׁל...
  If the king sends money for Jews for tzedoko  we should not return it for peace with the government but we should give is secretly to poor non-Jews, so that the kind will not hear about it haga there are those that say that you should do with them (the money) as the king says (give it to poor Jews)

It still seems to me that option one is preferred since the government is not sending the money but offering you to request it (by filling out a form)

But I am asking this question because I know of Orthodox Jews that do it and do not collect tzedoka from Jews at all, so maybe there is something I am not understanding correctly


texts: I have heard from friends that one should not wear Tefillin on Sukkot. Can someone find me a source?


texts: Is a converted Jew with no Jewish ancestral background or lineage considered a Jew?

texts:
I wonder if a gentile converts to Judaism and has no Jewish family background at all then is that person considered a Jew? Are there any sects in Judaism that have this restriction?
Any citations or evidence from the Torah, Talmud or Mishnah would be appreciated.


texts:
Is it permissible when visiting the grave of a deceased family member to "speak" to them as if they are there. To tell them how much they miss them, they love them. In general to express feelings, emotions, stories, etc.

Not to speak to them in a way that one would expect and answer. Or to speak in a way as if to request that they do something for them.

I have in mind that perhaps non-Jews are accustomed to doing such things, that's why I'm asking if there is anything in halacha that would prohibit such a thing.


texts: Are seemingly hashkafik texts like Pirkei Avot and Rambam Hilchot Deot halachikly binding?

texts:
A surface read of Pirkei Avot and Hilchot De'ot would suggest that their contents appears to be primarily advice as to how one should proceed over and above the minimal halachik requirements. Nonetheless, these two respective works are codified among primarily halachik series, the Mishna and Mishna Torah respectively.

Do the instructions provided in these two volumes (and other volumes that fit my aforementioned criteria) contain halachik weight for anyone or everyone? Are they codes to teach us how to behave should we wish to go beyond the letter of the law? Are they simply there to enrich our lives?


texts:
In Shemot 18:1, Yitro is identified as a priest of Midian and father-in-law of Moses.  In verse 2 we are told again that he is the father-in-law of Moses.  In verse 5 again.  In verse 6, Yitro himself tells Moses "I am your father-in-law Yitro..."  In verse 7 & 8, Yitro is refered to as 'his father-in-law', while in verse 9 & 10 he is called by name, Yitro.  By verse 12 we again get both name & relationship. Verse 14 & 15 we hear relationship without name.  This continues to the end of the chapter.

Even assuming we didn't know who Yitro was already (from Shemot 3:1), why mention this relationship over and over? Do we find in other instances of conversations between relatives that the relationship is mentioned over and over rather than their names?  Also, here the relationship is only mentioned in one direction.  We see no mention of Moses as 'his son-in-law'.


texts: How did we live in Goshen in our own houses while still being slaves?

texts:
Bereshit 47:27 states that the Israelites (or Hebrews) settled in Egypt in the region of Goshen.
It also say they got them possessions therein. From 45:10 it seems they also had their own flock.

From different verses like Shemot 8:22 we know the people still lived in this region at the time of the Exodus.

Verse 1:14 suggests that they were working in construction because they had to work hard/severe through working with stones of mud and straw, and that they were employed as farmers in agriculture and perhaps also livestock, since they had to do heavy work on land and in the field.

So here's my question, since they were freed from the bondage, opressions or burdens from Egypt, but also from the fact that some people still longed back to it I became to wonder what kind of life they had and how they lived in Egypt;

Did they lived like most slaves at the time (and were kept) in an organized context (encampment); in their own area in small mud houses close to their area of work? Or did they lived a seperate or independt life of some sort, like other lower social classes did and most often were explioted, suppressed and supposed to do the dirty and heavy work and punished if they couldn't pay the high taxes or produce enough, or punished as foreign slaves were not allowed to do much reproduction, because if they would become to many it would be threatening the Egyptian culture and livestyle.

So are there any commentaries which explain how they could live in Goshen in their own houses (with maybe some flock) while still being slaves or mistreated?


texts:
A friend of mine is using a Chromebook. While we're trying to figure out other solutions for him, I'm trying to figure out what we can do in Chrome OS.

One thing he'd like to do is use a program like Torat Emet or Orayta, in order to have a corpus of religious texts on his computer, so that he could look things up and search for keywords in his seforim.

So I'm looking for a piece of software that

Is a search engine with seforim in it
Is free, or very cheap
Works off-line
Is compatible with Chrome OS

( As far as I could tell, the ones listed here either only work in Windows, or online; neither of which help my friend )


texts:
Many have the practice both in speech and in writing to mention Gd or heavenly help with the use of the expressions be’ezrat hashem, im yirtzeh hashem or biseyata dishmaya.

What is the source for this?


texts: Deceased individuals appearing after death

texts:
Inspired by this answer:

Are there any documented stories of deceased people appearing after death to live people? [I am not looking for stories where someone dead appeared in a dream]

The Gemara in Kesuvos 112 records that Rebbi would descend every Friday night to make Kiddush for his family, and to participate in the Shabbos seuda. Do we know of this happening since?


texts: Is it against custom to celebrate a bar mitzvah on rosh hodesh Av?

texts: Is there any rule or custom against celebrating a bar mitzvah on rosh hodesh Av, considering that the beginning of Av is considered a time of mourning?


texts:
Is it accepted to use teabags on Shabbos?

Obviously, one would have to leave the teabag in the cup (and leave enough liquid to cover it) so as not to transgress Boirer. It would also need to be a keili shelishi so as not to transgress Bishul.

Providing the necessary precautions are followed, is it permitted to use a teabag to make tea?


texts:
I observe that some people leave the synagogue with their face toward the Ark (and not with their back to the Ark) and therefore go out backwards.

Where is the source for this and does it depend on whether the exit is directly opposite the Ark or on the side?


texts: Making Kiddush with Grape Juice or White Wine

texts: Lechatchila (a priori, by standard Halacha), can you make kiddush with grape juice or white wine?  Can you fufill the mitzvah of drinking your 4 cups on Pesach with white wine or grape juice, bedieved (a posteriori, at a minimal level)?


texts: Using Dishwashers for both Meat and Milk

texts: Can one use a dishwasher to wash both meat and dairy dishes, either simultaneously or consecutively?  What about pareve dishes?


texts:
An Unblech is a Blech which has a pot of water to stabilise temperature. None of the area Jewish shops sell an Unblech (also known as a k'deirah Blech).

Where can I get an Unblech, in NYC or on the internet?

Note: capitalisation of Yiddish words follows German grammar.


texts: By God preventing Bilaam from cursing the Jews, was that not an impingement of Bilaams free will?


texts:
Many times at a Shabbos meal when a person passes on a particular food item because they trying to control their weight, someone will inevitably respond with the answer "Shabbos food doesn't make one fat".

When pressed for an explanation the most common one given is that since on Shabbos we have a Neshama Yisayra and somehow the calories don't count.

Is there any basis for this saying and is the reason really because of the Neshama Yisayra ?


texts: I am not Jewish but I would like to know what the significance is with the different number of stripes on the different tallit. I am compelled to buy one but want to purchase the right thing. I would like to know all I can about the Tallit, so as not to break any cultural or law that God has given.


texts: Why is a kittel worn by Shat"z for Tal and Geshem?

texts: Besides looking for a source of the minhag of shat"z to wear a kittel for Tal and Geshem (I couldn't find it, and I have limited internet access where I am, now) what is the reason for it?


texts: Is the shiur called a "k'beiah" or a "k'beitzah"?

texts: Is the shiur the size of an egg properly called a k'beitzah ("כביצה") or a "kebeyah" ("כביעה" maybe)? If "כביצה" is correct, as I think it is, then why do people sometimes say "כביעה"?


texts:
It takes me forever to prepare laining (i.e. to memorize the trop).

Does anyone know of an algorithm, whether brought down anywhere or not, of how to prepare quickly and efficiently?

I.e. just read the whole aliya a million times?
Or just read one posuk until the got it, then prepare 2 pesukim in a row, then 3, etc.?


texts:
In order to eat "regular" Kosher animals, there is a requirement for the animal to undergo Shechita (ritual slaughter). If an animal were to be killed / die without Shechita it is forbidden to be eaten.

Yet, by Kosher fish we find no such requirement. To eat fish, one can simply kill it and it is Kosher to eat.

Why is there this distinction? What makes fish different than other types of animals (other than the fact that the Torah said they are)?


texts: Why doesn't Yitzchak chastise Avimelech about the wells the way his father did?

texts:
In parshat Toldot, we see a number of situations that occur to Yitzhak that are (almost) identical to those that occurred to his father, Avraham. Examples:

There is a famine. Yitzchak seeks to go to Egypt, except that G-d tells him not to. (Genesis 26:1-6)
When he goes to Gerar, he tells everyone that Rivka is his sister instead of his wife. Same excuse or for the same reasoning that Avrham said that when he went to Gerar. (Genesis 26:7)
The people stuffed up the wells that Avraham dug, and they then stole the wells that Yitzhak dug himself. (Genesis 26:15-21)
Avimelech makes a covenant with Yitzhak like he did with Avraham. (Genesis 26:26-31)

When Avimelech made the covenant with Avraham, he reproves Avimelech about the wells that he / his people stole. Yitzhak doesn't do as his father did. Why not?


texts:
The Gemara (Eiruvin 38) says that R' Eliezer holds of Hachana or else one would be allowed to lechatchila make an eiruv on the second day.

