texts: Selling contents of car trunk for Pesach

texts:
Would it be acceptable to put chometzdik items in the trunk of one's car, and then sell the contents of the trunk to a non-Jew before Pesach? Assume one would not open the trunk during Pesach, but would indeed drive the car.

My motivation for asking is that it seems like one would need permission to transport objects that belong to someone else, so I'd wonder if there is a special stipulation that sold items need to remain in one place during Pesach.


texts: Is there somewhere I can find a list of just Rosh Chodesh for the year in Gregorian with one and two-day RC?

texts:
It would be convenient if I could find a list of RC for the year, such as
5781 2020/2021:

Rosh Chodesh Sh'vat  1/14    Th
Rosh Chodesh Adar    2/12-13 F S
...

But this is what I've found:

https://www.hebcal.com/holidays/#rosh-chodesh
Has a nice list but I can't tell 1 or 2 day RC without clicking on that month.
http://jewishholidaysonline.com/2021
Is complete with all holidays, but it's too long for me; I would just like a concise list of RC.

Yea I could take #2 and grep it, or just copy from a visual calendar but this seems to me like a useful thing to have just ready.


texts: Grape Molasses - Kosher Without Hashgachah?

texts:
Per my CRC Kosher app, "molasses" is kosher without a hashgachah needed. What about grape molasses though?

Per https://en.wikipedia.org/wiki/Petimezi, grape must is used to make it, so I'd assume it would need a hashgachah, no?


texts:
(Inspired by this question)

Can one get a head start on Shnayim Mikra? Would it count if someone either started early (perhaps during the weeks with no Sedra in Tishrei), or just had some spare time and went on to the next week's (and then the next and the next) Parashah?


texts: Why would someone offer an Asheira to Hashem?

texts:
There's a verse in Tehillim which says "Asheira LaHashem Ki Gamal Alai".
Just because there's a camel on me I'm going to burn an Avoda Zara as a sacrifice?
Moreover, when I think it was Gidon did burn an Asheira to Hashem, he had no camel on him, so when did this Asheira burning ceremony take place?

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


texts: Which non-jews are not eligible for conversion?

texts:
I know that most non-jews are allowed to convert if for the right reason.
Which non-jews are forbidden to convert?


texts: Rebbe Nachman - quote on the power of dancing and clapping

texts:
I seem to remember reading somewhere in Chayei Moharan where Rebbe Nachman of Breslov said:

  "Had I known the power of dancing and clapping, I would not have fasted so much in my youth."

Does anyone know where this quote is located, if it exists at all?


texts:
The local kosher DD is now stocking their imitation of the famous cronut. According to the teudah on the wall, pas Yisrael isn't an issue with donuts since they are fried, croissants require washing since they are bread, but it didn't address cronuts, which are midway between these two items.

How does one halachically classify the cronut for purposes of bracha rishonah, pas Yisrael, etc.?

(Note: I am not precisely sure how the cronut is made, since the creator has been rather secretive with the recipe. Clarification on this matter might resolve the whole issue. Or it might complicate things.)


texts: Is a ceremony needed before fasting, like with Shabbat? I have never heard of it, but if we do it for Shabbat, both to end and to start, it wouldn't be strange to have some kind of ceremony before fasting. (I'm not referring to Yom Kippur).


texts: why is flatulence forbidden in tefillin and during prayer

texts:
Why is flatulence forbidden in Tefillin and during prayer?

Is it because partials of the feces get stuck to the body so now you do not have a clean body?

or what?


texts:
Can "eloheinu" (written in Hebrew letters) be erased, or is it considered mechikath hashem? I could only find prohibition of erasing "elohim", so I was wondering if this could be similar to writing "God" in English.

Just looking for definitive sources on the matter.


texts: Does God care about things that don't affect the Jews?

texts:
There is a trope in Judaism that God smites even the greatest Empires when they oppress the Jews.

Does God ever smite nations that are wicked to other non-Jews?
We do have the example of Sodom, but perhaps they were smitten because they were totally evil or because they would have been a bad influence of Abraham's family.

Does God ever smite Jews that are wicked to non-Jews?
The only possible instance I can think of is when God tells David to murder Saul's family in revenge for harassing the Gibeonites. But this could be punishment for violating Joshua's oath with them.


texts: Searching for a website that will calculate gematria and indicate parts of torah that match that numerical value

texts:
Many years ago I went to a website that had a Gematria calculator. You could type in any hebrew word and it would tell you the numerical value of the word. Then, it would show you any words or consecutive series of words in Tanach that matched the numerical value of the word you put in. It would show you the whole passuk with the matching word(s) highlighted.

I can't remember the name of the site and I couldn't find it on Google. Does anyone know of a website that does this? Extra points if the website you point to is the one I remembered.


texts: Could someone read the megillah on Purim night over the telephone and be motzi someone in another time zone where it is already Purim morning?

texts:
As stated in THIS HEBREW ARTICLE, (I'm sure there should be English language material on the subject too), There is a machlokes (disagreement) among the poskim whether one can do Mitzvos which require saying / hearing (kiddush, megillah, brachos, etc.) by listening to someone reciting/reading the appropriate material over the telephone.

According to the poskim who opine that one could be yotze the mitzvah through the telephone, could someone read the megillah on Purim night over the telephone and be motzi someone in another time zone where it is already Purim morning or vice versa?

If this is valid, would it work also for someone who is in another country who reads the megilla on the day of the fourteenth of Adar for someone who is in Yerushalayim for the night reading of the fifteenth of Adar, or vice versa?


texts: Are children whose mother converted after bearing them Jewish?

texts: If a Jewish man and non-Jewish wife have a child, and the mother completes her Orthodox conversion to Judaism after the child is born, must the child also convert to be considered Jewish, if they were raised Jewish from their time of birth?


texts: Holiday cooking: website(s) with prepared menus?

texts: There are plenty of websites with endless recipes for appetizers, desserts, etc. but they don't help you coordinate between the different parts of the meal, suggesting which salads go with which soups, etc. I'm looking for a website that takes it up a notch -- featuring full kosher menus appropriate for shabbat and holiday meals, preferably including the recipes for the constituent parts of the meal. Any suggestions? (I'm asking this question under the clause 'Jewish life' as per Lists of in- and out-of-scope topics for the FAQ . Please remove if it's nevertheless off-topic).


texts: Orla: are the leaves of the plant included in the prohibition?

texts:
I have recently planted a grape vine.  The nursery insists that it is at least 1 year old (and the size of the plant suggests no less than 2 years old).  It was planted with it's roots entirely covered in soil, can I count it as being 1 year old, even if the "witnesses" at the nursery are not shomer shabbat?

Also, before the 3rd year, can I use the leaves of the grape vine? (as opposed to the fruit)


texts: Proper understanding of "לֹא יִתְחַשָּׁב"

texts:
Numbers 23:8 as translated by Safaria:

  כִּֽי־מֵרֹ֤אשׁ צֻרִים֙ אֶרְאֶ֔נּוּ וּמִגְּבָע֖וֹת אֲשׁוּרֶ֑נּוּ
  הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן וּבַגּוֹיִ֖ם לֹ֥א יִתְחַשָּֽׁב׃

  As I see them from the mountain tops,  Gaze on them from the heights,  There is a people that dwells apart,  Not reckoned among the
  nations.

What does "לֹא יִתְחַשָּׁב" mean? That we don't take interest in them or that they don't take interest in us?


texts: The Zohar contains a reference to Elohim as lower than YHWH (vol. 1, 20a), but what does that mean? Could someone explain to me the plain meaning?


texts: Violating commandments with good intentions

texts:
The Talmud says, in two places: "Rav Naḥman bar Yitzḥak says: A transgression performed for the sake of Heaven is greater than a commandment performed not for its own sake." [Nazir 23b, Horayot 10b]

The discussion implies that both are OK, and that the second will eventually lead to doing mitzvot for their own sake.  But Rav Naḥman'a statement just says one is better than the other.  It does not say either is good or encouraged.  So: Is this behavior good or encouraged?

Example: On Shabbat morning in shul you hear that someone you know is recovering from major surgery alone in his apartment.  You tell yourself, "I can't let him spend Shabbat all by himself."  So you drive over to his place and spend the afternoon and evening with him, and do Havdalah with him.  Is this OK or not?  Need a one-bit answer.

Added note: I went to the suggested link, but I am still not sure I understand when avera lishma applies. The gemara clearly talks about what YOU think you are doing (your intention), not what others think or what the actual result of your action turns out to be.


texts:
Usually, I've seen hands in the position of nesiyat kapayim to represent Kohanim and a laver to represent other members of Shevet Levi. These are fairly common imagery.

My question is whether Chazal or the Rishonim discuss visual symbols which would serve as a shorthand for Leviyim and Kohanim, as Levi is the only tribe without a banner described in the Torah (Bamidbar 10). If so, where are they found and what are they?


texts: Questions on the Bartenura in Beitza 2:3

texts:
After listing some points of disagreement between the schools of Shammai and Hillel in Beitza 2:1-2, the third mishna commences by presenting the following case:

  ושוין שמשיקין את המים בכלי אבן לטהרן

  They [the schools of Shammai and Hillel] agree that one can pour water
  into a stone vessel to purify it...

This cryptic statement is interpreted by the Bartenura as follows:

  ושוין שמשיקין את המים בכלי אבן. מי שיש לו מים יפים לשתות ונטמאו, ממלא מהן כלי אבן שאינו מקבל טומאה ונותנן במקוה מים מלוחים או עכורים עד
  שנושקים מים למים, נמצאו אלו זרועים ומחוברים למי מקוה ובטלו אגבייהו
  וטהרו. ואין טהרה במקוה לשום אוכל ומשקה אלא למים בלבד, ולא בתורת טבילה
  אלא בתורת זריעה

  They agree that one can pour water into a stone vessel: Somebody who
  has nice water to drink, which becomes impure, can fill a stone vessel
  (which cannot receive impurity) with it and place it in a body of
  salty or cloudy water until the water [in the vessel] and the water
  [in the miqveh] are touching. Thus, it [the water in the vessel] is
  "sown" and joined to the water of the miqveh, is nullified in
  comparison to it and is purified. One cannot use a miqvah [on yontef]
  to purify for food or for any drink except for water, and it is not
  through the torah of immersion but the torah of sowing.

My question is two-fold:

Firstly, what does the Bartenura mean when he speaks about "sowing" (זרוע, תורת זריעה)? In what sense is the water being "sown"?

Secondly, why is it necessary for the water of this miqveh to be salty or cloudy?


texts:
B"H
Every number in the Torah is special
It's known that the first temple stood for 410 years, but can any other significance of the number 410 be found in the Torah?
Blessings and success


texts:
I heard that a pregnant woman should not enter a cemetery. I understand this is a minhag and not halacha but would be interested to understand more about this topic.

