texts: Were Kohanim in the Temple obligated in Torah reading?

texts:
Following "synagogue-in-the-temple",

In the times of the Second Temple, assuming that not all Kohanim were involved in Temple Service all the time:

Were they obligated in Torah reading and was Torah read regularly? if Yes, where did the reading take place and where were the Torah scrolls kept?


texts: Can a mother undress in front of her daughter?

texts: Can a married woman with children undress in front of her daughter to try on clothes assuming she would be in undergarments?


texts: If someone has a name in a foreign language which sounds like the pronunciation of the Tetragrammaton (YKVK), is there any problem calling the person by name?


texts: When the entire Minyan is saying Kaddish

texts: In most Synagogues all those that are required to say Kaddish say it together. If the entire Minyan has to say Kaddish and there is no one who can say Amein what should be done? Should some not say Kaddish and answer Amein instead? Should all say Kaddish and no one will be able to answer Amein? Is there a minimum required number of people who should answer Amein? (sources please)


texts:
Yoreh Deah 120:3 one who Toivels a vessel should make the Bracha "Al Tevilas Keli". However if one Toivels two or more vessels they should make the Bracha "Al Tevilas Keilim". Aruch HaShulchan Yoreh Deah 120:22 disagrees and says one should always say "Al Tevilas Keilim" even if they are only Toveiling one vessel.

To the best of my knowledge I do not know of any other Bracha that we change based on the amount being done. For example, if one affixes one Mezuza or two Mezuzas the Bracha remains the same, "Likboha Mezuza".

Why would the Shulchan Aruch differentiate by Tevilas Keilim from all other instances where the Nusach of the Bracha remains the same regardless of the amount done?


texts: Resource on reasons/intention for mitzvot

texts:
I would like to know if there is a resource, preferably a book, that gives the reason/intention of specific mitzvot.
My question stems from a shiur i heard from rabbi akiva tatz. Where he said something along the lines of when you visit a person who is sick you shouldn't just be visiting because it is a mitzvah, i don't remember if that was the end of the point or not, but he seemed to also imply/say that you should be visiting for another reason.
Also if you know this "other reason" let me know.


texts:
This morning after davening I was struck by the congregation breaking out into song:

  Misha nichnas our door, mar bamba simcha!

I looked around the room but was unable to identify the new member of the minyan. Upon further reflection, this verse poses a number of conundrums:

Who is this Misha?
Why is it critical that Misha enter through the door and not, for example, the window or a skylight?
Why would their presence transform the consumption of a normally disappointing bag of peanut puffs into a joyous occasion?

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


texts:
There is a Gemara in Kesuvos (2b–3a) where it says that if someone divorced someone on condition and then didn't fulfill the condition, the woman doesn't become divorced, she becomes un-married retroactively.

There were many discussions how to solve mamzeirim problems. Why not have the man give his wife a divorce al tnai and then not fulfill the condition BeOnes (like tell his wife on 1 Adar that she will be divorced if he doesn't come back by the 1st of Nissan and then be so far out of town then that he won't make it back on time).

From the fact that this idea was never proposed, I suspect that it isn't a valid trick.

Why not?


texts: Understanding the Rambam's commentary to Yevamos 3:7 and 3:9

texts:
The first half of Yevamos 3:7 says

שְׁלֹשָׁה אַחִים, שְׁנַיִם מֵהֶן נְשׂוּאִים שְׁתֵּי אֲחָיוֹת, וְאֶחָד נָשׂוּי נָכְרִית, מֵת אֶחָד מִבַּעֲלֵי אֲחָיוֹת, וְכָנַס נָשׂוּי נָכְרִית אֶת אִשְׁתּוֹ, וּמֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, וְאַחַר כָּךְ מֵת נָשׂוּי נָכְרִית, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת.
Reuven, Shimon and Levi are brothers.  Reuven and Shimon are married to Rachel and Leah, who are sisters, and Levi is married to Esther, who isn't related to them.  Reuven dies.  Levi does yibum with Rachel.  Leah dies, then Levi dies.  Rachel is forbidden to Shimon forever because she fell to him for yibum at one point and was forbidden to him then.