On the other hand, when R' Chisda says that there is such a thing as Hachana, Abaye and Raba bar Chanan are strong in their opinion that Hachana doesn't exist.

If there is no problem with Hachana, why doesn't R' Eliezer permit making an Eiruv lechatchila on Shabbos going into Yom Tov? (or is that Gemara arguing on Abaye and Rabba bar Chanan)


texts: Were there additional written scrolls given by G-d to Moses?

texts:
Yalkut Shimoni, claims that there was an additional written scroll - the Temple Scroll (?) - given by G-d to Moses and passed on to all the following generations to Shlomo, mimicking the first lines of Avos:

  ... [מגילת בית המקדש מסרה הקב"ה [למשה
  ...משה מסרה ליהושע
  ...יהושע לזקנים ... זקנים לנביאים... נביאים לדוד
  ....עמד דוד ומסרה לשלמה בנו בעמידה

It seems that this Meggilah is completely unrelated to the Masechet Middos of the Shas that deals with the de-facto dimensions of the Second Temple.

I am confused: if it was in writing, why wasn't it a part of the [Written] Torah, if it was oral, how was it a scroll - how can it be written?

And were there claims for additional scrolls that Moses received from G-d?


texts: Why does dough containing a small amount of terumah become exempt from challah?

texts:
Challah 3:1:

  נִדְמְעָה עִסָּתָהּ עַד שֶׁלֹּא גִלְגְּלָה, פְּטוּרָה, שֶׁהַמְּדֻמָּע פָּטוּר.

  Dough which became medumma [became mixed with terumah comprising more than one-hundredth of its volume] before she had rolled it, it is exempt [from hallah].

What is the reason for this exemption, especially considering that biblically such a dough has no terumah status at all, due to the principle of bittul berov (see Rambam Hilchot Ma'achalot Assurot 15:4-5)?


texts:
Apropos of this viral post: https://twitter.com/Dr_Ophelian/status/1247386646317633536.

My understanding is that the principle of pikuach nefesh is not applied like this, but I am not certain why. Could someone explain it to me?

Additionally, what should one do if one only has access to chometz during Pesach (and one is in good health)? Am I right to assume that one should simply starve so long as one is in no real danger of injuring oneself by doing so?


texts: In which order should Mesechtos be learned?

texts: Are there any sources that state for a fact that one should one learn one mesechta before another? Or that perhaps one mesechta is more praiseworthy to learn then the other?


texts: What do we learn from Miriam's demise being juxtaposed to the Red Heifer?

texts:
What precisely does the demise of righteous people atone for, and who gets the atonement?
Background:
In Parshat Chukath - במדבר פרק-כ - we learn from Rashi that the demise of the  prophetess Miriam was juxtaposed to the chapter of the Red Heifer to teach us that both of these atone.
The Pasuk says:

וַתָּמָת שָׁם מִרְיָם וַתִּקָּבֵר שָׁם

Rashi:

ותמת שם מרים. למה נסמכה מיתת מרים (ל) לפרשת פרה אדומה, לומר לך, מה קרבנות (מ) מכפרין, (ס"א כמו שפרה אדומה מכפרת) אף מיתת צדיקים (נ) מכפרת (מועד קטן כח.):
Why was Miriam's  death juxtaposed to the Red Heifer? To teach us that just as sacrifices atone (alternate reading: just as the Red Heifer atones) so too does the demise of the righteous atone.

Rashi is quoting the Gemara in Mo'ed Katan 28a - which has the alternate reading's text.
Tosafos there explains -  מה פרה אדומה מכפרת פירוש על מעשה העגל וכדאמרינן במדרש משל לבן השפחה שטינף פלטירין של מלך - that the Red Heifer  atones for the sin of the Golden Calf, as per the Medrash that the maidservant (Heifer) is expected to clean up her child's (Calf's) mess in the palace.
The  שפתי חכמים  elaborates:

ל) פירוש דאין כאן מקומו שהרי בשנה ראשונה ליציאת מצרים עשו העגל ובשנה שנייה שרפו פרה אדומה ומיתת מרים היתה בסוף מ' שנה ליציאת מצרים:

That is: The first RedHeifer was done soon after the Mishkan was erected - it should be in the Chumash around Tazria-Metzora. Miriam's demise happened 38 years later; the Red Heifer is put here - some 38 years after it happened - to teach us something.
He continues:

מ) ואם תאמר וכי קרבן היתה הפרה אדומה והלא לא היו מקריבין ממנה כלום. ויש לומר לפי
דבר אחר שפירש"י לעיל שקראה הכתוב חטאת לומר שהיא כקדשים ליאסר בהנאה שמע מינה שהיא כקרבן:

That is: Even though the Red Heifer was not a real sacrifice, (it was done outside the Temple and no part of it was brought on the altar), Rashi already explained that it has some of the laws of a sacrifice, as it's called a חַטָּאת (ibid 19:9) ולפי הלכותיו קראה הכתוב חטאת, לומר שהיא כקדשים להאסר  בהנאה - in that one is forbidden to derive personal benefit from it, [besides for its stated purpose. (As per  שפתי חכמים there- ויש מפרשים כקדשים שבאין לכפרה כך האפר בא לטהר מי שצריך ואין שום הנאה אחרת ממנה).]
He concludes:

נ) ואם תאמר לפי זה היה לו לסמוך גבי קרבנות ממש. ויש לומר לכך נסמכה לפרה לפי שהם דומים להדדי לפי שמיתת צדיקים אינן קרבנות וגם הפרה אינה קרבן ממש ולמדנו מהדדי כמו שזה מכפר גם זה מכפר:

That is: Miriam's demise was juxtaposed to the Red Heifer, and not to a regular sacrifice, to highlight that neither are real sacrifices, yet they both atone.
Question:
What precisely does the demise of righteous people atone for, and who gets the atonement?
I'm asking, as the concept the death of the righteous atones is often quoted at funerals, implying that it's a Korban Tzibur - a general atonement for the  public.
Sources and novel ideas are welcome.


texts: Same phrase in two places, one uses dageish and one doesn't -- why?

texts:
In the seventh aliyah of Parshat Noach, the passage about the tower of Bavel contains the phrase עַל-פְּנֵי כָל-הָאָרֶץ three times.  Twice it is written כָל and once כָּל and I would like to understand the difference.

I know that the presence or absence of a dageish depends (among things) on the syllable that comes before, which in this case is the end of the previous word.  It's the same previous word all three times.  And I understand that sometimes rules change at the end of a sentence (e.g. gafen versus gefen), but two of these are at the end of a pasuk and the third is at an etnachta (basically a semicolon; a clause if not a sentence).  Is there some other grammatical rule in play, or is this just a quirk of the torah text as we have it, like we have with some hus that are read hi and bigger ktiv/kri'a differences?

The three occurrences are Bereishit 11:4, Bereishit 11:8 (this is the etnachta), and Bereishit 11:9 (this is the one with the dageish).


texts: Is a mechitza required for dancing at Jewish weddings? Why?

texts:
If the men and women aren't dancing together, is it strictly required that there also be a mechitza between them? If so, why? What guidelines would this mechitza have to meet?

Or is it simply a smart practice, to avoid gawking and/or mixed dancing?


texts:
Tomor became a widow while Sheloh was still young Beraishis 38 (11) . Many days passed 38 (12). Tomor  took off her widow's garb 38 (14) at the time that Sheloh had grown up and later put it on again 38 (19).

For how long was it customary to wear widow's garb and did Tomor follow the custom?


texts:
Am interested in locating as many clear places in Mishnayas and Gemorro that refers to administrative problems in the Bais Hamikdash and how handled
e.g. Yoma and error in determining time for the morning korbon
Has anyone written a book on this topic?


texts: In parshas Berashis, the words Shamayim and Rakia keep on coming up. someone asked me what is the difference between the 2, and I had no idea.


texts:
I have hamsters at home, and their usual food is chometz. I can feed them with cornflakes and other kitniyot for a short period (about a week, maybe more), but not for a long time. Hamsters store food inside their mouth and can some time spit it out.

The question is: Can I just clean their cage from chometz before Passover, or I must ensure that they had finished all chometz inside their mouth too?

P.S. I'm aware about CYLORing, you don't have to remind me that once more :)


texts: What is the Orthodox Jewish view of the afterlife?

texts:
What is the nature of life after death, according to Orthodox Judaism as it exists today? I have tried to read up on this, but I often hear very conflicted views... I mean I once read that Sheol is akin to a 'washing machine'.