What is the source of that minhag?
Any particular justification for
it?
Is it universally accepted and practiced?
Does it also apply to a woman not going to a funeral for one of the seven close people for which she sits shiva?


texts:
Is there a source for not verbally (or in writing, for that matter) mentioning the name of Yeshu (the father of Christianity)?
If there is such a source, what exactly is forbidden to say? Is it only the English and/or the "full" pronunciation in hebrew (i.e. with an "a" after Yeshu - please verify the validity behind this as well) and not the hebrew (as i have heard that yeshu is just an acronym for yemach shemo vezichro), or is it even the name Yeshu itself?
Please include sources, preferably with links


texts:
How do you become a Baal Teshuvah? What steps would you recommend in beginning to take on observance?
I try to say Modeh Ani every morning keep Kosher and Shabbos but I get bored and need to think of things to do.
Can you please help me?


texts: Reconciling Seder Olam’s account of Ever’s death with the Pesukim

texts:
Seder Olam Rabbah 2 says that Ever died when Yaakov left his Yeshiva for Charan.

In the previous portions of this paragraph, the Midrash said that Yaakov was 63 when he got the Berachos, and he stayed by Ever for 14 years. At the end of chapter 1, Seder Olam said that Yaakov served Avraham for 15 years, and we know that Avraham died at 175 (Bereishis 25:7). We also know that Ever lived for 464 years (Bereishis 11:16-17); this means that he was 464-14-63-(175-15)=227 when Avraham was born.

We also know, from Bereishis 11:16-26, that Ever was 34 when he had Peleg; Peleg was 30 when he had Re’u; Re’u was 32 when he had Serug; Serug was 30 when he had Nachor; Nachor was 29 when he had Terach; and Terach was 70 when he had Avraham. Adding this up gives us only 225. So what happened to the other two years?

Now, maybe you’ll tell me that Avraham was in fact the youngest of his siblings, and for whatever reason, the Passuk lists them out of order. In this case, Avraham would have been born two years later, which would solve the problem. However, Seder Olam Rabbah explicitly says that Avraham was 48 at the Dor Haflagah, which was at the end of Peleg’s life. Since Peleg lived for 239 years (Bereishis 11:18-19), combining this with the above numbers indeed gives us that Avraham was 48; but he would have been 50 if we shift everything by two years, as I proposed above.

The fact that the Dor Haflagah took place at the end of Peleg’s life is also off by two years by this account. Since Ever was 34 when Peleg was born, and Peleg lived for 239 years, Ever should be 273 years old at the time of the Dor Haflagah. But if we take the fact that Ever was 227 when Avraham was born according to the Midrash, then Ever should be 275 at the time of the Dor Haflagah!

How can this Midrash be reconciled with the Pesukim, when it causes a two-year discrepancy in these dates?

I am aware of the opinion that Yitzchak was in Gan Eden for two years. While this is fine to answer many questions on the Parsha, this Midrash, which clearly states that Yaakov and Avraham overlapped for fifteen years, rather than thirteen years, cannot he answered in this manner.


texts: How did Ya'akov keep his vow regarding tithing?

texts:
With permission, I ask this question with honor and respect to a 92 year old man who paid attention to my laining this morning. May he live a long life!

Genesis 28:22:

  וְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֙מְתִּי֙ מַצֵּבָ֔ה יִהְיֶ֖ה בֵּ֣ית
  אֱלֹהִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ׃

  and this stone, which I have set up for a pillar, shall be God’s
  house; and of all that you shall give me I will surely give you a
  tenth.’

The man asked me, "When and to whom did Ya'akov give ma'aser"? (tithe)


texts: Did Shlomo haMelech use the gold his father accumulated?

texts:
I once heard in a shiur that Shlomo haMelech did not use the money that his father Dovid had saved up for the building of the first Beis HaMikdash because a) it was money captured at war b) it should have been used to buy food for the people during the famine.  Does anyone know a source for this?
Thanks


texts:
Note: this question is posed merely to seek mekorot behind the question, since the poskim of my hashgachah have clearly ruled on this, even if I've never seen the teshuvot.

As a mashgiach, I am occasionally required to certify an event on Shabbat. However, by the same token, I would lose my job and my credibility if I were a mechallel Shabbat. Further, mashgichim who hechsher events on Shabbat are financially compensated, even though the non-Shabbat prep is fairly limited, usually only filling out information on cards which are posted as temporary te'udot.

What is the halachic reasoning which permits a mashgiach, whose shemirat Shabbat is necessary for his credibility, to be compensated for hashgachah work he does on Shabbat ?


texts: I bought a new tallit but I can't read without vowels.


texts: Was the Tree of Knowledge less than or equal to 3 years of growth?

texts:
Was the Tree of Knowledge less than or equal to 3 years of growth in Bereishit 2:17?
We learn in Vayikra 19:23 about the age of forbidden Trees : "When you enter the land and plant any tree for food, you shall regard its fruit as forbidden. Three years it shall be forbidden for you, not to be eaten." ( וְכִי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ וּנְטַעְתֶּם֙ כָּל־עֵ֣ץ מַאֲכָ֔ל וַעֲרַלְתֶּ֥ם עָרְלָת֖וֹ אֶת־פִּרְי֑וֹ שָׁלֹ֣שׁ שָׁנִ֗ים יִהְיֶ֥ה לָכֶ֛ם עֲרֵלִ֖ים לֹ֥א יֵאָכֵֽל )
Ibn Ezra states : " Scripture proceeds to things that are planted, and discusses the forbidden fruits. It is well known that fruit which grows on trees less than three years old is harmful and contains no nutrition "

By knowing the age of forbidden trees in context to Vayikra 19:23, could we establish in Bereishit 2:17 that the Tree of Knowledge was less than or equal to 3 years of growth?


texts: Why is twilight called "Bein Hashmashot"?

texts:
Inspired by this question, I'm curious why halachic literature calls twilight בין השמשות, which means, literally, "between the two suns"? The sun has set, and there is just one sun, anyway. What do they mean by saying "two suns"?

I understand that the twighlight period is considered safek (doubtful) day or night. But, night is the absence of the sun. What does it mean by referring to "two suns" and being "between" them?


texts: Should there be a mezuzah on a room that has baby diapers?

texts: If there is a general purpose room (like a bedroom) wherein a child's soiled diapers are often disposed of, does that room take on the status of tashmish she'aino shel kavod - a room who's use is not dignified (Yoreh Deah 286:4), and therefore becomes exempt from mezuzah?


texts: How can Moshe be jealous of his Talmid Yehoshua?

texts:
The Gemara in Sanhedrin 105b says

דאמר רב יוסי בר חוני בכל אדם מתקנא חוץ מבנוותלמידו... ואיבעית אימא (במדבר כז, כג) ויסמוך את ידיו עליו ויצוהו
as Rav Yosei bar Ḥoni says: A person is jealous of everyone except for his son and his student. Since their success reflects well upon him, he celebrates their success... And if you wish, say instead that it is derived from Moses: “And he laid his hands upon him and commanded him” (Numbers 27:23). God commanded Moses to lay only one hand upon Joshua, and instead he laid both hands upon him with all his strength.

One of the sets of people that the Gemara uses to prove that one is never jealous of their Talmid is Moshe and Yehoshua.
Is there any way to reconcile that with the Midrash Rabbah in Devarim Rabbah 9:9 that says that when Moshe saw Hashem speak to Yehoshua and he couldn't find out what Hashem said he proclaimed:

!מאה מיתות ולא קנאה אחת
"A hundred deaths and not one jealousy" (it would be better to die a hundred times than to experience this one feeling of jealousy.)

The Midrash is very explicit that Moshe was jealous of Yehoshua.
I am aware that there is a Machlokes in the Gemara and the Midrash can go like the other opinion in the Gemara, I'm just wondering if it is possible to reconcile the two. I also would like to know if anyone says explicitly that they're arguing. Thank you so much!


texts: are pig bones (and feather from non-kosher animals, human hair, human dried-bones, etc.) kosher?

texts:
i was always told that inedible things are kosher (from the verse of sending the nivaila to the ger (bais yosef yd 103.1 מדכתיב לא תאכלו כל נבלה לגר אשר בשעריך תתננה ואכלה נבלה הראויה לגר קרויה נבלה ושאינה ראויה לגר אינה קרויה נבלה
 (בכורות כג, ב)))

but today i read

Mishneh Torah » Sefer Kedushah » Ma'achalot Assurot - Chapter 4 - 18

  When a person eats the skin, the bones, the sinews, the horns, or the hoofs of a nevelah, a trefe, or a non-kosher domesticated animal or wild beast, from the nails of a non-kosher fowl in the places where blood would spurt through when they are cut off, or from their placenta, although this is forbidden, he is not liable.

does everyone agree that it is forbidden to eat bones (without marrow) from a not kosher animal? (what is the final ruling? (theoretical question))

what i the source and reason for this prohibition?


texts:
Dvarim 20:19 reads:

  כִּי תָצוּר אֶל עִיר יָמִים רַבִּים לְהִלָּחֵם עָלֶיהָ לְתָפְשָׂהּ
  לֹא תַשְׁחִית אֶת עֵצָהּ לִנְדֹּחַ עָלָיו גַּרְזֶן כִּי מִמֶּנּוּ
  תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת כִּי הָאָדָם עֵץ הַשָּׂדֶה לָבֹא מִפָּנֶיךָ
  בַּמָּצוֹר

  When you besiege a city for many days to wage war against it to
  capture it, you shall not destroy its trees by wielding an ax against
  them, for you may eat from them, but you shall not cut them down. Is
  the tree of the field a man, to go into the siege before you?

Rashi explains that the word 'Ki' denotes a (rhetorical) question not a statement:

  Is the tree of the field a man, to go into the siege before you]?: The word כִּי here means“perhaps:” Is the tree of the field perhaps a
  man who is to go into the siege by you, that it should be punished by
  the suffering of hunger and thirst like the people of the city? Why
  should you destroy it?

So the Torah is saying: Is a tree like a man? No!

If so, why do we find that many commentaries try to find connections between man and trees?


texts: Save your fellow Jew: does that include suicide?

texts:
It says in the Torah that one must not stand by while your brother's blood is being shed. If another Jew is committing suicide, would one still be obligated to save him because of this mitzvah? If so, to what level? (Derabannan or Deoraytah)
Note: By all means, it is for sure pious to save someone from suicide. This question is just asking if one is obligated to do so because of this mitzvah.


texts: Is there a Braita like Rabbi Pinchas Ben Yair but for intellectual virtue?

texts:
The braita of Rabbi Pinchas Ben yair in Masechet Avodah Zara  20b enumerates the levels of moral virtues. As quoted below, there is a structured progression to get to the next virtue.