The Rambam says:

הטעם מפני שהיתה אחות אשתו ונפלה לפניו ליבום ואשתו קיימת וכבר נתבאר שהיא אסורה עולמית אבל צרתה ר"ל נכרית לא מצינו בה דין בגמ' ולא דבר לאחד מן הגאונים והדין אצלי בה שהיא חולצת ולא מתייבמת לפי שאני מסופק אם אסורה משום ערוה ותהיה צרתה פטורה מן החליצה ומן הייבום או אסורה עליו מדרבנן שאמרו הואיל ונאסרה עליו שעה אחת נאסרה עליו עולמית והיא כמו שנייה וצרת שנייה או חולצת או מתייבמת ולפיכך תחלוץ להחמיר:
The reason Rachel is forbidden to Shimon is because she was his wife's sister and fell before him for yibum while Leah was alive, and we already explained that she's forbidden to him forever.  But regarding Esther, we haven't any discussion in the Gemara or Geonim.  My ruling is that she does chalitza and not yibum, because I'm not sure whether (a) Rachel is forbidden as an ervah and exempts her co-wife from chalitza and yibum, or whether (b) she's only forbidden miderabanan, because the Rabbis said "because she was forbidden at one point we'll forbid her forever", and in that case she's like a secondary ervah, whose co-wife does chalitza and not yibum.  Therefore she should be stringent and do chalitza.

3:9 gives a similar but simpler case:

שְׁנֵי אַחִין נְשׂוּאִין לִשְׁתֵּי אֲחָיוֹת, וּמֵת אַחַד מֵהֶן, וְאַחַר כָּךְ מֵתָה אִשְׁתּוֹ שֶׁל שֵׁנִי, הֲרֵי זוֹ אֲסוּרָה עָלָיו עוֹלָמִית, הוֹאִיל וְנֶאֶסְרָה עָלָיו שָׁעָה אֶחָת:
Reuven and Shimon are married to Rachel and Leah [like before], Reuven dies, then Leah dies.  Rachel is forbidden to Shimon forever because she was forbidden to him at one point.

The Rambam says here, based on the Gemara:

דין זאת המשנה נקדם אצל בעלי המשנה קודם הלכה השביעית מזה הפרק ואיחרה בחבור אע"פ שלא היה צריך אליה אחר כן:
This mishnah was in place before mishnah 7, and they kept it in even though it wasn't really needed when we alread have mishnah 7.

(All translations here are my own and very loose.)
My question:
If the possibility I labeled (b) in mishnah 7 is correct, then mishnah 9 isn't redundant anymore.  It's included to teach an additional chiddush: that in the case of that mishnah she's completely exempt.  Why doesn't the Rambam take the Gemara's statement that mishnah 9 is redundant as a proof for (a)?
(He later changed his mind and rules like possibility (a) in Yibum Vachalitza 7:11.  This might be the reason he changed his mind, but my question here is about the contradiction within the Peirush Hamishnayos.)


texts: On shabbos there are three meals. Why does the last meal not have the distinction of requiring kiddush?

texts: If every meal on shabbos is a seudas mitzvah why does sudas shilshis not have the honor of having a kiddush?


texts: What is the source for Hillel’s having included an expiration date in the calendar?

texts:
It’s often said that when Hillel instituted the current calendar, he set an “expiration date” of 6000 AM; at that point the calendar would be invalid. Since Mashiach presumably will come by then (as per Sanhedrin 97a et. al.) the calendar doesn’t need to run farther than that.

As often as I’ve heard this repeated, I’ve yet to find a concrete source for it. @Shalom asks a question here regarding the calendar post-6000, and @DanielBilar asks here whether the existence of a month hangs on its sanctification and thus if we even can have a calendar post-6000, barring Mashiach’s imminent arrival. In discussing this point with others in the comments to the latter question, we arrived at the Rambam, Hilchos Kiddush HaChodesh 5:2ff who says nothing about sanctification, merely that we can use a calendar if there’s no Sanhedrin around to sanctify the month, and a reference to the Netziv and other poskim, but it doesn’t have any sources.

Does anyone know where I can find someone who says this explicitly, that the calendar’s existence hangs on the fact that Hillel and his Beis Din sanctified the calendar for the following 1600 years, only up to the year 6000 in anticipation of Mashiach’s arrival?


texts: Is there any connection between the Sotah, the Mizbeiach, and the Beis HaMikdash keychain?

texts:
In exactly three contexts, the Mishnah notes that there was an amah square marble slab with a ring, using exactly the same language each time.

The first is in Sotah 2:2, regarding the Sotah procedure:

  נִכְנַס לַהֵיכָל וּפָנָה לִימִינוֹ, וּמָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ. וּכְשֶׁהוּא מַגְבִּיהָהּ, נוֹטֵל עָפָר מִתַּחְתֶּיהָ וְנוֹתֵן כְּדֵי שֶׁיֵּרָאֶה עַל הַמַּיִם

  He entered the Heichal and turned to his right. There was a place there, one amah by one amah, with a slab of marble, and a ring was fixed on it. When he would lift it, he would take dirt from underneath it and place enough that it can be seen on the water.