Do Jews believe in 'heaven' and 'hell'? Are these physical places?


texts: How to pronounce ישראל - Yisroel or Yisrael?

texts: Why do many people spell, and pronounce, the name ישראל as Yisroel, as if it had an americanized cholem? Isn't it spelled with a kamatz? Do such people still pronounce it as Yisroel in Shema?


texts: Does the defendant give his testimony in Nefoshos trials?

texts:
The Gemmorah dedicates pages for discussing interrogation of witnesses in Nefoshos trials (NOT MAMONOS, NOT ISHUS), but I don't recall a discussion about the testimony of the defendant. Although the Mishna (Sanh 5,4) says:

  "ואפילו הוא אומר יש לי ללמד על עצמי זכות, שומעין לו, ובלבד שיש ממש בדבריו"

I couldn't find the details of the defendant's interrogation.

So how did it go?


texts: Sources for different turnings during Hagba

texts:
Some shuls turn have the magbia turn completely around while others have him turn first left then right (there may be still other minhagim).

Why the difference, and what's the mekor?


texts: PTIJ: Setting Sick People on Fire on Yom Kippur

texts:
As if spontaneous combustion on Erev Pesach wasn't enough, Mishnah Pesachim 4:4 recommends actively setting people on fire on Yom Kippur:

מְקוֹם שֶׁנָּהֲגוּ לְהַדְלִיק אֶת הַנֵּר בְּלֵילֵי יוֹם הַכִּפּוּרִים, מַדְלִיקִין. מְקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לְהַדְלִיק, אֵין מַדְלִיקִין. וּמַדְלִיקִין בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִים, וְעַל גַּבֵּי הַחוֹלִים:
A place where the custom is to light a candle on the nights of Yom Kippur - we light. A place where the custom is not to light - we don't light. We light in shuls, study halls, dark alleyways, and on the backs of sick people.

Furthermore, Mishnah Terumos 11:10 (h/t Heshy) says one can even do this with Terumah oil, if the sick person is owned by a Kohen:

מַדְלִיקִין שֶׁמֶן שְׂרֵפָה בְּבָתֵּי כְנֵסִיּוֹת, וּבְבָתֵּי מִדְרָשׁוֹת, וּבַמְּבוֹאוֹת הָאֲפֵלִין, וְעַל גַּבֵּי הַחוֹלִין בִּרְשׁוּת כֹּהֵן
We light Terumah oil that must be burned in shuls, study halls, dark alleyways, and on the backs of sick people owned by a Kohen.

Why are we advised to set fire to sick people's backs on Yom Kippur night?

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


texts: Did Rav Saadiah Gaon really phrase the bracha as "Sim shalom b'olam . . ."?

texts:
In Or Hadash, the commentary on Siddur Sim Shalom (the American Conservative siddur), it states that the nineteenth bracha of the Amidah was intentionally reworded from the the standard

  ...שׂים שׁלום ,טובה וּברכה

to

  ...שׂים שׁלום בעלם ,טובה וּברכה

the "Grant peace" becoming "Grant universal peace".  The commentary sites the Siddur of Rav Saadiah Gaon as the precedent for this change.  I tried to find evidence of that phrasing in Siddur Rav Saadiah Gaon from http://hebrewbooks.org .  On page 78 of the pdf file, I found that bracha, but in the conventional "Sim shalom" form without the "b'olam".

What am I missing here?  Is it just this printing of Rav Saadiah's Siddur that phrases it the conventional way?  Both Rabbi Jules Harlow and Rabbi Reuven Hammer have written that the "b'olam" phrasing was lifted from this source.  I don't think they made that fact up.  Where did they get the idea that was written by Rav Saadiah that way?  Is there a different text found (maybe from the Cairo Geniza) that is not the same as the published version of this siddur that is linked above?


texts: Oops! I said the B'Ymei Matisyahu instead of B'Ymei Mordechai

texts: Per Orach Chaim 693:2 if one forgot Al Hanisim by Davening there is no need to repray. What if I said Al Hanisim, however I said the Chanuka version on Purim - do I have to Daven again or not? (sources)


texts:
In Genesis 31:32 we have Yaakov's response to Lavan's charge that someone in Yaakov's party had stolen something from Lavan.

  עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה נֶגֶד אַחֵינוּ הַכֶּר
  לְךָ מָה עִמָּדִי וְקַח לָךְ וְלֹא יָדַע יַעֲקֹב כִּי רָחֵל
  גְּנָבָתַם

  With whomsoever thou findest thy gods he shall not live; before our
  brethren discern thou what is thine with me, and take it to thee.
  --For Jacob knew not that Rachel had stolen them.-- (Mechon Mamre)

In Genesis 44:9 we have the brothers' response to the charge that someone in their party had stolen something from Yosef.

  אֲשֶׁר יִמָּצֵא אִתּוֹ מֵעֲבָדֶיךָ וָמֵת וְגַם אֲנַחְנוּ נִהְיֶה
  לַאדֹנִי לַעֲבָדִים

  With whomsoever of thy servants it be found, let him die, and we also
  will be my lord's bondmen. (Mechon Mamre)

Rashi cites the Midrashic idea that the declaration of Yaakov ultimately caused the death of Rachel.

  ומאותה קללה מתה רחל בדרך

  And from that curse Rachel died on the road.

However, there is no indication that Binyamin ever suffered any ill on account of the similar declaration made about him.

What is the difference between Yaakov's declaration about Rachel and the brothers' declaration about Binyamin, such that Yaakov's declaration caused the death of Rachel while the brothers' declaration did not cause any harm to befall Binyamin?

Is there any indication that perhaps Yaakov's declaration was specifically meant as a curse, not a directive to Lavan, while the brothers' declaration was specifically meant as a directive to Yosef, not a curse, and thus Yaakov's curse was fulfilled but Yosef simply opted not to follow the brothers' directive? Perhaps this is implied from the fact that they also sentenced themselves to slavery? And is that something that would mitigate the possible negative effect of the declaration?

And perhaps related: were the brothers aware that Yaakov's curse had caused the death of Rachel, and should they therefore have been more careful with their words? Especially considering that someone had snuck things into their bags on their previous visit and could easily have done the same this time?


texts: How does Unkulus translate ריח ניחוח לה ?

texts:
I have been trying to understand the various commentaries on ריח ניחוח. I was curious of the Unkulus translation, which I see to be:

"לְאִתְקַבָּלָא בְּרַעֲוָא קֳדָם יְיָ"

I am curious if anyone has a translation of בְּרַעֲוָא or examples of it used in other contexts. Does it offer a better interpretation of the word ניחוח than the traditional English translation of "pleasant smell?"


texts:
What is the status of porcelain dishes that have not been used for over a year?

Can one change their designation from one (meat) to the other (dairy) or vice versa?


texts:
I was just reading about Mishkan Significance, the question there made the assertion that the Torah on the Mishkan is no longer relevant, reflecting the general opinion that we do not need the Mishkan today. That assertion was not challenged, so I'm basing my question on that, presuming that this is the prevailing wisdom.

Why would it, the Torah on the details of the Mishkan and it's construction, be irrelevant? Why don't we follow it today?

Given that the original Torah commandments of Sacrifices revolved around the Mishkan, and the commandment to build the Mishkan itself wasn't predicated on the later events that led to the building of the Beis Hamikdash, shouldn't these Torah commandments apply now, too?


texts: The version of Kiddush Levanah printed in the Conservative movement's siddur omits the verse "כשם שאני רוקד כנגדך..." I've heard that this is because the Conservative movement believes that in an age when we can put a man on the moon, the line "ואיני יכול לנגוע בך" is no longer applicable. Is it true that this is the reason for the line's omission in the Conservative Kiddush Levanah, and if so, is there a source that backs up this historical claim?


texts: Where does the concept of Gilgulim (reincarnations) in Judaism come from?

texts: What is the source of Gilgulim (reincarnations) in Judaism? Are there people who disagree with its existence? Who was the first to mention it? What I am asking essentially is what is the historical development of Gilgulim in Judaism?


texts: Must a proper prayer be fully "voiced" and "articulated" in the "mind's ear?"

texts:
This question applies to silent prayers.

In order for a prayer to be made properly, must the praying person "voice" or otherwise "articulate" every word of the prayer in his/her "mind's ear?" Or, rather, is it acceptable to pray by "concept," "feeling," "in the heart" or any other non-verbal method?


texts: Is a "shaliach" required to perform a brit milah?

texts:
From my understanding of the way the mitzvah is phrased in the Torah, a person, should assure that he is circumcised. A baby, of course, cannot make this request at 8 days old, so, the father would do it, if he could.

At my own brit (I recall it well!) I understand that my father appointed the mohel as his shaliach to perform the mitzvah. And, I see this occurring similarly at any brit I attended, included those of my sons.

Is a shaliach a necessity? What if there is an abandoned or orphaned baby, and no one from the family is available to appoint he mohel? Can the mohel just circumcise the child without being appointed? Can he make himself his own shaliach? Or, does someone (rabbi, stranger, etc.) need to specifically appoint the mohel as the shaliach?


texts:
Who knows two hundred seventy-nine?
?תשעה ושבעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 279.
The prime factorization, if you're interested, is 3^2 * 31.
Check out mi-yodeya-series for the previous two hundred seventy-eightentries in this ongoing series.


texts: Is there a significant group of women who wear pants?

texts:
It seems that the issue of a woman wearing pants is a heated one and there are varying opinions as to why it is a problem. Assuming that Beged Ish is not a problem (pants that are specifically made for women) and assuming that they are tzanua (baggy etc), is there still a problem regarding Dat Yehudit?