מכאן א"ר פנחס בן יאיר תורה מביאה לידי זהירות זהירות מביאה לידי זריזות זריזות מביאה לידי נקיות נקיות מביאה לידי פרישות פרישות מביאה לידי טהרה טהרה מביאה לידי חסידות חסידות מביאה לידי ענוה ענוה מביאה לידי יראת חטא יראת חטא מביאה לידי קדושה קדושה מביאה לידי רוח הקודש רוח הקודש מביאה לידי תחיית המתים וחסידות גדולה מכולן שנאמר (תהלים פט, כ) אז דברת בחזון לחסידיך

Parenthetically, the Ran determines ענוה to be the highest moral virtue, as discussed further in the Gemara.
My question is why is there not a braita addressing the levels of intellectual virtues?
Now before one can object and conjecture the braita of Pinchas Ben yair may also mean intellectual virtues, I’ll include the exact source later, but in Derush HaRan, in Drasha 5b, the Ran relates a statement of Rabbi Yochanan, that in order to attain prophecy, 4 prerequisites are required. 2 of them is being a חכם and an עניו. The Ran says the former, is the ultimate מעלות השכלית. A footnote in the Artscroll edition states the assertion is implied and doesn’t need proof. By moral virtues, מעלות המידות, he goes out of his way to prove this assertion and uses the aforementioned braita to prove humility is the sublime state of moral virtue. In passing, we see being a חכם is a separate and distinct virtue.
My questions are:
1.) Is there a braita, like that of Rabbi Pinchas Ben Yair , but enumerating the intellectual virtues? If not
2.) Does any Gaon, Rishon, or Acharon make mention of this omission?


texts: Source of Midrash regarding Yaakov's saying Shema

texts: There is a famous Rashi in Parashat Vayigash (46:29) where Rashi explains that Yaakov didn't cry on Yosef's shoulders because he was reciting Shema. He cryptically quotes this in the name of "Rabotenu," but I can't seem to find a chumash that brings the original source of Yaakov saying Shema. Anyone know of a source, perhaps in a Midrash somewhere?


texts: Should I make the bracha on spices when entering an Indian grocery store?

texts:
Indian grocery stores have several aisles containing many fragrant spices that are packaged in plastic bags. Should I say Borei Minei B'Samim? If so, should I say it upon entering the store or only when I am in the spice aisle?

Assumptions / Motivation

I am browsing the store and have no specific intention to smell the spices when I walked in. But, I do get pleasure from the smell
The smell is a general mixture from various spices, but I can't tell exactly which spices they are coming from, other than what I know about what Indian stores sell, in general.
The spices are all in bags or sacks. Only when I enter the aisle do I actually see what's there. Do I have to take a specific spice out of the bag, or can I smell it through the bag?
Can I make the bracha on the spicy "air" knowing that the smell comes from spices whether I see them or not?


texts: Why do the Chassidim require explicit mention?

texts:
In the amidah, the prayer for our welfare includes specific mention of Chassidim, but not of Litvaks, Sefardim, etc.:

עַל הַצַּדִּיקִים וְעַל הַחֲסִידִים. וְעַל זִקְנֵי עַמְּךָ בֵּית
יִשרָאֵל. וְעַל פְּלֵיטַת סופְרֵיהֶם. וְעַל גֵּרֵי הַצֶּדֶק.
וְעָלֵינוּ.
On behalf of the righteous, on behalf of the Chassidim, on behalf of
the elders of Your people, the House of Israel, on behalf of their
surviving halls of learning, on behalf of the righteous converts, and
on our own behalf:,

Why is that?

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


texts:
IIRC, Hagar was [happily] married to Abraham for at least 17 years (one or two for pregnancy, 13 of Yishmael before his circumcision, one for Sarah's pregnancy, and two for Itzhak's Gmilah). If it was for Hagar, Sarah could demand expelling her right after Yishmael's birth.
If for Yishmael's wickedness, why expel Hagar and why the verse puts Hagar first:

"She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.” Genesis.21.10

when it should be reading "Cast out that boy and his mother".
From the fact that Abraham married her back and had more children with her, presumably following God's command to follow Sarah's prophecy I can infer that Hagar wasn't connected to Yishmael's wickedness.
So why would Sarah suddenly demand the expelling of Hagar?


texts:
Was Devarim 32:1-43 a Duet sung by Moshe & Yehoshua?
After reading verses 1-43, we learn in Deuteronomy 32:44 [MT]:

וַיָּבֹ֣א משֶׁ֗ה וַיְדַבֵּ֛ר אֶת־כָּל־דִּבְרֵ֥י הַשִּׁירָֽה־הַזֹּ֖את בְּאָזְנֵ֣י הָעָ֑ם ה֖וּא וְהוֹשֵׁ֥עַ בִּן־נֽוּן
And Moshe came and spoke all-words of this-Song into-ears of the-people | He and-Hoshea son of Nun.


texts: Are Deuteronomy 22:28-29 regading Oneis and Exodus 22:15-16 regarding Mefateh regulating similar issues?

texts:
If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, If a man happens to meet a
  virgin who is not pledged to be married and rapes her and they are
  discovered, he shall pay her father fifty shekels of silver. He must
  marry the young woman, for he has violated her. He can never divorce
  her as long as he lives.

https://biblehub.com/deuteronomy/22-28.htm

  If a man seduces a virgin who is not pledged to be married and
  sleeps with her, he must pay the bride-price, and she shall be his
  wife.

https://biblehub.com/exodus/22-16.htm

The verses are similar except on 2 phrases/owrds

The Deuteronomy ones uses words rape (or some word that's translated as rape). The Leviticus ones uses words seduces.

The fine is also different.

The rape is 50 shekels.

The seduction it's the bride price.

Which one is typically bigger? The bride price or 50 shekels?

How does the Beit Din decides the bride price the seducer has to pay?

Are the 2 verses basically the same thing? That's the main question and a few around that.


texts: In what case is stealing permissible in Judaism?  For example, is it a sin for a Jew to steal in case he doesn't have an income or a job? (and of course it is hard or impossible to find an alternative)


texts:
The word זועה appears six times in tanach:

Yeshayahu 28:19
Yirmiyahu 15:4
Yirmiyahu 24:9
Yirmiyahu 29:18
Yirmiyahu 34:17
Divrei Hayamim II 29:8

In each one of these instances except the first, the kri is זעוה while the ksiv is זועה. (The linked text unfortunately does not bring the ksiv =]). In modern Hebrew, the word is pronounced זועה as the ksiv, which always struck me as an error. However on Tisha B'av we read the Kinna אש תוקד בקירבי written by Rabbi Avraham Ibn Ezra, in which appears the phrase: שריקות ותרועות וקולות וזועות בצאתי מירושלים. The rhyme of the poem, in which the end of each phrase rhymes with the end of the one before it (there is probably a more professional way of describing this) only works if the word is read "zva'ot" and not "za'avot", in order to rhyme with תרועות, מִגְבָּעוֹת and נִקְבָּעוֹת. This would seem to rehabilitate the modern Hebrew usage, seeing as there is a precedent in rabbinic literature for using the ksiv form as oppose to the kri. My questions are:

Are there any other such examples of usage of the ksiv as opposed to the kri form of a word in our traditional literature (both specifically regarding this word and also generally regarding others)?
What is the nature of the relationship between kri and ksiv with regards to what the "real" form of the word is supposed to be?

Please provide sources =]

As an interesting addendum, the word זעוה itself appears twice in Tanach:

Devarim 28:25
Yechezkel 23:46


texts: Are there sources that any minute not learned Torah is a sin?

texts:
I was recently referred to the Even HaEzel on the Rambam in the 3rd chapter of Hilchos Melachim. Reb Isser Zalman Meltzer (the author) writes there that there is no sin of Bittul Torah for a regular individual (i.e. not a king) if he is doing something to enjoy himself. This would imply that reading a novel, shmoozing, or anything one does for his enjoyment (as long as it's not a sin, obviously) is not considered Bittul Torah.

Are there any Rishonim or Achronim which disagree with this and hold that every minute you can learn and don't is considered Bittul Torah? I would also appreciate any other sources which hold like the Even HaEzel.


texts: When Moshe ascended heaven to receive the commandments there is a tradition that Hashem changed his appearance to that of someone else. Why was he changed and to whom was he changed?  Is there a source for this tradition, I can't find it.


texts: Why don't we count sefirah without shem u'malkhut

texts:
Our current practice is that if you forget to count one day of the omer (morning and night), it is still incumbent upon you to count, but you can't say a bracha.

As far as I understand, the reason for this is that there is a makhlokhet about what the mitzvah is.  One opinion holds that counting each day is a mitzvah (so there are 49 mitzvot in the sefirah), while the other opinion holds that there is one mitzvah to count the whole sefirah.

Then Rav Soleveitchik comes along and says that the reason for not making a bracha on the omer if you forget a day is that counting, per se, must be sequential.  Otherwise, you're just saying a number.  I like this answer a lot.

But before Soleveitchik, how did we justify not making a bracha without shem u'malkhut ("atah hashem elokeinu melekh ha'olam") as we do for most disputed mitzvot?


texts: What is the correct kavanah when going to war?

texts:
I am specifically talking about going to war that is a mitzvah such as the wars fought while conquering Eretz Yisroel in the beginning of the Neviim and the mitzvah we have and will fulfill of destroying the entire nation of Amalek.
I have not seen anything written on what the Torah perspective is for the soldier going and killing people when done as a mitzvah. (Are you supposed to be besimcha? Are you supposed to have a part of you not like what you are doing?)
As always sources for ideas will be most appreciated.


texts: So I have been told on a few occasions that a keli that can hold a certain large amount of water does not require immersion before use. What is the minimal amount in gallons that would make t'vila unnecessary?


texts: May one violate a derabonon to preform a Bris

texts: May one violate a rabbinic prohibition (such as carrying a knife in a Karmilis on Shabbos) in order to perform a Bris Milah? (A Karmilis is a domain which a person can't carry stuff into or from a private domain on shabbat)


texts: Can we recite "shehakol nihyeh bidvaro" over coffee and tea?

texts: Can we recite "shehakol nihyeh bidvaro" over coffee and tea ? If not, what is the appropriate bracha ?


texts: Is watching videos online that were uploaded illegally counted as causing others to sin?

texts: Some poskim hold that watching videos online that were uploaded illegally is not considered gezel, only if one himself uploaded the video it would be gezel. However, if someone watched the videos would it be counted as causing others to sin since you are giving more views to the uploader and thus he would be encouraged to upload more videos illegally?


texts: What's the purpose of the body in/after resurrection?

texts:
Following "what-is-the-purpose-of-tchiat-hametim", the Gemmorah says:

העולם הבא אין בו לא אכילה ולא שתיה ולא פריה ורביה ולא משא ומתן ולא קנאה ולא שנאה ולא תחרות אלא צדיקים יושבין ועטרותיהם בראשיהם ונהנים מזיו השכינה שנאמר ויחזו את האלהים ויאכלו וישתו
The World-to-Come (WTC) is not like this world: there is no eating, no drinking, no procreation, no business negotiations, no jealousy, no hatred, and no competition. Rather, the righteous sit with their crowns upon their heads, enjoying the splendor of the Divine Presence (Brochos 17a)

IIRC there are two (contradicting) approaches to that time - whether the Gemmorah speaks of the WTC before the resurrection or it speaks about after the resurrection (RASA"G).
In either case, what's the need for physical bodies if there's no physical activities, no Mitzvos only spiritual pleasure?


texts: Why are some parts of the second paragraph of the Shema in the singular and some in plural?

texts:
The second paragraph of the Shema is mainly worded in the plural.
But there are some parts in the singular. Why is that? The parts in the singular are in bold text below.