The second is in Middos 1:9, regarding the procedure to lock up the Beis HaMikdash; the previous Mishnah identifies this place as the Fire Chamber:

  וּמָקוֹם הָיָה שָׁם, אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ, וְשַׁלְשֶׁלֶת שֶׁהַמַּפְתְּחוֹת הָיוּ תְלוּיוֹת בָּהּ. הִגִּיעַ זְמַן הַנְּעִילָה, הִגְבִּיהַּ אֶת הַטַּבְלָא בַּטַּבַּעַת וְנָטַל אֶת הַמַּפְתְּחוֹת מִן הַשַּׁלְשֶׁלֶת, וְנָעַל הַכֹּהֵן מִבִּפְנִים

  There was a place there, one amah by one amah, with a slab of marble, and a ring was fixed on it, and a chain on which the keys would hang. When the closing time came, he would lift the slab by the ring and take the keys from the chain, and the Kohen would lock from the inside.

The third is in Middos 3:3, regarding the pit under the Mizbeiach where the bloods would flow into the Kidron:

  לְמַטָּה בָרִצְפָה בְּאוֹתָהּ הַקֶּרֶן, מָקוֹם הָיָה שָׁם אַמָּה עַל אַמָּה, וְטַבְלָא שֶׁל שַׁיִשׁ, וְטַבַּעַת הָיְתָה קְבוּעָה בָהּ, שֶׁבּוֹ יוֹרְדִין לַשִּׁית וּמְנַקִּין אוֹתוֹ.

  Under the floor in that corner, there was a place there, one amah by one amah, with a slab of marble, and a ring was fixed on it, through which they would descend into the pit and clean it.

Is it just that these three things require access to underneath, and this was an elegant way to provide access without looking ugly? Or is there something deeper (so to speak) which connects these three things?


texts: Is the Ramban's observation of "images of young dog pups in urine" recorded by anyone else?

texts:
The Ramban notes in his commentary on Bamidbar 21:9 the following:
(Source from Sefaria.org)

וכבר הזכירו דבר מנוסה מפלאות התולדה כי נשוך הכלב השוטה אחרי שנשתטה בחליו אם יקובל השתן שלו בכלי זכוכית יראה בשתן דמות גורי כלבים קטנים ואם תעביר המים במטלית ותסננם לא תמצא בהם שום רושם כלל וכשתחזירם לכלי הזכוכית וישתהו שם כשעה תחזור ותראה שם גורי הכלבים מתוארים
It has already been mentioned and a tested matter from the wonders of science, that one who is bit by a rabid dog, after he has been affected by the [rabies] disease, if a sample of his urine is placed in a glass vessel, small, young dog pups will be observed in the urine. If you were to strain the urine through a cloth, no marks will be seen in the urine. [However,] when you return it [the urine] into a glass vessel and let it sit for about an hour, the image of the young dog pups will appear [in the urine]

My Question
In a similar vein to what I asked in this question, Where else besides for the Ramban is this phenomenon recorded? Is there any other recounting of such an occurrence?
(I am impartial about the sources, be that Jewish or Non-Jewish)


texts:
Wikiyeshiva has an article in Hebrew on the question of the Beis Yosef as to why Chanukah is 8 rather than 7 days (after all they had oil for one day).

The article quotes an answer on the approach that they only used a small amount of oil for each day and that oil lasted miraculously the whole night – even the first night. It says:

  יש שכתבו שלא הייתה להם עצה אלא לשים חצי כזית שמן ותו לא, וזאת היות
  והמנורה הייתה טמאה בטומאת מת[7], ומתכת הטמאה בטומאת מת מטמאה כמת (חרב
  הרי היא כחלל – שבת קא: ועוד), וא"כ כל שמן שישימו במנורה יטמא. ואין
  פתרון אלא לשים חצי כזית שמן, שלשיטת רש"י (דרוש מקור) אינו מטמא (ברכת
  יצחק - מובא בספר דיני חנוכה, הוצאת דגל ההלכה, ירושלים תש"ס, עמ' קנ).

  That they had to use half a kezayis of oil and no more because the
  metal menorah was impure with the impurity of a dead body  and
  therefore any oil put in the menorah would become impure too. If they
  used half a kezayis of oil, according to the opinion of Rashi, the oil
  would not become impure. The article is from the Bircas Yitzchok in
  the book “Laws of Chanukah” brought out by “Degel HaHalocho”, Jerusalem
  5760, page 150. No source is given for the “opinion of Rashi”.