Most mainstream orthodox people I know don't wear pants. Is there a large enough faction of religious, Halacha conscientious, Jewish women who wear pants? If yes, can one say that it is common enough in the religious Jewish world to wear pants and therefore Dat Yehudit no longer applies in this case?

I am interested in the customs of the Halacha conscious modern orthodox community. It seems to me that it is more common for woman to wear pants within those communities, in contrast to the more mainstream rightwing orthodox.


texts:
I have seen that Rabbi Yitzchak Abadi is careful that all present at his Shul must sit during Torah reading.

Why is that?


texts: Kapparah for a family member who apostatised

texts:
Some of my more notable relatives (all since deceased) apostatised, either to protect themselves during the war or for other similarly non-dogmatic reasons. While of course I would discuss any practical ramifications with my rav, I was wondering: is there anything in Ashkenazi halachic literature which discusses what one may do to elevate the neshamah of someone who died an apostate?

Note: I am NOT descended from any of these relatives r"l, but due to their notability (some have Wikipedia pages, which I am not linking to so as to avoid bringing greater shame on them) I feel that this would be appropriate.


texts:
Why would we institute the public haftorah reading for Emor, which includes one of the verses in Yechezkel that caused that seffer to almost be hidden away?

See Shabbos 13b with Rashi.

And while it's true that Chanania ben Chizkia expounded that pasuk to comply with the Torah,  see Menachos 45a as per Rashi in Shabbos, the fact of the matter is that the simple reading of the passuk is problematic, so why institute it to be read publicly?

This is different than say Koheles which was also on the table to be hidden away, Shabbos 30b, because at least there, the reasons not to hide it were the first and the last passuk which were 'Torah'. So the explicitly written words saved the entire book. Mishley also got off the cutting board riding on the back of Koheles, ibid.

But the saving grace of Yechezkel is not explicit in the passuk. It was a drasha that certainly most listening to the haftorah would not be aware of. So although it's veracity as a holy work was proven, why go out of our way to read the verse in question publicly? We could easily have left off the last passuk.


texts: Why can't a mixed gender meal of 3 form a zimun?

texts:
In a group of two women and one man (or one woman and two men), why can they not have a zimun together?

Is it because of different levels of obligation in bentching? If so, why is a woman less-obligated (differently-obligated?) to bentch?

What other reasons have been given for this rule, which as far as I know is universally held and stems from the Mishna (Brachot 7:2)?

Closely related: Woman and Zimun: What is the requirement?


texts: How old is מדרש ר׳ עקיבא בן יוסף אל אותיות קטנות?

texts: I stumbled on these midrashim, I'm curious as to how old they are...


texts: Looking for a book that discusses minhag Ashkenaz in detail with sources.  I am  specifically interested in minhagim that were practiced in the Oberland of Europe.


texts:
Shalom aleichem,

Could you translate this Hebrew poetry to English?
I listened to this poetry (but in form of a song) in Idan Raichel's first album.
It is of R. Shlomo Shabezi.

Im Tepetzchah (If Thou Wisheth)

~~~~~

לוחות שניים הם -  Luchot sh'naim hem

ביושר נכתבו - beyosher nichtevu

בם דיברות עשר - bam dibrot asar

בעדות נחקרו - be'edut nech'keru

~~~~~

שמעו לאנוכי - Shme'u le'anochi

ולא יהיה לך - ve'lo yihyeh lecha

מפי גבורה הם - mefi g'vurah hem

ותורה שמרו - vetorah shimru

~~~~~

ברוך אשר זיכה - Baruch asher zichah

עדתו לחזות - edato lechazot

תורה תמימה בה - torah t'mimah bah

נפשות כשרו - nafshot k'sheru.

~~~~~

זכרה אדון הכל - Zichra adon hakol

לחן תורתך - lechen toratcha

קבץ פזורנו - kavatz p'zorenu

אשר נתפזרו - asher nitp'zru

Todah rabbah.


texts:
Is it allowed for a Jew to pray in mosques?
I live in Kuwait so its impossible to find any beith knesseth here; I follow Rambamistic minhaq.

I mean going to a mosque to pray Jewish prayer when i'm far from home, if it's more kosher/properly to pray in mosques than somewhere in parks etc (not right after azan or not when its time to pray for Muslims).


texts: Tehilim 47 - said 7 times before the blowing of the Shofar

texts: What is the source and reason for saying Tehilim 47 - 7 times before the blowing of the Shofar?


texts: When and how did Haman amass so much wealth?

texts:
In Megillah 15a at the bottom, Rav Chisda brings a teaching on the passuk in Esther 5:13 that Mordechai came with his wealth and Haman came with his poorness as Rashi explains the situation:

  וזה בא בפרוזבולי. מרדכי בא אליו בטענת עושר המן בא בטענת עוני שמכר המן
  את עצמו למרדכי קודם לכן ימים רבים בככרי לחם

Haman was poor and sold himself as a slave to Mordechai for bread.

We see that Haman was willing to give 10,000 talents of silver which  is a lot of money,where did he get it all from if he was a pauper?


texts: Would an observant Jew be able to fulfill the obligations of serving an office of government?

texts:
This question may seem strange but it more ties into the nature of politics in non-Jewish parts of the world. Obviously, in a country like Israel we have built around these issues as to prevent conflict. The problem comes when we talk about parts of the world with less respect for observance.

Being an observant Jew requires individuals to put aside certain life obligations for the sake of honoring one's faith.

My question is can an individual who is observant truly honor the needs of an office in a country which doesn't respect certain observances?

Example:

An highly observant Jew succeeds in winning a seat in a level of office (any office can serve as an example but lets for this example say they became a Senator.

A senator needs to be continuous contact with members of their state and electorate. This can occur at all hours of the day and will likely occur during Friday and Saturday when shabbos is ongoing.
Congress may hold a late night vote on a Friday due to a coming deadline regarding political matters. This would require a Jew working through Shabbos.
The same could be said for a Senator/Congressman who sits on a committee which is meeting late on Friday or on Saturday.

So my question is, can an individual who wishes to live a devout life truly meet the requirements of their elected office?


texts:
It says in Mekor Baruch (of Rabbi Baruch Epstein)

The Rosh Yeshiva of Volozhin, the Netziv, was once sitting down surrounded by several high-caliber students – avrechim versed in Torah, wise, and filled with knowledge – who taught and knew how to reason deeply. The Rosh Yeshiva and his students were at that time dealing with a difficult problem, one that, as it turned out, the young Baruch Epstein provided an answer to.
The problem was as follows:
Two brothers shared a business for many years, and their relationship with one another was friendly and loving. However a dispute once arose between them, and the friction that it created led one of them to swear that he would never see his brother again. After several years, the second brother died, and the surviving one regretted the oath that he had taken. He wanted to return and see his dead brother and beg his forgiveness. He then came to see the Rav and asked whether his oath was valid now that his brother was dead. The Rav and his students began to discuss the matter, and some ruled that it was still valid while others ruled that it was not, yet they could not reach a definitive conclusion. It was then that the young Baruch, who was sitting among them, turned to his uncle the Rav and said, “There is a very simple solution to this, and it is explicitly written in the Torah. It states in Exodus, ‘Moses said to the people, “Do not fear…for the Egyptians you see today, you shall never see them again” ’ [Exodus 14:15]. Yet afterwards it is written, ‘Israel saw the Egyptians dead on the seashore’ [v.30]. From this we have a clear proof that viewing a person after his death is not called seeing, and therefore the brother’s oath does not apply to his dead brother.” Upon hearing this, the Rav arose, placed his hand on his nephew’s head, and said: “Happy is your youth.” This experience encouraged him to write Torah Temimah (from Rabbi Baruch’s memoirs: Mekor Baruch, Ch. 48, Par. 3)

Yet, the exact same story is told in the name of the Noda BeYehuda (In Noda BiYehuda by CIS publishers).
What's the source of the Noda BeYehuda making the above Chiddush?


texts: According to Sefaradim, if you make a Beracha one thing you don't make it another with the same Beracha (not for different forms though). What about rice? Rice, as we know has a different classification. So what's the Halacha there? Do you have to make another Beracha on the rice even if you made a Beracha on let's say a cake?


texts: Is there a source for not buying things for a baby before it is born?

texts: Is there any source for the custom to not buy things for a baby before it is born? I have heard that the reason is due to averting ayin hara, but I would like to know if there is any recorded source for this custom.


texts: answering questions on mi.yodeya on Chol Hamoed

texts:
Possible Duplicate:
  Typing on Chol Hamoed

Is answering questions on mi.yodeya.com considered working therby making it assur to go on the website on chol hamod


texts: What is the meaning of the saying "two Jews, three opinions?"

texts: There is an old saying that goes something like "ask two Jews, you'll get three opinions."  What is the meaning of it?  More specifically, why the numbers two and three, as opposed to "ask two Jews, you'll get two opinions", or "ask one Jew, you'll get two opinions"?


texts:
Say you buy a work of art, then you find out the painting has an image  of an idol.  You want to get it out of the house. Can you keep the frame if the frame is not connected to the image?  The frame came with the painting when you bought it.