וְהָיָה אִם שָׁמעַ תִּשְׁמְעוּ אֶל מִצְותַי אֲשֶׁר אָנכִי מְצַוֶּה אֶתְכֶם הַיּום לְאַהֲבָה אֶת ה' אֱלקיכֶם וּלְעָבְדו בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם:
וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּו יורֶה וּמַלְקושׁ

וְאָסַפְתָּ דְגָנֶךָ וְתִירשְׁךָ וְיִצְהָרֶךָ:
וְנָתַתִּי עֵשב בְּשדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשבָעְתָּ:

הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלקים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם:
וְחָרָה אַף ה' בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלא יִהְיֶה מָטָר וְהָאֲדָמָה לא תִתֵּן אֶת יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטּבָה אֲשֶׁר ה' נתֵן לָכֶם:
וְשמְתֶּם אֶת דְּבָרַי אֵלֶּה עַל לְבַבְכֶם וְעַל נַפְשְׁכֶם וּקְשַׁרְתֶּם אתָם לְאות עַל יֶדְכֶם וְהָיוּ לְטוטָפת בֵּין עֵינֵיכֶם: וְלִמַּדְתֶּם אתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם

בְּשִׁבְתְּךָ בְּבֵיתֶךָ בְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
וּכְתַבְתָּם עַל מְזוּזות בֵּיתֶךָ וּבִשְׁעָרֶיךָ:

לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע ה' לַאֲבתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ:


texts:
I found some different translations of Mishlei 16:4. On the chabad.org website it is translated as:

  'The Lord made everything for His praise - even the wicked man for the
  day of evil'

While the mechon-mamre.org website reads:

  The Lord hath made every things for His own purpose...

The JPS translation reads:

  The Lord made everything for a / it's purpose...

So how should the words כל פעל יהוה למענהו be translated and understand, what does it mean?


texts:
If a person has the opportunity of davening netz, but doing so would require putting off the recitation of selichos (since it's nearly netz), does the fulfillment of davening in the optimal way supersede the usual order of reciting selichos before morning prayers?

Might we say that davening netz is a "zmano oveir" vs. the recitation of selichos before shacharis, which (already being post-alos) may be said bedi'eved through the rest of the day?

Related to this closed question and this link from another related question.


texts: In light of modern science, why is bee honey still kosher?

texts:
My understanding of why bee honey is kosher is because the talmud says that the honey is not a by-product of the bees. They simply store the nectar in their body to transfer it and then expel it, turning it into honey. Since it's not a by-product of a bug, it is kosher.

However, modern science has revealed that when the nectar is in the bees body, an enzyme (?) is released, causing the honey making process to begin. Since this enzyme is integral to the creation of honey, and the bee is mixing its "juices" so to speak with the nectar, shouldn't we now declare bee honey non-kosher? Why are there no pushes for this? Is it because the enzyme is invisible to the naked eye? Don't get me wrong, I love honey and want it to remain kosher, I just want an explanation in light of modern science.


texts: Setting aside Shabbat to answer the President's call

texts:
In an old MSNBC news story about Jack Lew, a Shabbat-observant Jew who was just appointed to be the new White House Chief of Staff, there's a story about his getting a call from President Clinton when Lew was his budget director. It says:

  Lew later consulted with his rabbi, who said that taking an important phone call from the President of the United States would be permissible on the Sabbath under the Talmudic teaching that work on the Sabbath is allowed in order to save a life.

I've heard similar stories about other highly-placed Shabbat-observers who got special dispensation to take actions on Shabbat that are normally considered forbidden, due to their high positions in government. One example is this paragraph from New York Times (August 18, 2000) about Senator Joe Lieberman:

  Mr. Lieberman, with the help of his two rabbis, Rabbi Al Feldman in New Haven as well as Rabbi Freundel, has derived a way to reconcile the requirements of Jewish law with his responsibilities as an elected official. Jewish law teaches that one may break the Sabbath if the matter involves ''concern for human life.'' Mr. Lieberman and his rabbis have interpreted that by drawing a line between governing and campaigning. That means he will not break the Sabbath to campaign, but he is required to break the Sabbath to cast a Senate vote or take crucial action on public policy.

Is this concept recorded anywhere in responsa literature?

There have been many other Sabbath-observant Jews throughout history in high places in non-Jewish government (although the relatively recent development of instantaneous global communications makes such issues more likely to come up nowadays). I imagine that this issue comes up for many people in the Israeli government, but there could be special reasons that apply to working for the Jewish State that may not apply to any other government.
What is the rationale behind applying the doctrine of "threat to life" to the actions of people in such positions?
Does it really apply, for example, to any "important" call from the President to his budget director? Wouldn't the connection between most such calls and any threat to life be very tenuous?


texts:
I've got a 18-months old boy whose hair hasn't been cut yet and by now is constantly getting in front of his eyes. My wife insists that cutting a boy's hair before he is 3 is contrary to Jewish tradition. Thus a couple of questions:

Is this indeed so, is there a Jewish law forbidding cutting a toddler's hair, or is this a merely an Ashkenazi custom?
Where does this tradition come from? I can hardly imagine a commandment that would apply to toddlers but not older kids or adults.
How do usually parents who don't cut the boy's hair prevent it from getting in front of his eyes.

Thanks.


texts: When is it permissible to collect charity during prayer?

texts:
In my shul someone usually brings around the pushka (charity box) during the chazzan's repetition of shmoneh esrei. I have also heard that it is appropriate to give tzedaka during v'yivarech Dovid. However there are people who come into shul to collect at all times of davening (known as meshulachim). Is it permissible for them to collect charity at any time during davening?

Note that a very similar question was asked here but from what I can see seems to only be asking about giving tzedakah, not the permissibility of the asking for it.


texts:
Before using an iPhone, what bracha should I say? On one side, it's Apple, so it could be "bore peri haetz". But on the other side, it is made of metal, so it could also be "bore peri matechet".

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


texts: Why is it that in spite of the fact that the ark carried Torah tablets and other sacred objects, it was lost? Was it not taken care of by the priests of that time? Or was it destined to be lost? Why? And if the Ark is found then how will we know and verify that it is the "Ark of the Covenant"?


texts: Why did HaShem create twins (Yaakov and Esuv) if he could just create one righteous person who would be Yaakov with the good traits of Esuv? I know Esuv was supposed to support Yaakov, but Yaakov didn't need support so long as he followed the path of HaShem. We see that even when Esuv was hunting him, he somehow became rich with food and gold.


texts: Connection Between Going to Canaan and Becoming a Great Nation

texts:
In Genesis (12:1-2) God tells Avraham to go to the land he would show him [Canaan] and that he would make him a great nation:

  לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ: וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל

  Go forth from your native land and from your father’s house to the land that I will show you. And I will make of you a great nation.

The context suggests that there is some connection between his going to Canaan and his becoming a great nation. Arguably, however, his descendants did not become a great nation until they descended to Egypt. At the time they descended there were seventy of them (Deut. 7:22) which hardly sounds like a great nation. Indeed, the context of that verse is the contrast between Israel's meager beginning and their ultimate flourishing. Furthermore, the very same wording that is used here in the promise to Avraham "גוי גדול; great nation" is used in God's promise to Jacob upon his descent to Egypt (Genesis 46:3). Evidently, it was not considered fulfilled at the time of their descent. Indeed, the verse describing their becoming a great nation (Deut. 26:5), refers to their time in Egypt:

  וַיָּ֥גָר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל

So, to recap, the question is, why does God tell Avraham to go to Canaan, and continue to say that he will make Avraham into a great nation, if they did not became a great nation in Canaan, nor is there any obvious direct connection between going to Canaan and later becoming a great nation in Egypt.

While he doesn't seem to be directly addressing this point (but rather the word לך), Rashi (12:1) seems to assume that the nationhood would occur in the place where Avraham was told to go, and assumes that this means the beginning of becoming a nation, which is Avraham having children. He suggests that Avraham couldn't have children earlier, but would in Canaan, so the beginning of his becoming a great nation was in Canaan:

  שָׁם אֶעֶשְׂךָ לְגוֹי גָדוֹל, כָּאן אִי אַתָּה זוֹכֶה לְבָנִים

Hizkuni (later quoted by R. Hayyim Paltiel and Perush HaRiva) and Radak write similarly (in their commentaries to 12:2). Tol'dot Yitshak (Genesis 14:13) seems to have absorbed Rashi's understanding (that the nationhood is assumed in Canaan) that he repeatedly quotes it as part of the verse:

  וזהו שאמר לך לך מארצך וממולדתך אל הארץ אשר אראך ושם אעשך לגוי גדול

The Netsiv suggests (commentary to 12:2) that becoming a great nation refers not to his progeny, but to others gathering around him (which could have occurred in Canaan). However, this is somewhat unsatisfactory for as noted, all inferences from Scripture suggest that the promise was not fulfilled until they reached Egypt.

The Ohr HaHayyim writes that he was given three blessings corresponding to the three steps he took (leaving his land, birthplace, and father's house). Accordingly one might suggest that the blessings have nothing to do with going to Canaan. However, this isn't so satisying textually and is more of a derash, (and it isn't even clear that according to him the blessing are random, and the only connection is the number.)

What are other solutions to this? Is the nationhood perhaps unrelated to Canaan? Is it perhaps a reward for going to Canaan that may occur out of Canaan? Is there some more direct causal link between Avraham's journey to Canaan and their ultimate nationhood?

I am seeking peshat based answers, rather than Midrashic answers. I didn't find anything else in Rashi, Rav Saadya Gaon (Tafsir), Ibn Ezra, Ramban, Bekhor Shor, Daat Zkenim, Tur's commentary, or Seforno.


texts: How does one receive forgiveness from someone they have wronged after their death?

texts: Say you sinned against a fellow Jew. You decide you want to seek forgiveness from that person but then discover that person has passed away. G-d forgives sins against Him but man must seek forgiveness from his fellow man. How does one receive forgiveness from his fellow man posthumously?


texts:
The back of my Feldheim Tanakh has a timeline which gives the birth and death years of various Tanakh characters.  The birth years of the sons of Ya'akov are not listed in the order given in Parashat Vayetze, but rather as follows:

2192 ראובן

2193 שמעון

2194 לוי

2194 דן

2195 יהודה

2195 נפתלי

2196 יששכר

2196 גד

2197 זבולון

2197 אשר

2199 יוסף

2207 בנימין

Any idea what the source is for this ordering?  Do others say the birth order is in fact the order of mention in Vayetze?  What are the constraints?  And where does דינה fit in?

Also, in a somewhat related question, why does Divrei Hayamim I 2:1 list them in this order:

ראובן שמעון לוי יהודה יששכר זבולון דן יוסף בנימין נפתלי גד אשר


texts: How do we know that one must give up his life for any immoral relationship?

texts:
Sanhedrin 74a teaches that one must give up his life rather than be intimate with a forbidden relationship. It derives this from Devarim 22:26, in the context of a man who raped a young woman:

  וְלַֽנַּעֲרָה֙ לֹא־תַעֲשֶׂ֣ה דָבָ֔ר אֵ֥ין לַֽנַּעֲרָ֖ה חֵ֣טְא מָ֑וֶת כִּ֡י כַּאֲשֶׁר֩ יָק֨וּם אִ֤ישׁ עַל־רֵעֵ֙הוּ֙ וּרְצָח֣וֹ נֶ֔פֶשׁ כֵּ֖ן הַדָּבָ֥ר הַזֶּֽה

  Do not do anything to the girl; there is not to the girl a sin of death, for just as one would rise up against his friend and murder his soul, so, too, is this thing.