Do you have to get both out of the house?
(can a curse go from an image over to the frame?)

(The frame is one you can buy everywhere, a normal frame.)

Might be a stupid question, just want to be sure.


texts: Empirical sources that "Batei Midrash" existed prior to Chanukkah events

texts:
In anticipation of Chanukah, we had a discussion about the impact of the Chashmonayim dynasty on Judaism, and somebody presented an idea that although they did fight for the continuation of the Jewish Halachic heritage, they influenced Judaism greatly by adopting Greek core theological and learning practices, specifically learning "theoretical" Tarah in "Academy-style" schools, known as "Beit Midrash".

I thought of numerous Midrashim depicting Yaakov studying at Shem's B"M or Yehuda opening B"Ms in Egypt, but all those are but very late interpretations of Torah verses.

What empirical evidence (external sources, archeology), besides those late Midrashim, do we have in support of the claim that Batei Midrash existed prior to Chanukkah events?


texts: Resources for those beginning to keep Shabbos

texts: What are some useful and accessible resources for those who are just beginning to keep the Sabbath? General primers, overviews of the Law, sources of advice on making things easier, and guides to making a traditional Shabbos at home would all be welcomed...as would be sources of Shabbat-related inspiration to read during and before Shabbat. What key books might form a good basic toolkit for beginning Shabbat learning?


texts: Is it possible to read from 5 Parshiyot on 1 Shabbat?

texts:
On a regular Shabbat, we read from 2 parshiyot when we have a communal Torah reading -- one parsha in Shacharit and the next at Mincha.

When there is a double parsha at Shacharit (such as Tazria-metzora) or some reason for there to be 2 sifrei Torah taken out in Shacharit, we read from 3 parshiyot.

If a double parsha falls out on a day when there is a separate reading from another sefer, and we take 2 sifrei Torah out, we read from 4 parshiyot, total. The same thing happens when we take 3 sifrei Torah out and read from a single parsha in each in Shacharit and then another in Mincha.

Is it possible in our current calendar to read from 5 Parshiyot? Can a day on which we take out 3 sifrei Torah coincide with a double parsha? Is there another permutation which would have leining from 5?


texts: Why do we have Adar I & Adar II- why don't we give the additional month a new name?

texts:
Building off the question of why Adar is chosen as the month to be doubled, why in a leap year do we have an Adar I and Adar II?

Why wasn't the additional month given a brand new name?


texts: When was the term "Next World" (עולם הבא) first used in Jewish literature

texts:
In modern Jewish literature and folklore the "next world" (עולם הבא) is mentioned multiple times. In contrast, it is not mentioned (AFAIK) at all in the Torah.

So where/when did this start?


texts: The source of the story of GR"A and lashes

texts:
It is worrisome to argue with the Gra about the different meanings of words, particularly after the famous (apocryphal?) story of him ordering lashes for the maskil who asserted to him that gila, rina, ditza, chedva, etcetera, were all complete synonyms.

What is the source of this story?


texts: Difference between books called "Shulchan Aruch"

texts:
Can someone explain the difference between these four books called "Shulchan Aruch"?

The Shulchan Aruch stam
Shulchan Aruch Habahir
Aruch haShulchan
The Tur Shulchan Aruch


texts:
**Looking for answers as to what happened in Jewish history on this date. It can include both positive and negative occurrences. It can also include birthdays or Yarzheits of well known personalities that happened on this date.

Please cite / link your sources, if possible.

All interesting answers will be up voted.

*Best answer will be accepted.


texts: What is the source for washing Mayim Acharonim with only a few drops of water?

texts: OC 181 (4) MB [10] says that when washing mayim acharonim one must wash up to the second knuckle and using a few drops does not fulfill the mitzvah at all. Shulchan Oruch HaRav 181 (4) says there is no shiur for the water used but agrees about the second knuckle. Where does the custom to wash the tips of one's fingers with a few drops come from?


texts: What is the translation of הרכבה מזגית / הרכבה שכונית?

texts:
In the introduction to Shev Shmattsa letter 'מ' he talks about various cases of two things that combine to become one (the guf and the neshama, a mule, someone who is half eved half ben chorin, etc). He says that some things are 'הרכבה מזגית' whereas others are 'הרכבה שכונית'. I'm trying to figure out the translation of these terms.
It seems that הרכבה מזגית means that the two things combine to become one new בריאה, which is not the case by הרכבה שכונית. But I would still like to know the exact translation of the two terms if anyone knows.
edit - I would venture to guess that שכונית comes from the word for neighbor, and it means a combination of two things that only co-exist side by side, but don't actually combine to become one.... but I still don't know what מזגית (or הרכבה ממוזגת) means.


texts:
Reuven is head of an institution and is paid by the board for specific hours of work for the members.
Reuven is late every day by 15 minutes.
The members complain to the board that Reuven gives 15 min less "service" that he should according to what the members pay for.
The board informs the members that according to Reuven's contract if Reuven wants to come late then that’s his decision.

My question is:

Is Reuven stealing by being 15 min late as the members claim?
If yes, who is stealing from whom, from the members or from the board?


texts: If someone has children from a non-Jewish woman, should he try to convert the kids?

texts: Suppose a man has children from a non-Jewish woman, though of course the marriage was forbidden. Should he try to convert the kids? Please provide arguments based on Judaism, or Jewish sources that indicate one way or the other, not your personal opinion. Obviously, the practical decision will depend on the individuals circumstances; I'm looking for generalities even if they may not apply in all cases.


texts: If you're stuck in a public place (e.g. airport, mall) and need to daven (pray) -- usually it's Mincha, right before sunset: what's the best way to do it?


texts: Are Noahide women permitted to undergo a tubal ligation?

texts:
Shalom!
I am a non Jewish G-d fearing woman with two children and even though I am still quite young (24) I don't want to have any more children. I have severe depression and anxiety so the two I already have are a big challenge for me! In both my pregnancies my anxiety was even worse so I couldn't imagine to go through this process again (willingly) and I am very much against abortion. But the problem is that due to family history of thrombosis, I am not advised to take birth control in form of hormones. I would therefore like to have my tubes tied to be on the safe side...

I heard that tubal ligation is prohibited for Jews, but what about Noahides? Does this prohibition also apply for us?


texts: Is a shul allowed to have stadium seating?

texts:
Years ago, I attended Lincoln Square Synagogue when Rabbi Riskin was Rav. It is the only shul that I know of that is built like a stadium, with the ark in the front of the shul (I.e. if one drew a diameter with one end being the shul entrance, then the other end had the ark.)

Seats were arranged in concentric rows with the shulchan (Torah readers platform) in the middle, and each row (circle) higher than the one inside of it. Like so:

What allows this shul arrangement? (I assume if Rabbi Riskin allowed it, it's OK.) Isn't there a rule that one must not daven from a "high  place"? Here, some people are higher than others? Secondly, isn't the entire congregation supposed to face in the same direction, i.e .towards the ark, but also in the same compass direction? In a circular shul, to face the ark, everyone must face in a different direction, so some people are facing each other.


texts: When did Jerusalem first get an eruv for carrying on Shabbos? I've heard that Rav Moshe Feinstein pointed out that it didn't have one in Talmudic times. So when did they get one?


texts: What's the bracha for a circumzenithal arc?

texts:
Upon seeing a rainbow, we say,

  זוכר הברית, ונאמן בבריתו, וקים במאמרו

  ...who remembers the covenant, is faithful in his covenant, and fulfills his word.

I recently witnessed a natural event that looked very much like a rainbow, but it was not a rainbow scientifically speaking. Although it was brightly colored, it was curved downward like a smile, it was high in the sky when the sun was not far from the horizon, and there were no rainclouds in sight (EDIT:) although it appeared in cirrus clouds.

Upon investigation it seems to have been a circumzenithal arc, caused by ice crystals in cirrus clouds. There are apparently lots of different phenomena of this type. This phenomenon can occur in Israel.

Since halachah was established at a time when atmospheric phenomena were not well understood by science, it made me wonder if it is halachically in the same category as a rainbow, so that the blessing would be זוכר הברית as above. If not, should a blessing be recited, and which one?


texts: Source for not being a Shochet and Mohel

texts: I am looking for the source of a minhag that a shochet should not be a mohel because of an incident where the mohel/shochet recited "al hashechita" and the infant died afterwards. I recall that as an "eitza" to circumvent this problem, by giving a small pegima to the milah knife.


texts: What does the hazzan say before mourners kaddish during mincha/arvit?

texts:
I have to lead arvit for my grandmother’s memorial on Wednesday. I know before mourners Kaddish is recited at the beginning of davening, the hazzan says a sentence that ends with something like “...Torah VeYadir.”  I cant find that sentence in a siddur. Does anyone know what it is?

I think this is mainly a Persian / Sephardic custom.


texts: When do invalid witnesses become disqualified?

texts: If somone does something which makes him an invalid witness, is he considered an invalid witness only after Bes Din declares him invalid or is he always invalid? For example, Reuven does something which makes him an invalid witness but nobody knows about it. Can he be a witness for a wedding? Does the marriage take effect?


texts:
In Bereshit 15:18 G-d makes a covenant with Abraham in which He says that He has given certain land to Abraham's descendants.

  בַּיּוֹם הַהוּא כָּרַת יְהֹוָה אֶת אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד הַנָּהָר הַגָּדֹל נְהַר פְּרָת:
  On that day, the Lord formed a covenant with Abram, saying, "To your seed I have given this land, from the river of Egypt until the great river, the Euphrates river.

At first, one could think that this refers to Eretz Israel after the exile from Egypt. But here G-d described a territory that would be drastically bigger than any jewish land/kingdom there has been.

My interpretation was that this is referring to the times of the Messiah. Based on the facts that: 1) The land of Israel will encompass three new cities when the Messiah arrives. 2) A bad decree can change, while a good decree will never change.*

*I don't have sources for my last two statements. I have either read them on the site or heard them from elsewhere.


texts:
Putting into action another of the suggestions I received (@SAH) for "One Jewish Practice," I would like to begin daily studying.

Specifically, I would like to participate in a Daily Mishnah study. This seems like a perfect time as Bava Kamma begins this week. I found the text generously available in Hebrew and English at Sefaria.org

To that end, I have found several websites that also generously offer teachings on a daily basis:

https://www.mishnahyomit.com

http://mishnah.co/about

http://dafyomi.co.il/calendars/myomi/mishnah_indexmenu.php

I would appreciate mention of any other sources of teaching (in English), either audio or video, or even written, that I might consider. If any bring in Kehati, that would be nice.

Thanks

EDIT After learning several days at this site http://mishnah.co/about, I find it very appealing and engaging.


texts: What does "the Talmud" mean in the Talmud?

texts:
The G'mara Bavli says in Shabas 63:

אמר רב כהנא, "כד הוינא בר תמני סרי שנין, והוה גמירנא ליה לכוליה תלמודא, ולא הוה ידענא דאין מקרא יוצא מידי פשוטו..."
Rav Kahana said, "When I was 18 years old, and I had learned the entire Talmud, and I didn't know that a verse never forsakes its simple meaning..."

All over the G'mara the term תלמודא refers to extrapolation from the Torah using a specific methodology and not necessarily a set body of text or teaching, which is what the colloquial term refers to today. However in the above passage it seems to clearly mean the latter - a set body of teaching, which Rav Kahana had exhausted. (Note that the -א suffix is a definite article.)
What exactly is he referring to if at the time of his speaking the Talmud had not yet been composed? Is this a בבלי\ירושלמי trick?


texts: If one keeps the deoraita nidah(7days) but not the additional 4-5 days, is there a punishment?

texts: If one is careful and keeps the 7 deoraita days of nida but not the additional zav (chumra) days, is this a problem? Is there a punishment? (I understand this is not for everyone and especially those who are confused about the counting.) Thank you.


texts: Why don’t we have to toivel hot water heaters?

texts: If a water heater is essentially a giant pot why is it different than a coffee urn which does the same thing but is required to be toiveled?


texts:
The time of kriat shma is learned basically from the pasuk "בשכבך ובקומך", meaning the time people sleep and the time people wake up.

2000 years ago people acted according to the daylight. Nowadays we have electricity. The time should be adjusted to the normal working hours. Let's say in the winter, people don't start to sleep at 5 pm, nor start to wake up at 7:00 am.

The opposite question is in the summer. If i am living in the UK or canada, why i am permitted just to say shma at 10 pm, people start to go sleep earlier. Or why can i say shma already at 4 am ?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
In megillas Rus (2:15-16) we read

  וַיְצַו בֹּעַז אֶת-נְעָרָיו לֵאמֹר, גַּם בֵּין הָעֳמָרִים תְּלַקֵּט--וְלֹא תַכְלִימוּהָ.
    וְגַם שֹׁל-תָּשֹׁלּוּ לָהּ, מִן-הַצְּבָתִים; וַעֲזַבְתֶּם וְלִקְּטָה, וְלֹא תִגְעֲרוּ-בָהּ.

However the mishna in peah 5:6 (5:5 in some editions) dictates that a field owner not show favoritism to the poor who come to collect. How then was Boaz allowed to do this?


texts: Tzitzit string's material matching the garment's material

texts:
My tzitzit are very shvach - barely hanging on by a thread- and I want to make some from scratch.

What is the source for the following assertion which I saw here (http://www.tallit-shop.com/tallit/tzitzit-strings/):

"Wool strings can go on any garment, but non wool strings have to go on garments of that material."


texts:
I grew up with the minhag that after "hard cheese", one must wait for 15 minutes before one may eat meat. However, the question often arises as to what qualifies as such in terms of halacha and minhag, particularly last night, when we were debating whether to have a milchig dessert before dinner.

In short, what is the halachic qualification for hard cheese?

Related and possible dupe: Dairy that you have to wait 6 hours after eating it


texts: Should someone who isn't 100% certain of God's existence be considered a kofer?

texts:
I was told by two respected Roshai Yeshiva that one who isn't certain of God's existence (an agnostic) is not deemed to be a kofer (denier of His existence) as long as he thinks that His existence is probable. So one who is 51% sure of God's existence is not a kofer, but one who is 49% sure of it is. They both admitted that they had no source for this, but thought it was logical.

Can anyone provide a source for this?
Are there other views?
Does one have to be 100% certain of God's existence to not be considered a kofer?
Is someone who isn't convinced that God exists, but is a fully practicing Jew because of Pascal's wager considered a kofer?


texts: Understanding העמק דבר on בראשית טו ה

texts:
In Lech L'cha, 15:5 (JPS), Hashem tells Avram:

  הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם תּוּכַל לִסְפֹּר אֹתָם
  Look now toward heaven, and count the stars, if thou be able to count them

and then:

  כֹּה יִהְיֶה זַרְעֶךָ
  So shall thy seed be.

Haamek Davar, if I understand it correctly, explains the verse as follows:

He explains "and count the stars" as meaning that this is not a promise merely of numerous offspring: that had been promised Abram already [in 13:16]. Rather, it's a promise "שיהיו הרבה אנשי מעלה שיאירו ככוכבים", that they will be numerous great people, luminous as stars.

Great, so Avram's promised numerous great offspring. Then

Haamek Davar explains that even though other nations also have great people, the additional "if thou be able to count them" means that there will be proportionally more great people among Avram's offspring than among other nations.

How does the additional "if thou be able to count them" imply that more than the initial promise of numerous great people already does?


texts: Is there a mention of the Oral Torah in the Written Torah?

texts: Is there an explicit mention mention of the Oral Torah in the Chumash? If not, why not?


texts: "You're married to my half" (Kiddushin 7a) - how come?

texts:
The Gemorah  (Kiddushin 7a) renders the expression "You're married to my half"  valid for kiddushin, deciding that she's acquired to him as whole for the sake of kiddushin itself, but does not add detail on practical ramification.
Rambam writes an interesting addition (Ishut 3, 9)here:

  האומר לאשה התקדשי לחציי הרי זו מקודשת.
  הא למה זה דומה לאומר לה תהי אשתי את ואחרת
  שנמצא שאין לה אלא חצי איש.

This raises the question: what's the effect of such an arrangement? Any man is allowed to marry additional women without his existing wife's consent. Does it mean he's obligated half the Oyna and half the Mezoynos and Kesuso? Does it start right away? What if he says "Marry one fourth or one hundredth of me"?


texts: "Anyone who saves a life is as if he saved an entire world": Jewish life or any life?

texts:
I am puzzled by the Mishnah's original text of the famous Jewish idea that "whoever saves one life [...] saves an entire world" (Sanhedrin 4:5). The English from sefaria.org reads thus:

  "It was for this reason that man was first created as one person
  [Adam], to teach you that anyone who destroys a life is considered by
  Scripture to have destroyed an entire world; and anyone who saves a
  life is as if he saved an entire world." And also, to promote peace
  among the creations, that no man would say to his friend, "My
  ancestors are greater than yours." And also, so that heretics will not
  say, "there are many rulers up in Heaven." And also, to express the
  grandeur of The Holy One [blessed be He]: For a man strikes many coins
  from the same die, and all the coins are alike. But the King, the King
  of Kings, The Holy One [blessed be He] strikes every man from the die
  of the First Man, and yet no man is quite like his friend. Therefore,
  every person must say, “For my sake the world was created.”