Just like one must give up his life rather than murder, so, too, one must give up his life rather than have illicit relations.

Now, this passuk is taught in the context of specifically rape, not just any immoral relationship. On what basis, then, does the Gemara assume that this should be extended to any immoral relationship? Perhaps it's only rape for which one must give up his life, but other immoral relations would be permissible on pain of death, especially since the general rule is taught in the context of general immorality.


texts: Is one allowed to chew gum on Shabbos without an Eiruv?

texts:
If food is in my hand, I would assume I'm not allowed to carry it. What about, though, if it's in my mouth? For example: chewing gum or sucking a candy.

Would those be permissible outside where there's no eiruv? And if not, why?


texts: Assuming the intention is at least partly for educational purposes, Is it mutar to arrange star stickers in the form of actual constellations (say, on a ceiling) or is that included in the prohibition of depicting celestial bodies?


texts:
A shul which is named Beth EL  being that El is God's name am I allowed to say it
sholom as stated in the talmud is God's name as well but u don't see people refraining from saying it
I personally think that it whould be ok being that u don't have gods name in mind rather just the nickname of the shul. like Daniel.


texts: An accidental killer who needs to leave the city of refuge

texts: It says in makos that a person who kills accidentally goes to a city of refuge. So if a person who killed accidentally is in a city of refuge and the whole city is on fire or an enemy is attacking the city of refuge and the accidental killer wants to run to a different city of refuge, can the go'el hadam attack him?


texts:
This morning I did Hafaros Nedarim, where a panel of 3 people from my shul became 'Dayanim' and were Matir my Nedarim. Considering these were just regular people from my shul, this gave me the question: What's stopping any group of 3 (or more) jews from getting together, and declaring themselves a Beis Din? They can then proceed to rule on monetary matters and declare people's property Hefker, or transfer people's money in to a 3rd party who has agreed to share it with them. If anyone can be part of a Beis Din in shul, why can't they do this in other cases as well?

This question shows opinions on which Beis Din can make things Hefker, and there are opinions that hold even a Beis Din of Hedyotos can make items Hefker!


texts:
When I was younger (yes, that did happen to me - ONCE :-) the Rav from the shul I attended would include a suggestion whenever there was a Shabbat where we use 3 Sifrei Torah, such as will occur this week.

He said that there is a custom to eat 3 different kugels - a potato, noodle (O.K., they called it lukshen then; now it's called "pasta" - same thing!), and rice kugel.

I'm older, (not my choice, believe me), the rav might be enjoying Shabbat in heaven, and I'm wondering where the source of this minhag originated from. Any ideas?


texts: PTIJ: May a Jew visit an optometrist or opthamologist?

texts:
Both ophthamalogists and optometrists are looking at your eyes, and when you visit them, you are encouraging them to do it.
Is there a problem of mar'it ayin if they give you a check up? Would there be any difference or leniency if either you or the doctor wears glasses or lenses? Do sunglasses add any protection b/c they can't see your eyes, directly? What about bi-focals - would they be committing two instances of mar'it ayin?

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


texts: Is telling unpleasant truth about a person Lashon Hora?

texts: Is telling something unpleasant, something that would portray a person in a very negative light even though it is true, considered Lashon Hora?


texts:
Do we have a chronological timeline (with years) of the 10 plagues?
I'm trying to recreate a full timeline of the הגדה של פסח for the upcoming holiday, going from the arrival of Jacob and his family to the splitting of the Yam Suf (red sea).


texts: Have any Rabbis discussed hating Hashem as being part of a deeper level of a relationship with him?

texts:
There's a belief that the people you love the most are the ones who can make you hurt the most. Friends & family have a closeness to us which can hurt us in a deeply personal way. The anger and betrayal you feel from a loved one breaking your trust typically hurts much more deeply than a stranger doing the same.
The key to that pain is personal bond. The closer someone is to you, the worse that pain and anger is.
My question is could such a concept relate to a relationship with Hashem?
Hating or having extreme anger towards God is not taken lightly. You shouldn't hate God. That being said, could anger be argued as being a higher level of relationship with Hashem? The idea being it's an honest expression and it's an expression which a person could not feel if they didn't truly believe in Hashem and didn't truly have trust and love for Hashem in the first place. (If you didn't have faith and trust in Hashem, the feeling of betrayal wouldn't exist because you didn't believe he'd be there for you anyway.)
I was curious if this topic was ever touched upon by the Rabbis at any level?


texts:
Do the trees in scriptures have meaning?  Abraham is under a oak, Deborah under a Palm, Gideon is met by an angel under a terebinth tree and there are many, many more.  I feel I am missing out on some meaning of the text.

If they do have meaning, is there a book or reference I can read to explain each tree's meaning to me? Thank you and blessings.


texts:
The Gemorah says in Taanis 29a

  משנכנס אדר מרבין בשמחה

  When Adar comes in one should increase in Simcha (Joy).

What does this mean exactly? What should one do to "increase" ("marbin") in Simcha? What's an example? (Please give sources as always.)


texts: Why was it that Yizhak originally chose to bless Eisav and not Yackov? I would have thought he would bless both of his sons equally. Why did he choose to only give the blessing to one of them?


texts: 1 Samuel 23:23 speaks of 'thousands of Yehudah', Micah 5:1 also speaks of 'thousands of Yehudah', but then I noticed Zechariah 12:5-6 which speaks of 'princes/leaders of Yehudah'. I know there are two different roots in play, but these phrases are spelled with the same letters. Noticing this, I found it strange that Micah 5:1 was translated as thousands of Yehudah, because it takes Beit Lechem from Efratah and places it against a thousands of Yehudah, were there really thousand of cities in comparison to Beit-Lechem in Yehudah? Or should Micah 5:1 also be understood to refer to 'leaders of Yehudah', as the one comming from Beit-Lechem would also be a leader.


texts: How frequently does one need to recite Shehakol when drinking?

texts: It was widely reported in yesterday's news that one of President Trump's impeachment lawyers covered his head with his hand and recited a bracha every time he took a sip from his water bottle.  It has always been my understanding that once you have recited Shehakol once you do not need to keep reciting it for each sip.  Perhaps I have been doing it wrong all these years?  Of course, after a sufficiently long interval of time the action you are no longer "covered", so to speak.  What criteria determine how frequently one must recite Shehakol when drinking?


texts:
There is a practice when building certain houses to include a "Baltimore Throne", a working toilet in the basement which sits on its own. (Though I don't live in Baltimore I have seen it in houses in New Jersey).

Concerning the rules regarding Torah (in speech and in print) and bathrooms (which I ask about here), would this "throne" (assuming the opinion that a toilet DOES count as the same as the type the Talmud views as inappropriate for Torah content) turn an entire floor of a house into a "bathroom" and preclude any kodesh stuff from being stored in the basement?

Is there a distance beyond which one can talk of Torah or the like even though one is still in sight lines of the toilet?

This also would be a question of a basement which has had walls removed for remodeling but the toilet is still there and working.


texts: I find it difficult to go a day without brushing my teeth. Is it okay to brush my teeth on a Ta'anis (fast day)? I imagine it's forbidden on Yom Kippur, but what about the other fasts?


texts: A wife wants to stop going to the mikva. What does that mean for the husband?

texts:
If a wife sees no value in keeping the laws of family purity, and wants to stop going to the mikva, what are the halachic ramifications for the husband?

The answer that I'm looking for is what consequences (I hate to think in terms of sin and punishment) do each spouse incur upon themselves if she stops going to the mikva and they remain married, and continue to have sexual relations?

That's the straight halachic question.

If you want more background, and for the sake of anyone else in a situation similar to ours, I'll include some background here, but the bottom line is the question I asked above.

I was not always observant, but became observant before we got married. My wife has never particularly felt connected to the laws of family purity, but has gone to the mikvah since we got married for my sake, because I felt that these laws are important.

We have been married almost twenty years, we don't want to get divorced. But she is fed up with the total one-sidedness of the whole situation. It's called "family purity," which suggests mutual responsibility, but the truth is, the onus is completely on her, except for the fact that I have to abstain from sex as well as her.

She feels that these laws were developed by men, long ago, and that it's a huge burden. She has tried to find something positive in it, but finds the entire experience overwhelmingly negative. Neither her emuna, nor mine, to be honest, is particularly strong. I cannot honestly say that I keep as many mitzvot as I possibly can, but I am comfortable with my level of observance. So we both feel that it is kind of hypocritical that I am asking her to keep carrying the burden of all that is required of her halachically, in addition to the physical discomfort of having a period in the first place, to keep the laws of family purity, while I have to do nothing, when I am actually the only one who feels any benefit. This situation is exacerbated by the fact that I don't make a huge effort to keep all the mitzvot that I possibly can, and considering that my faith is not so strong in the first place. I am not, nor have a I ever wanted to be, or tried to be shomer negia.

So what are the halachic ramifications for me if she stops going to the mikva? I can honestly say that I will not divorce her for this, nor will I abstain from sex with her because of this, so that's not the answer that I'm looking for. I'm trying to determine the consequences that each of us incur upon ourselves if she stops going to the mikva and we remain married, and continue to have sexual relations.


texts:
Moderator's note: As with all discussions of Jewish law on this site, any information included in this question or its answers is presented only for the purpose of understanding the relevant ideas, not as practical rabbinic advice. Especially with respect to marriage and divorce, consult your Rabbi about your situation for practical guidance.

(A pilegesh (commonly translated as "concubine") is a woman who has a halachically sanctioned relationship with a man but is not married to him. The relationship has many (but not all)  of the same qualities as a full marriage.)

May a man take a woman as a pilegesh today, according to halacha?
Why (or why not) is pilegesh permitted today?


texts: Rambam's statement about a blessing from the Ri Migash

texts:
The Artscroll Rishonim history book, in the section about the Rambam, records a "tradition" that the Rambam, as a young child, received a blessing from the Ri Migash, and that he (the Rambam) later attributed all of his accomplishment in Torah scholarship to that blessing.

Is there a recorded source for this "tradition," preferably within some reasonable time of the Rambam's era (let's say, pre-1350)?


texts:
The Bavli, Shabas 82 amud 1:

If before him [after defecating] were a pebble and grasses — [the proper course of action was a matter of dispute between two amoraim,] R. Chisda and R. Hamnuna. One [of them] said: one wipes with the pebble and does not wipe with the grasses. And [the other] said: one wipes with the grasses and does not wipe with the pebble.
They respond [to one of those propositions with a quotation from a tana]: "One who wipes with something that can catch fire — his lower teeth fall out." [So how can one of those two amoraim say to wipe with grasses?]
This is not a problem: [one was talking] about moist [grasses, whereas the other was talking] about dry ones.