...But the Hebrew reads thus:

  לפיכך נברא אדם יחידי ללמדך. שכל המאבד נפש אחת מישראל. מעלה עליו הכתוב
  כאילו איבד עולם מלא. וכל המקיים נפש אחת מישראל מעלה עליו הכתוב כאילו
  קיים עולם מלא. ומפני שלום הבריות. שלא יאמר אדם לחבירו אבא גדול מאביך.
  ושלא יהו מינין אומרים הרבה רשויות בשמים. ולהגיד גדולתו של הקדוש ברוך
  הוא. שאדם טובע כמה מטבעות בחותם אחד וכולן דומין זה לזה. ומלך מלכי
  המלכים הקדוש ברוך הוא טבע כל אדם בחותמו של אדם הראשון ואין אחד מהן
  דומה לחבירו. לפיכך כל אחד ואחד חייב לומר בשבילי נברא העולם.

Please excuse me if there is some flaw in my understanding of the Hebrew, but it seems to me that the English omits a stipulation within the famous sentences that the life saved be Jewish ("מישראל"). Moreover, whenever I have seen this idea quoted or referenced in a non-textual source--including in shiurim given by rabbis--the "Jewish" stipulation is omitted in translation. (I even specifically asked a fifth-year yeshiva student whether this discussion referred to Jewish life or to all humanity, and he said all humanity.)

I looked a bit further and found that some Hebrew-edition Mishnaios(?) put the word "מישראל" in brackets, but all seem to contain it. So:

1) Why do the English translations leave this word out? Is it just for darchei sholom/political correctness? That seems strange (unto dishonest...)

2) Why is the word bracketed in some texts? Is there any doubt about its accuracy?

3)  Why would the original text stipulate "מישראל" in the first place, considering the context? (Adam is, after all, an ancestor of "every man," as clearly acknowledged by the mishnah. How would the argument make any sense if it were limited to Jews?) [I am no longer sure about this, since having learned that a mention of "adam" in Torah usually indicates Jewry. But then someone told me that this only applies to Tanakh, or maybe Chumash.]

My best guess is that all three of these are cleared up in the commentary, but unfortunately it's way beyond me to read that...Could someone please help?


texts: Is slaughtering the chick at the same time as removing it from the nest a possible loophole in the law about sending away the mother bird?

texts:
I'm learning Chulin 140b and I am having some difficulty understanding R' Hoshia's question near the top of the page.

  הושיט ידו לקן ושחט מיעוט סימנים מהו מי אמרינן כיון דאילו שביק להו מטרפי בעינן לך ולא לכלביך או דלמא כיון דבידו למגמר שחיטה ותקח לך קרינא ביה וחייב בשילוח תיקו

At first I thought I understood this question. If someone reaches into a nest and begins the process of slaughtering one of the chicks, do we have to send away the mother bird? On one hand, since the slaughter was not completed in the nest, the baby bird could sort of be considered like a טרפה at the time it was removed and therefore there would be no obligation of sending away the mother bird. On the other hand, since the person can complete the slaughter and the bird will be kosher perhaps sending away the mother bird would be required.

But Rash"i's comment confuses me.

  מהו לחייבו בשלוח האם כיון שבידו לגמור את השחיטה תקח לך קרינא ביה וחייב לשלח או דילמא השתא מיהת כל זמן שלא גמר בהם סימנים פטור מלשלח ונוטל את האם בהיתר ואח"כ גומר שחיטה

He says in the case where we begin the slaughter in the nest that the person is "exempt from 'sending' and may take the mother bird and afterwards complete the slaughter [of the chick]."

I don't understand what Rash"i is talking about here. What does he mean when he says that the person may "take the mother"? Doesn't he mean that he may take the chick?


texts: Where are the sources for 2 different ends for Al Hamichya?

texts:
Sometimes the bracha of Al Hamichya ends with the words "v'al hakalkalah", like it is shown here.
Sometimes those two words are left out, like shown here.
What are the reasons for this difference in these two, and are there sources for their differences?


texts: What prayers are Jews obligated to say? I’ve heard that the average liturgy is 30 minutes but Rabbi David Bay Hayim does one that’s only 9.


texts: Halachically, are you allowed to "remove" a sick person from the Mi Sheberach "list"?

texts:
In my shul, people mention or write the name of a sick person on a slip of paper and give this to the rabbi who adds it to an existing stack of names. Since I am the Torah reader, I announce Mi Sheberach and include these names at the end of each Torah reading. The list averages about 40 - 50 names.

At the end of the month, the rabbi announces that he is cleaning up the stack and he discards "old" names unless someone specifically requests that the name remain on the list. The main problem is that for many of the names that are there, the person that requested it is not a regular shul attendant. So we have a strange dilemma. If we delete the name, that person may still be sick. If we keep saying Mi Sheberach for that person, that person may have either recovered or, worse, died. We have no way of knowing. No, the rabbi has no way to contact the requester because the slip of paper just has a name, and we don't know who requested it.

My question is - is it OK to delete a sick person's name based on assuming automatically that the person doesn't need it, or do we have to say Mi Sheberach for someone indefinitely if we have no way of knowing the person's status. Is the rabbi correct in employing this strategy?


texts:
Each time the chazzan recites a verse from Birkat Kohanim near the end of Chazarat Hashat"z, I hear the congregation yelling "Kenny Ratzon". Who is he? Is he a Kohen?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Can you identify this Nusakh of Tehillim?

texts:
I am looking to master TUNISIAN (or Polish) nusakh for Tehillim, but am having trouble finding it. Can anyone identify the Tehillim Nusakh on this website?

http://www.sephardichazzanut.com/Tehillim.htm

Thank you so much. If you have any more resources for Tehillim Nusakh (Tunisian or Polish), please let me know.


texts:
Many Jewish Laws today require Mikvah, such as Shabbat, YomKippur, Nidah, Conversion etc.

Is Mikvah a rabbinical law or
Torah law? From the Torah, we don't see the above law, however, today, it is
said, we can sell Torah scrolls, synagogue etc., but we must build up a
Mikvah in a Jewish community.
Why?
If Mikvah is not stated in Torah, is Mikvah mandatory?


texts:
In the modern marketplace, to protect against volatility and risk, people negotiate contracts that deal with things that are yet to become a reality.

However, as I read the gemara in Bava Metzia 33b, along with Mishneh Torah: Sales 22:10 and Shulchan Aruch Choshen Mishpat 209:4, this practice seems forbidden.

My question is this: what are the modern halachic opinions about the possible permissability of trading in such future (and therefore non-existent) goods and how do they interpret the sources above?


texts: Chasam Sofer's Commentary on The Month of Av

texts:
There's a famous gemara that states:  “Mishenichnas Av mema’atim b’simchah,” “When Av enters, we decrease our joy,” (Taanis 26b)

I heard that the Chasam Sofer has an explanation of what it means to "decrease our joy." Does anyone know where this is?


texts: Why was Mordechai dressed in royal clothing a second time?

texts:
Esther 8:15 says

וּמָרְדֳּכַ֞י יָצָ֣א ׀ מִלִּפְנֵ֣י הַמֶּ֗לֶךְ בִּלְב֤וּשׁ מַלְכוּת֙ תְּכֵ֣לֶת וָח֔וּר וַעֲטֶ֤רֶת זָהָב֙ גְּדוֹלָ֔ה וְתַכְרִ֥יךְ בּ֖וּץ וְאַרְגָּמָ֑ן וְהָעִ֣יר שׁוּשָׁ֔ן צָהֲלָ֖ה וְשָׂמֵֽחָה׃
Mordecai left the king’s presence in royal robes of blue and white, with a magnificent crown of gold and a mantle of fine linen and purple wool. And the city of Shushan rang with joyous cries.

Why was Mordechai accorded the honor of wearing royal clothing a second time? The first being when he was paraded in royal garb by Haman (ibid 6:8-10)
I am seeking answers based on the text itself or explicit sources in chazal if possible


texts:
Tumblr has a feature where one can, instead of posting something at the time it it written or a set time, you can add it to a "queue". It will then post a set amount of posts per day as long as there are still left in the queue. My question is, may I use this feature over Shabbos?

There were the arguments I had why it would be allowed:

I'm not doing anything on Shabbos
It's hosted on their servers
There isn't a specific post set to post on Shabbos, it will just post the top one or however many you choose in the queue (I think this one is a weak defence)
There's not much difference whether Tumblr has to serve up my old post or serve up the new posts

The only problem I thought there might be was maris ayin, which might only apply if the blog was clearly identified as Jewish. Even then, many people know about this feature and might not assume that I am composing these posts on Shabbos. Am I correct in my analysis?

I guess I should link to this similiar question:

May one use a computer script or robot to do something specifically on Shabbos/Yom Tov?


texts: How long have Jewish Converts been adding "V'Sarah" to their Hebrew names? Is this Proper? Expected?

texts: At Shul I notice that some converts have names such as "Yoseph Ben Avraham V'Sarah" and some have just "Yoseph Ben Avraham". Are both correct? Is this something new (ish)?


texts: Operation Protective Edge and My Brothers Keeper

texts:
In light of current events are there what are the halachic resolutions surrounding Operation Protective Edge and Operation My Brother's Keeper?

Issues include:

firing at legitimate targets if it is likely that civilians will be killed
the issues of a 'proportionate' response
whether this is a milchemet mitzvah
detaining scores of prisoners to find the culprits of a murder
endangering the lives of soldiers in a ground offensive in order to secure lasting protection for the people

Please feel free to comment on other issues that are halachically relevant to the current operations carried out by Israel.


texts: Why is שהחיינו called "ז" in P'sachim but "ח" in M'gila?

texts:
Why is the "שהחיינו" blessing abbreviated "ז" in Bavli P'sachim 103 but "ח" in Bavli M'gila 21? I'd expect some consistency. And it's not like "ז" makes more sense, or "ח" less sense, in P'sachim than in M'gila.[1]

[1] In P'sachim, it's part of the initialisms "יקזנה" and "יקנהז", which as far as I can tell aren't words, whereas "יקחנה" is one. In M'gila, it's part of the initialism "מנח", which, yes, is a word, but if that's sufficient reason to pick "ח", then "ח" should be used in P'sachim too.


texts: The gemarah (bava kama 74b) indicates that Rebbi Gamliel's slave, Tevi was given his freedom after his master blinded him in one eye. However, the gemarah elsewhere (Brachos 16b) indicates that Rebbi Gamliel accepted condolences on his slave Tevi's death. How do we resolve this?


texts:
There is really another question that I want to ask however to improve upon that question I need to clarify first a certain point.
Is there a Pri Megadim anywhere that says it's ossur to cook on Yom Tov for the purpose of eating the food bein hashmoshos. I suppose the reason to say it's not permitted is because maybe bein hashmoshos is already night and it'll come out that the person cooked on yom tov for the purpose of the next day which is ossur.


texts: Number of short hairs coming out of the base of the head Tefillin

texts:
Shulchan Orech 32:44 discusses the hair which is used to bind the parchments in the Tefillin.

  Rav Moshe Isserles says: "the custom is to bind hair on the parsha and
  then bind on that kosher parchment and then bind on that hair. And the
  custom is to use calf-hair and if one doesn't find calf-hair then one
  uses cow or ox hair and one washes the hair very well so that it is
  clean. Some of this hair should be seen outside the Tefillin-boxes."

Rav Aryeh Kaplan in "Tefillin" in the beginning of the chapter "By a Hair" says that there are four hairs which come out of the base of the head-tefillin. [for Rashi tefillin] Does anyone know his source that there should be specifically four?

The commentaries that I saw seem to discuss the length of the hairs and the location of the hairs, but not the number.

I looked at my own Tefillin and there are indeed four hairs. But I looked at other people's and there seem to be differing numbers of hairs.


texts: Do Sephardim observe any of the pre-Tisha B'av customs when the observance of Tish'a B'Av is postponed?

texts:
Wikipedia states:

  The last nine days of the three weeks—which are also the first nine
  days of the month of Av, culminating in the Tisha B'Av fast—constitute
  therefore a period of intensified mourning in the Ashkenazic custom.
  Many Jewish communities refrain from partaking of poultry, red meat,
  and wine; from wearing freshly laundered clothes; and from warm baths.
  Sephardim observe many of these restrictions only from the Sunday
  before Tisha B'Av, dispensing with them entirely in years when Tisha
  B'Av falls on a Sunday.

Rarely does the actual calendar date of Tish'a B'Av occur on Sunday. More often, as this year, 9 Av is on Shabbat and the observance of Tish'a B'Av is on SUnday which is 10 Av. Does this mean that Sephardim do observe the mourning laws beginning from the previous Sunday (which would be starting from 3 Av), or does it mean that they don't observe the mourning rules?


texts: How do you check dates with pits on shabbos?

texts:
Dates may contain insects and should be checked before consuming (source). The only way to do this (that I am aware of) for dates with pits is to open the date and remove the pit to examine the area underneath it. Doing this would seem to be a problem of borer on Shabbat. I would like to know

Is this in fact a problem of borer and if not, why not?
If this is a problem of borer, what is the halachically advisable way of checking a date on shabbat (or is it not possible)?


texts: Does a person need to see 2 trees to make birkat ha'ilanot is this preferable or is this completely unnecessary and carries with it no benefit?


texts: The only tallit I know of that has an all wool atara is the Beit Yosef Tallit, which is marketed for Sephardim. Is there a specific source for this or is it simply being machmir to wear an all-wool tallit?


texts: Is there a Kabbalistic source for not walking with one's hands behind one's back?

texts: I've heard from people that it says in Kabbalah that one shouldn't walk with one's hands behind one's back. Does anyone know the source?


texts: Logic tells me that, once the soul ascended, the physical body should no longer remain - why is it not the case?

texts:
Please bear with me on this, I'm very serious about what I'm seeking an answer to and I see that this board treats people with Derech Eretz. So I hope that even if no answer is available, I wont be ridiculed for asking either.

"Hamechadesh bechol yom tamid ma'aseh breishit"

Hashem created the world thru Dibur and sustains it constantly with Dibur. You cant ask how on such a thing.
A person Has Veshalom passes away. His Neshama ascends to Hashem and all we have left is the physical body which we honor with Rechitza and sewn into a Tachrich/Shroud and Kevura/Burial.

Why would Hashem keep willing Ken Yihi Retzono, that the Neshamas former habitation, now an empty Guf/body to remain still for us to bury

Yes we are left with the body and even after the flesh of the body disintegrates and returns to the earth, the bones are still there and as we know from fossils, could be there underground indefinitely.

So on the one hand Hashem sustains creation, and that means even to the tiniest grain of sand every day, yet I would think that since Body and Soul are Gashmiut and Ruchniut working together as it were, that they would both be gone at time of death and not just the Neshamah.

"Ben Bag-Bag used to say: Turn it and turn it again, for everything is in it. Pore over it, and wax gray and old over it.
Stir not from it for you can have no better rule than it
Ethics of Our Fathers 5:26

Believe me I have turned this idea over and over again in my mind. I think it started when my beloved parents died, and I had to go each time and Identify them at the Chevra Kadisha before the coffin was closed and the Hesped and Levaya would commence. I would have done anything not to have to see them before the closing of the Aron as one must verify that the person being honored is the actual person in the Aron. Hashem takes the Neshama, yet we must view the corporeal half of our loved ones one last time.  It does not make sense.

The Neshama and Guf are a unit, why does one remain when other goes? Surely he has ceased to will this person thru Dibur to remain on earth alive. For me it was Tzar Baalei Chaim of untold magnitude.

I know some things are nistar, but surely if a simple Jew like me asks this question, surely it must have bothered one of the greats among our Chachamim also. Does Chazal of yesterday or today tackle what I would call a very philosophical point imho.

Kol HaKavod, and thank you in advance for anything you can offer.


texts: What is the wisdom behind declaring Idolatry as a cardinal sin in Judaism? What is wrong if the true God  as well as some other person\Object is worshipped along with him as long as he is not leaving the worship of the God of Israel?


texts: Father and son - Hagbah and Gelilah, Pesicha for two Torahs

texts:
The Shulchan Aruch 141:6 writes that from a halachic standpoint a father and son may have aliyos back-to-back, however due to the worry of ayin harah we don't allow it. The Misnah Brurah and Be'er Heitiv explain different scenarios where back-to-back aliyos would be allowed. In a case of two Sifrei Torah would be one allowed, or if they were called up already (yamod was said).

My question is what about hagbah and gelilah and pesicha for two sifrei Torah, these two cases don't involve aliyos, nor testimony  (believe the Bais Yosef gives this reason for no back-to-back), so would it be prohibited? I have seen gabbaim being makpid on these, but not sure where they got this idea from, is there a source for both of these cases?


texts: Why is the beracha of Shehechiyanu phrased in the plural?

texts:
The Bracha of Shehechiyanu reads as follows:

  ברוך...שהחיינו וקיימנו והגיענו לזמן הזה

  ...that He kept us alive and sustained us and brought us to this time.

Why is Shehechiyanu phrased in the plural, particularly in light of the rule that's mentioned in the Shulchan Aruch, OC 222:1:

  על שמועות שהן טובות לו לבדו מברך שהחיינו ואם הן טובות לו ולאחרים מברך הטוב והמטיב

  On news which is good for him alone, he makes a Shehechiyanu, and if they're good for him and for others, he makes a Hatov v'Hameitiv.

If anything, shouldn't it be just the opposite: that he makes a Hatov v'Hameitiv on news that's good for him alone, and he makes a Shehechiyanu, which is phrased in the plural, on news that's good for himself and others?


texts: Are there kosher bug-inspected brands of rice and flour?

texts:
I've seen kosher bug-inspected produce such as lettuce and similar greens in kosher markets. But, I have frequently noticed that when I buy rice, barley, and flour and leave these around for a while, ugly bugs and worms start crawling around in these things. I'm unaware of any kosher inspected brands of such grains and flour.

Do these exist? If so, what brand, and would someone know if these are available in specific NY area stores or can be ordered online?


texts: Does anyone remember the Segulah / little prayer to say to repel flying insects?

texts:
As far as I can remember, it's just a couple words to repeat a couple times.
Thanks in advance!