Rashi has two very different explanations of this g'mara. My question is about his first explanation, which is this: When the amora is quoted as having said that "one wipes with the pebble and does not wipe with the grasses", Rashi explains that that's because the grasses are moist and cut the flesh.
Moist?? The end of the g'mara seems to say that moist ones are not a problem: dry ones are. Why does Rashi explain the first part of the g'mara as saying that moist ones are a problem; and if they are indeed a problem, then why does the end of the g'mara say that they are not?
Or does the g'mara mean that the amora who said to use grasses was referring to dry ones and the tana to moist ones? That'd reconcile the first Rashi, but would raise another question: if the problem is with flammable objects, then shouldn't moist grasses be less, not more, of a problem than dry ones?


texts:
Inspired by this question, I am wondering:

Is zt"l -- זצ“ל, zatzal = zecher tzadik livracha "May the memory of this tzaddik be a blessing" -- ever used for tzadkaniyot, righteous females? Or else is there another honorific that is used for them?


texts: Why do the Destruction-related Fasts not have names?

texts:
There are three Fasts on our calendar that commemorate stages in the destruction of Jerusalem and the Temple:

17 Tammuz
9 Av
10 Tevet

(I realize that we could consider Tzom Gedaliah a partial counterexample, since it commemorates a milestone in the loss of Jewish sovereignty in Israel, but let's set that aside.)

I find it interesting that, at least in the circles in which I travel, none of these days have names. Instead, they're all just referred to by their dates. For the most part, important days on the Jewish calendar have names. (15 Shevat and 15 Av are counterexamples, but both are minor and have no compulsory observance nowadays.)

Is there any significance behind this phenomenon?


texts: Can I use maaser to buy myself (kosher) books and clothes?

texts:
Similiar to this question: Can one use Maaser to pay a Mohel?

Would books and tznius clothes be okay?
While shabbos candles, hanukah menorah, or other commanded mitzvot are not?

Could I buy some books for my shul, and buy some books for myself as well?


texts: Why was the Mishna written in Hebrew while the Gemara wasn't?

texts:
By the time of the Mishna, people speaking in Aramaic on a day-to-day basis. Nonetheless, R' Yehuda Hanasi wrote the Mishna in Hebrew. So were the Toseftas and the Braisos.

Why?

On the other hand, the Talmud Yerushalmi was written only a few generations later was written in Aramaic.

Why the change?


texts:
I noticed that many times there are Brochos listed on food packages (e.g. "ברכתו מזונות"). Is there any standard with regards to who is supplying the Halachic data? Is it generally the Hashgacha (Kosher Certifying Agency) of the product, or is it simply the manufacturer?

And if it's the latter, can it be relied upon?


texts:
On Devarim 1:1, Rashi comments that the various places listed are in fact veiled references to episodes in which the Jewish people rebelled. Thus Moshe was offering a kind of concealed rebuke. My questions are:

Why is the list of transgressions out of order? The list of rebuke items is not in chronological or any other order that I can ascertain.
Why are items left out? Once he's rebuking them, why not point out every time they failed?
Why is he rebuking them when they didn't do it? This is not the generation that worshiped the golden calf or sent the spies or complained at the sea. Those people are dead; this is a wholly new generation to whom Moshe seems to be speaking as if they were their parents.


texts: Not walking in front of someone who has finished the Amidah

texts:
This is not about passing in front of someone Davening.

I have heard that one should avoid walking in front of people who have finished the Amidah and have taken three steps back, but have not yet taken three steps back forwards again (for Kedushah or otherwise, see 3 steps forward after Shmona Esrei of Maariv).

Is there any source for this (Minhag or Halacha), or is there a source that directly disputes this practice?


texts: Formal Hebrew honorific for one's mother

texts:
Many men, when going up for an aliya, tell the gabbai their name as, e.g. "Reuven ben Rav Yaakov", even if "Yaakov," the father, isn't actually a Rabbi." I believe the reason for this practice is to honor the father by not saying his name without an honorific.

Is there an honorific that's used commonly when referring to one's mother? For example, if Reuven was to ask the gabbai to mention his brother in a "Mi Shebeirach", in which one traditionally identifies the patient with his/her mother, how should he say the name? "Shim'on ben Giveret Leah"? "... Imi (my mother) Leah"?

Happy Mothers' Day!


texts: Marriage of a Cohen to a woman with a non-Jewish father: Are the sons Cohanim?

texts:
Asking because it is not answered here:

If, as suggested in the linked question, a Cohen may b'dieved (but not l'chatchila) marry a woman whose father is a non-Jew, will the sons from such a marriage be full Cohanim?


texts: Source that Song of Songs was spoken by the Cherubs in the temple

texts: In a sermon on Passover a guest Rabbi stated that Song of Songs was actually the conversation spoken by the Cherubs in the Holy of Holies. He quoted a 'Rabbi Heller' in the latter's introduction to a commentary on Song of Songs. Is there another source for this idea, alternatively who is this Rabbi Heller and what is the name of his commentary?


texts: What is the cutoff Yashan date for Heckers flour?

texts: What is the Yashan cutoff date for Heckers flour?


texts: Is there any significance to the age at which Methuselah died?

texts: Bresheit 5:27 records the death of Methuselah as 969 years. His is the longest lifespan recorded in the Torah. Is there any meaning for his death at such an age, or is there significance to the gematria of this number to explain why he died at this age?


texts:
I'm currently writing an essay on Roman gods which are mentioned in the Talmud but I'm having a tricky time finding them, does anyone know any sources?

EDIT

Avoda Zora 44b
Aphrodite:

מתני׳ שאל פרוקלוס בן פלוספוס את ר"ג בעכו שהיה רוחץ במרחץ של אפרודיטי אמר ליה כתוב בתורתכם (דברים יג, יח) לא ידבק בידך מאומה מן החרם מפני מה אתה רוחץ במרחץ של אפרודיטי
MISHNA: A wise gentile, Proclus ben Plospus, once asked a question of Rabban Gamliel in the city of Akko when he was bathing in the bathhouse of the Greek god Aphrodite. Proclus said to him: It is written in your Torah: “And nothing of the proscribed items shall cleave to your hand” (Deuteronomy 13:18). For what reason do you bathe before an idol in the bathhouse of Aphrodite?

Mercury:
Mishna Sanhedrin 7:6

הַזּוֹרֵק אֶבֶן לְמַרְקוּלִיס, זוֹ הִיא עֲבוֹדָתוֹ...
Likewise, one who throws a stone at Mercury is liable to receive capital punishment, as that is its form of worship


texts: "All that the Lord has spoken we shall do!" -- did all the people say this, or just the elders?

texts:
In Shemot 19:7 Moshe summons the elders and relays God's commands, and then in the next verse it says that all the people responded:

  וַיָּבֹא משֶׁה וַיִּקְרָא לְזִקְנֵי הָעָם וַיָּשֶׂם לִפְנֵיהֶם אֵת כָּל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר צִוָּהוּ יְהוָֹה:
  וַיַּעֲנוּ כָל הָעָם יַחְדָּו וַיֹּאמְרוּ כֹּל אֲשֶׁר דִּבֶּר יְהוָֹה נַעֲשֶׂה וַיָּשֶׁב משֶׁה אֶת דִּבְרֵי הָעָם אֶל יְהוָֹה:

  Moses came and summoned the elders of Israel and placed before them all these words that the Lord had commanded him.
  And all the people replied in unison and said, "All that the Lord has spoken we shall do!" and Moses took the words of the people back to the Lord.

I'm trying to understand who responded.  I think that usually כָל הָעָם (all the people) means all the people, but here Moshe has only summoned the elders.  So does the "all" here mean the elders, perhaps answering on behalf of all the people?  Or was there a gap between the verses in which the elders relay the message to the people and gain their ascent, which nonetheless happens in unison?  Or was this said in front of everybody -- Moshe summoned the elders to him but this was in the hearing of everybody and they jumped in to respond?

Rashi doesn't say anything about this point, nor did any of the chumashim we had at the table at torah study this morning where this question came up.

I'm not asking about  נַעֲשֶׂה וְנִשְׁמָע a few chapters later, but specifically about the exchange before matan torah.


texts: What are the ways our Balei Mesorah suggest to engage children in the Seder?

texts:
What do our Baalei Mesorah suggest we do to engage the children in the Seder night?

Furthermore, how effective do you think those methods would be with children of today?


texts: Why are doubtful nega'im (generally) pure? (Nega'im 5:1)

texts:
Nega'im 5:1 teaches that all cases of doubtful nega'im are to be ruled pure, with two exceptions:

A case where it is unclear whether white hairs in a nega' appeared before or after the nega' itself.
A case where a nega' was quarantined and appeared larger one week later, and it is unclear whether it is in fact the original nega' that has expanded, or it is actually a wholly new nega'.

What is the basis for the general principle? And why are the two exceptional cases different?


texts: Why are there different versions of what Chazon Ish says is the size of an Amah?

texts:
Different sources have different information regarding the size of an Amah (all measurements are attributed to Chazon Ish):

Halachipedia - 24 in. / 60.96 cm
Dafyomi.co.il - 22.72 in. / 57.72 cm
Daat.ac.il - 22.68 in. / 57.6 cm
Artscroll "Gateway To The Talmud" - 22.8 in. / 58 cm
Wikipedia - 22.56 in. / 57.3 cm (although 57.6 cm if multiply from Etzbah)
Steinsaltz Talmud Guide - 22.7 in. / 57.6 cm

I believe the source of the Chazon Ish's opinion is OC Moed 39 - Kuntres Hashiurim. My Hebrew is not great, but it seems to mention 58 cm a few times throughout.

Why do so many sources have different numbers for the same authority's opinion? Which source has the most reliable information that goes in accordance with what the Chazon Ish says?


texts: Did the Beit Yosef Write Every Siman in Shulchan Aruch?

texts:
At the end of this video, Rabbi David Bar-Hayim makes the claim that not every Sif in Shulchan Aruch (as it is before us) was written by the Beit Yosef himself (Rabbi Yosef Karo). He says that parts were written by him and other parts were written by one other person if not more than one.

I'm not referring to the fact that in many places the Beit Yosef simply copies the exact words of a particular Rishon. In The video Rabbi Bar-Hayim makes the point that from this we see how "flimsy" a great halachic edifice like that of even the Shulchan Aruch could be (because they weren't written as he is claiming by one individual person as great as the Beit Yosef (I'm assuming that's his intention -- meaning those that contributed were perhaps not on the same "level" as the Beit Yosef.)

Is there a reliable source for this or place where it is discussed?


texts: What is the halacha regarding recooking livers?

texts:
Years ago, I would buy a box of raw chicken livers and roast them myself. On the box, there was a note that said that once roasted, it could not be recooked.

Recently, I found already roasted livers in my store. It's a huge convenience for me, believe me. The label on the package says that these MAY be recooked.

I'm confused. Can broiled livers be recooked or not? If they can be recooked, what conditions allow this?


texts:
Do we have any music notes or tunes attributed to him?

On the same note, do we have any music or songs attributed to biblical times? If not, why is that?

EDIT: do we know any tunes or songs even without notation?


texts:
What word do people use to identify something as completely parve--that is, kosher to eat with meat or milk--as distinct from "b'chezkat chalavi/basari"/DE/nat bar nat?

Would it be correct to say "l'chatchila parve" for this? Or is there another word?


texts: What walls and roof are Kosher for a place to be obligated in Mezuza?

texts:
For a place 4x4 Ama, what should the walls of a dwelling be to obligate the place in Mezuzah:

How many walls are required?
Can they be partially or completely transparent?
What height should they be?
Are workarounds that count as Mechitzah (Lovud, Gud Asik) good as walls?
Should there be a roof?
How much of the space should the roof cover?
How far can the roof be from the walls?


texts:
Leniencies aside, are there levels of non-kosher food?

For example:

In case of need, is it better to eat chicken road kill than rabbit road kill?
In case of need, is it better to eat cheeseburger than bread on Pesach?


texts: אנשי כנסת הגדולה and סנהדרין relationship

texts: What is the relationship between the אנשי כנסת הגדולה and the Sanhedrin?  Is the 70 of the Sanhedrin always included in the 120 of the כנסת הגדולה?  In the time both existed what was the division of responsibilities? Which was considered superior?


texts: Why did G-d get angry with Moses' prayers?

texts:
In Parshas Va'etchanan, Moses tells that he begged to enter the Land of Israel until G-d got angry:

וַיִּתְעַבֵּר ה' בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר ה' אֵלַי רַב־לָךְ אַל־תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה׃
But the LORD was wrathful with me on your account and would not listen to me. The LORD said to me, “Enough! Never speak to Me of this matter again!

It's fair to assume that Moses was completely selfless and all his wants were about helping the nation and reaching the final Geulah. Also, the prayer seems a legitimate way of communicating one's needs with G-d.
Why did G-d become angry with Moses?


texts: Why doesn't the OU put DE on food packages anymore?

texts: The OU used to put DE next to the OU symbol when a product was Dairy Equipment. Such a product can not be eaten with meat but can be eaten right afterwards (you don't need to wait the amount of time that you normally wait between meat and dairy). Why did the OU stop this? Wouldn't it make everyone's lives a lot easier?


texts: On the halachic level, does the sexual intercourse between a Jewish man and a Gentile woman married to a Gentile man constitute adultery or not?

texts:
I am an Italian noahide.

As is known, the Torah prohibits marriage between Jews and Gentiles, and in general sexual intercourses between them. There is, except for my mistake, the exception concerning the first sexual intercourse between a Jew and a "yefat toar" (see Devarim 21 : 11-14).

In this regard Rambam states, in Mishneh Torah-Melachim uMilchamot 8:3

  "This license is permitted whether the woman is a virgin or not, even
  if she is married, for the gentiles' marriages are not recognized."

The reference to the lawfulness of this intercourse even if the Gentile woman is married, "for the gentiles' marriages are not recognized", has left me rather perplexed, as we read in Devarim 22:22:

  “If a man is found lying with a married woman, even both of them shall
  die the man lying with the woman and the woman. So shall you clear
  away the evil from Israel.”

In this passage we read "married woman", not "married Jewish woman".

I therefore ask myself: but if Rambam's statement is correct, without prejudice to the general prohibition of sex between Jews and Gentiles, does a sexual intercourse between a Jewish man and a Gentile woman married to a Gentile man not constitute adultery according to Halakhah? And if it is not adultery, how can this exegesis be reconciled with Devarim 22:22, which precisely speaks of "married woman" and not of "married Jewish woman?"


texts: Why would one paraphrase and not quote a pasuk?

texts:
In the second bracha before Shma in the morning, there is a line which is taken from Tehillim 86:11 which reads, "יַחֵד לְבָבִי לְיִרְאָה שְׁמֶךָ". The construction I found in the Artscroll reads (I am copying it from the Online Siddur which has the same text)  "וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ". While I see why the prayer text would add an introductory vav (assuming that the phrase in Tehillim starts a new sentence but in davening it is a continuation) and why the prayer version would be in the plural), why would the word "et" be inserted in the davening version? My siddur (Siddur Tefilla Hashalem) in fact omits the word and keeps the phrase as in the original, "וּלְיִרְאָה שְׁמֶךָ" (though it adds the vav).

What is the difference in meaning that would drive one siddur to insert a word into a pasuk but not another? Is this "et" significant?

I don't think that this is an isolated moment attributable to the vagaries of editors, but that this was a reasoned decision. If I understood the decision, that might lead me to see the subtleties of meaning created in this specific case, and if I understood the specific differences created by this case, i might see what drives an editor -- so an answer to either the general or the specific question would be appreciated as it would provide insight into the other question.


texts: Can Eruv Tavshilin be done for a Yom Tov rather than for shabbat?

texts:
Outside of Israel, we celebrate a Yom Tov for 2 consecutive days. This year, Shavuot comes directly after Shabbat. As I understand it, on such days, one is only allowed to cook in preparation for a 24 hour period (I'm not 100% clear on the limitations of this).

My question is if we can do an Eruv Tavshilin before Shabbat or right before the Yom Tov, so that it becomes permissible to prepare food on the first day for both Yom Tov days. Is Eruv Tavshilin exclusive to Shabbat?


texts: Where did the Egyptians get the wealth they brought to the sea?

texts:
In Shemot 15:22, Rashi says:

  Moses led Israel away: lit., made Israel journey. He led them away against their will, for the Egyptians had adorned their steeds with ornaments of gold, silver, and precious stones, and the Israelites were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is said: “We will make you rows of gold with studs of silver” (Song of Songs 1:11). Therefore, he had to lead them against their will.

But in Shemot 12:36, Rashi says:

  and they emptied out: Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out.

Furthermore, in Bereshit 45:18, Rashi describes the emptying of Egypt as:

  the best of the land of Egypt: [I.e.,] the land of Goshen. He prophesied but did not know what he was prophesying. They (the Israelites) would eventually make it (Egypt) like the depths of the sea, which have no fish. [From Avoth d’Rabbi Nathan, second version, ch. 43; Ber. 9b]

My question is, if the Jews emptied out Egypt before they left, where did all the "gold, silver, and precious gems" which the Egyptians adorned their steeds with come from?

On the other hand, if the Jews left more gold in Egypt than they took with them, how can we consider what the Jews did "emptying the land of Egypt"?


texts: I have no sources to provide to this question. Rather I am asking simply. On what day was Avraham Avinu nifter? (pass away.) Do we know at all?


texts: Rashi on bereshis 24:23 says "לין שם דבר." ie. "lin" is a noun. How does that fit in the context considering that Eliezer was asking for a place to "lodge". Even though lodge can be a noun, in this context it would seem a verb.


texts:
What are the possible halachic issues with working for a company owned by Jews that are mechallel shabbos through the company?

Assuming one does no actual work for them on Shabbos, but the work one does during the week might help them do melachos over shabbos.

For example, Lighting Design for a mechallel shabbos performing group. I do not work on Shabbos but my paperwork and work helps whoever does work on shabbos violate it.


texts: Is there any concept of "troubling" G-d?

texts:
Is there any idea mentioned on Judaism of not wanting to "trouble" G-d with something too trivial? Obviously, G-d is infinite, and it's no more trouble for Him to do a thousand things than it is to do one, but nevertheless, is there any mention of this in the sources?

Inspired by a recent comment conversation.


texts: How do we determine what is inevitable enough to be a Psik Reisha?

texts:
Regarding a psik reisha, my earlier question focused on whether the resultant action is judged according to a standard, but I am also unclear about what determines the "inevitable" nature of the outcome.

If you cut the head off of a chicken, it will most probably die. If you drag a heavy bench through soft ground, it will make a furrow. But through less hard ground, the act might not lead to an inevitable furrowing melacha.

How does one determine the line between "it will" and "it might not"?

To wit, I received an email with halachot (Dirshu, 8 Nisan) which reads

  A person may not comb his hair on Shabbos because it is a psik reisha (inevitable) that hair will be removed. It is even forbidden to use a comb to move hairs into place without really combing them, because hairs also get pulled out that way.

The followup halacha reads

  A soft brush may be used on Shabbos if it is not a psik reisha that hair will be removed. If it is inevitable that hairs will be removed by brushing, the brush should not be used for regular brushing but may be used to align the hair.

(Bold added)

I comb my hair with a comb every day and have precious little hair left so I stay very conscious every thing that gets pulled out, and my comb doesn't do the damage. How was it determined that the comb is a priori invalid -- what measure of inevitability was satisfied? Is it a personal standard (may I use a comb whereas someone else can't) or is universally derived and applied?


texts:
I know you're not supposed to do a melacha on Shabbos in order to prevent another Jew from doing one. But is it prohibited to do something (not a melacha) which will likely enable another Jew to do a melacha that he wants to do?

For example, if a Jew asks for a packet of ramen noodles on Shabbos, which he says he plans to eat immediately, and you know he will have to cook water to make them--are you allowed to give him the ramen?

Would the answer vary according to the following?

--Whether he is capable of getting the ramen himself?
--Whether he is in one of the halachically-defined states of discomfort, illness, or incapacitation (and wants ramen to feel better, or as a cure)?


texts:
The Beit Yosef (Shuchan Aruch Choshen Mishpat 370:2) forbids gabling as gezeilah derabanan. (The Rema permits gambling under certain circumstances.) With this in mind, is it permissible for Sepharadim to play dreydel on Chanukah? Does it matter whether the players are playing for money, versus playing for chocolates?

Please share any teshuvot you are aware of on this subject.


texts:
The scenario is as follows:

Suppose there is a kosher pizzeria that is run by Jews on weekdays, but on Shabbos it is run by a third party who are goyim, in order that the shop can stay open on Shabbos and Yom Tov. (There are places that do this. Before Shabbos they "sell" the business so that it may be open on Shabbos.) This place does not have an eruv, and somewhere within the community a Jew realizes he will not have anything hot to eat on Shabbos, so on Friday afternoon he orders and pays for a pizza (which is kosher) from the store to be delivered Shabbos afternoon, so he may fulfill the mitzvah or eating hot food on Shabbos.

In this case, can you have it delivered on Shabbos?


texts: Heating cold food on shabbos - Until what temperature?

texts: On Shabbos if I take a cold food which was in the fridge before Shabbos started, and I put it on a blech or hot plate (using an inverted pot or on a pot containing food) can it only be heated until yad solodot? I heard that it cant be heated above yad solodot from someone, but I have never seen this written anywhere.


texts: The proposed killing of Yosef would have left 11 tribes

texts:
We know the Patriarchs and Matriarchs prophetically had knowledge there would be the Shevatim (12 tribes) descended through Ya'akov.

Source: (Bereshit Rabbah 72,5) concerning the fact that Ya'akov would father twelve tribes from four wives; they competed as to who would bear how many of these children for him. If the mothers knew, surely the sons knew.

Why would the brothers of Yosef conspire to kill him thereby rendering a total of 11 tribes?


texts: Waiting after using the bathroom before having relations

texts:
Where is it brought down that one should wait after going to the bathroom and before having relations. I have heard this before and 2 reasons given. One is that because of the "ruach rah" in the bathroom that (I guess?) "attaches" itself to the private parts of ones body and therefore should avoid relations until a certain amount of time has past (next question.) And the other reason is because some sort of danger if the urine mixes together with semen. What are the sources for both reasons (if the 2nd one which I only heard once is valid.)

As well how much time is it that one should wait?

And is the only problem the "actual" relations or even the time the couple will spend together before hand.


texts:
I preface my question by noting that this question can be uncomfortable to some people, but hope that this great community can answer it

Take any tragic event where people died, be it 9/11 or the shooting in France. Had those people not been on that plane, or at that supermarket, would have they have died that day anyway? Is it discussed anywhere in the Torah, Rishonim, Acharonim, that we have a predetermined date of death, or is death just a product of circumstances?

Please, cite your sources


texts: Importance of the Prophecy and Moses' Prophecy in the 13 Principles

texts:
Rambam's 13 Principles (as a part of his Interpretation of the 10th Chapter of the Mishnah in Sanhedrin) brings #6 - Existence of the Prophecy (see the link for the English translation):

  היסוד הששי: הנבואה, והוא שידע אדם שזה מין האדם ימצא בהם בעלי טבעים ממדות מעולות מאד ושלימות גדולה ונפשותיהן נכונות עד שהן מקבלות צורת השכל אחר כן ידבק אותו השכל האנושי בשכל הפועל ונאצל ממנו עליו אצילות נכבד ואלה הם הנביאים וזו היא הנבואה...

And #7 - The Prophecy of Moses and the 4 ways it was different from all others:

  היסוד השביעי: נבואת משה רבינו ע"ה והוא שנאמין כי הוא אביהם של כל הנביאים אשר היו מלפניו ואשר קמו מאחריו כלם הם תחתיו במעלה והוא היה הנבחר מכל מין האדם אשר השיג מידיעתו יתברך יותר מכל מה שהשיג או ישיג שום אדם שנמצא או שימצא וכי הוא ע"ה הגיע התעלותו מן האנושות עד המעלה המלאכותית ונכלל במעלת המלאכים לא נשאר מסך שלא קרעו ונכנס ממנו ולא מנעו מונע גופני  וכו'

Further, in #8, he states that the Torah is given by Hashem in whole and whoever might think that Moses added a single verse is a Koyfer.

The question is: given #8, why those two principles (#6 and #7) are the pillars of Judaism in Rambam's view? What is the practical implementation of those beliefs/disbeliefs?


texts: It is clear that Abraham understood the Torah, and that he waited to enact his bris until commanded, but who performed it? Did he do it himself, or was someone else instructed to do it, to serve in the sealing of his covenant?


texts: Source for not putting everyone in a kollel

texts: I heard from a friend a while ago that there are scholars who believe that putting people into kollel, or everyone studying torah all day on general, is something new in Judaism, that it stemmed from an "Et Laasot" after WW2 that there were no people left to learn, and the torah was in danger of being forgotten. And preferably, it would be better to take a job and have Torah as a side. What is the source for this? Looking for both rabbinic and scholarly sources.


texts: Why say V'Hu Rachum at Ma'ariv only when saying Barchu?

texts:
Siddurim usually print Psalms 78:38 and 20:10 (V'Hu Rachum) before Barchu at the beginning of the evening service.  It is my understanding that it is desirable to begin a service with a psalm as introductory material as opposed to jumping right into tefilla.  This is often given as the reason for P'sukei D'Zimra in the morning and Ashrei before the afternoon prayer.  I think the ultimate source of this concept goes back to

  Berakhot.32a Rabbi Simlai taught: One should always set forth praise
  of the Holy One, Blessed be He, and then pray for his own needs.

and

  Berakhot.32b
  The early generations of pious men would wait one hour in order to
  achieve the solemn frame of mind appropriate for
  prayer.

With these things in mind, it seems different in the evening.  I see people say the introductory psalm verses only when there is a minyan and they are saying Barchu.  Otherwise, they start with the first bracha of Ma'ariv. This makes it seem like the psalms are bracketed with Barchu, not attached to the evening prayer like at the other two services.

Is the custom I have observed correct, and why are these introductory psalm verses treated differently?  When praying at home, I have been adding these verses before beginning Ma'ariv.  I cannot see a problem with this since it is almost never a mistake to say a psalm, but I wonder why this is not standard practice.


texts: Did Achashverosh (or his court) know that Mordechai was Esther's relative?

texts:
When Esther was chosen by the Persian king her uncle Mordechai told her to keep her identity a secret, which she did:

  Esther had not yet made known her kindred nor her people; as Mordecai had charged her; for Esther did the commandment of Mordecai, like as when she was brought up with him. (Esther 2:20)

When Mordechai refused to bow down to Haman he explained why:

  Now it came to pass, when they spoke daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's words would stand; for he had told them that he was a Jew. Esther 3:4)

Because of this insult Haman persuades the king to issue a decree against the Jews, Mordechai's people.  So at this point Haman and the king know that Mordechai is a Jew.

Mordechai then spends a while hanging around the city gate communicating with Esther and urging her to plead for her people.

But later, when Esther pleads directly for her people, the fact that Haman's decree would have targeted Esther seems to come as a surprise to Achashverosh.

If the court functionaries knew that Mordechai and Esther were related then it would seem that the secret would already be blown.  But if they didn't know there was a connection, wouldn't the communication between Esther and Mordechai arouse suspicion?

Did they know they were related but they kept the secret from the king, or did they not know?


texts: Aravot for Hoshannah Rabbah in place of ordinary ones?

texts: By Hoshannah Rabbah, my aravot invariably get rather unattractive. Furthermore, it becomes somewhat difficult to do hoshanot while holding the lulav, etrog, and excess aravot used on H"R. Is it an accepted practice to attach these aravot to the lulav instead of/in addition to the regular aravot?


texts: In light of recent events wherein vandals began burning mezuzot found on the doorways outside of people's houses, I am wondering if there is ever a reason to remove mezuzot to prevent their desecration. Meaning, if a person knows or suspects that a mezuzah in her home will be damaged either maliciously or by extreme weather (such as flooding) what is the proper thing to do, leave the mezuzah up or take it down temporarily?


texts:
If one purchases an item in a store and sees as the clerk is entering the price of the item in the computer and it is the wrong price (as in cheaper for this dilemma) is it halachically necessary to tell them about the mistake or to think it is a gift from heaven for a cheaper price and say nothing.

I learned something along the lines that is is not always required to notify an error during a study session. But maybe it was after the fact and not during the fact? If it is a Kiddush Hashem it is always necessary to tell them but what if it were a small item and the clerk may think of you as foolish or crazy (perhaps righteous) to tell them about it?

This is talking about a non-Jewish owned business and most likely a corporation that is large like a major super-market chain.

If the item were expensive maybe that would be another story altogether?


texts: Does the observance of Shabbat require kavannah?

texts:
I am trying to understand what it means to "keep shabbat" completely. It appears that there are two general components, Shamor (refraining from the forbidden behaviors -- negative) and Zachor (engaging in proper behaviors, positive). Does the abiding by either of these general categories require intent/kavannah in order for it to be considered as having been "observed"?

I have read that in order to be guilty of trespass when performing a melacha, there is some need for intention on some level. But if I am not faced with a situation in which I can winnow, then is my "not winnowing" (simply by circumstance and outside my awareness) an observance, or must I have in mind that I am refraining from each melacha? Or when an opportunity to winnow comes about, must my reasoning for not winnowing be related to its being Shabbat?

On the Zachor side, must I "enjoy" with an eye towards Shabbat? Aside from the Kiddush, candles, havdalah, there seems to be an obligation to have "oneg" and "kibud" but do those require intent? If I sit and eat tasty foods and put on special clothes, but only because I want to, not considering that it is Shabbat, have I fulfilled that aspect of Zachor? Have I been mechalel Shabbat, or not observed it in the "proper" way if I don't have Shabbat in mind when relaxing?

Ultimately, If I sleep through the entire 25 hour period, have I observed Shabbat in any proper sense (having done no melachot but without awareness of Shamor, and not having actively done "Zachor")?


texts: Is there positive proof that the Rambam did not accept Kabbalah?

texts:
I have heard many times that the Rambam's omission of mystical ideas is proof, or evidence, of his rejection thereof.  However, if one accepts the authenticity of Kabbalah as being a legitimate tradition sourced back to at least R' Shimon Bar Yochai, then that includes the fact that it was a secret tradition, as would be supported by the Mishna in Chagiga 2:1 that the מעשה מרכבה should not even be taught directly to an individual.  From the way the Ramban introduces Kabbalistic ideas in his commentary on Chumash, it seems that he was not entirely comfortable to let the cat out of the bag.  Therefore, silence seems inconclusive.

Is there positive evidence of the Rambam's rejection of Kabbalah, by which I mean statements which seem to acknowledge it and dismiss it?


texts: In Parashat Ki Tisa (Shemot 32:21-22) it seems that Aharon spoke Lashon Hara about Am Yisrael. Are there are any commentaries that discuss this? Do they discuss his punishment if he recieved one?


texts: The story of the rabbis in the haggada-mizva of afikoman

texts: In the hagadah, did the rabbanim who stayed up all night get the miztva of afikoman?


texts: Why in judaism - when discussing the Torah - do I see a lot of answers referring to writings of different Rabbis?

texts: Sorry for the simpleness of this question. I've been trying to study the Torah as much as possible. I do not know Hebrew (though I'd truly like to and would appreciate any advice on how to get started), but when I want to talk about the law I see that there are a lot of references to different Rabbis. I'm not - unfortunately - familiar with writings of different Rabbis. My question is why do I see so much referring to writings of Rabbis, and is it necessary to 'quote' what a Rabbi said about a particular subject in order to discuss the Torah?


texts: If all ingredients are kosher, is the entire dish kosher?

texts:
I am working on an app that allows users to enter in recipes. I have access to some data about certain ingredients that the user can select for the recipe, such as if the ingredient is kosher. If all ingredients selected for a recipe are kosher, is the entire recipe kosher? Or are there other rules, such as how the ingredients are prepared or what pot the dish is cooked in, that will make a dish non-kosher even if all the individual ingredients are kosher?

While some recipes will be available to the general public to make themselves, most recipes are used by employees to make dishes that will be for sale.

Note: I'm sorry if this question is really un-informed. I am a non-Jew and am trying to understand kosher rules and just want to make sure I'm doing everything right.


texts:
I was reviewing maseches Kesubos (17a) when I came up upon the following line:

ת"ר: מבטלין תלמוד תורה

Well, I have never heard that one from any of my Rabbis before, but of course, after reading that line, I dutifully followed Halacha and immediately closed my Gemara. But now I'm confused; when can I start learning again? I'm scared to look back into my Gemara after it just said I shouldn't. Can any of you help me? I haven't been able to learn for so long!

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


texts: Pikuach Nefesh on Shabbos priorities: efficiency vs transgressions

texts:
When in a life-endangering situation on Shabbos,
what takes precedence - efficiency or amount of transgressions?

For example:

in Jerusalem, one can call an Arab taxi driver and wait for 5-10 min or use a Jewish friend with a car
a Jewish nurse can use a regular stethoscope or a computer scanner
in the emergency, there are two operating doctors: a Jewish professor or an Arab stagiaire