Where does Rashi say that less than a kezayis of oil does not become impure?


texts:
I was wondering how Jewish people understand this word with a specific interest in how it is best translated into English. In case it’s context specific here’s an example from Ezekiel (5:7) I was looking at today:

לָכֵן כֹּה-אָמַר אֲדֹנָי יְהוִה יַעַן הֲמָנְכֶם מִן-הַגּוֹיִם אֲשֶׁר סְבִיבוֹתֵיכֶם בְּחֻקּוֹתַי לֹא הֲלַכְתֶּם וְאֶת-מִשְׁפָּטַי לֹא עֲשִׂיתֶם וּכְמִשְׁפְּטֵי הַגּוֹיִם אֲשֶׁר סְבִיבוֹתֵיכֶם לֹא עֲשִׂיתֶם׃

The word, ordinances conjures up in my head council regulatoins. The word decrees conjures up thoughts of special one off documents stamped by kings, and the word, law, conjures up in my mind, the Torah. How do Jews understand this word in this context.

For reference, I am interested in the Jewish understanding. Christian commentaries interpret it as a reference to Leviticius 26. i.e. From the Word Biblical Commentary:

  The mention of Yahweh’s “standards” (משׁפטים) and “rules” (חקות) corresponds to the regular phraseology in the Priestly source of the Pentateuch, as the list of OT comparative usage in M. Weinfeld’s Deuteronomy and the Deuteronomic School (Oxford: Clarendon, 1972) 337 shows. More specifically, the clause “they have rejected my standards” seems to be an allusion to Lev 26:3, 15, which speak of the Israelites, in the second plural, as rejecting, rather than walking in, God’s rules. The abrupt change to a plural verb reflects lack of adjustment of the literary reference (cf Reventlow, Wächter 7–9; Greenberg 111; Rooker, Transition 62; see the Excursus following 6:1–14). The implicit understanding of Jerusalem in terms of its citizens underlies the survival of the plural form.


texts:
Possible Duplicate:
  “bad impression” vs “Judge your friend favorably”

Why does the prohibition of maris ayin apply when there is also a mitzvah of hevei dan es kol ha-adam l'khaf z'khus?


texts: Recently, there was a discussion on Mi Yodeya about whether there was a Jewish source for the practice of divination and sorcery via blei gissen (Bleigießen, or molybdomancy).  Based on the actual Jewish sources (e.g. in the Talmud and Rambam), what punishment would a "Rebbetzin" who performed Bleigießen, to divine information or cast spells, be liable to (in an age and place in which the Sanhedrin still meted out Biblical and/or Rabbinical punishments, and assuming she fulfilled the requirements of having been halachically warned (hasra'ah) and having been witnessed by two kosher witnesses)? What would be the punishment/liability of one who made use of her services?


texts: When does a chosson free the congregation from saying tachanun?

texts:
A chosson frees the congregation with whom he davens from saying tachanun.
What sources are there for this in the following tefillos:

Shacharis on the day of the wedding
Mincha before the chuppah (with or without the chosson)
Shacharis the day after the last sheva brochos (the 8th day, if wedding day is day 1).


texts:
Chazal say that the reason we dip the karpas at the seder is so the children will ask (Pesachim 114b). Meaning, it will spark their curiosity and they will then end up asking other questions about the evening, leading to discussion about the Exodus (see Tosafos to Pesachim 115b s.v. kedei).
However, a major theme of the evening is being benei cheirus, free from slavery. Some understand this to mean we should act like royalty or aristocrats, which is why we lean. Some say that this is also why we clean the house and make the seder table look beautiful (see Rashi to Pesachim 99b).
I have heard from a contemporary Rabbi that this is another reason for dipping karpas. It is "royal" to serve a vegetable dip as an entree. I didn't see this in any classical sources. I was wondering if it appears anywhere?


texts: Tanach without Christian chapter divisions

texts:
Is there a Tanach available that is not divided into Prakim, rather into Pesuchos or Sedorim etc. ?
The nonJewish origin of the chapters is shown at Who Divided the Torah Into Weekly Readings, Chapters, and Verses?

The division of the Scriptures into chapters (perakim) was done by
non-Jews in the thirteenth century. They did so to facilitate their
bible study, to make it easier to recall the exact source for any
given verse.

Bible – origin of chapters and verses

A Church Invention
Credit for dividing the Tanach into convenient chapter and verse
generally goes to Cardinal Stephen Langton of France and England, who
served as the Archbishop of Canterbury. He is thought to have created
the chapters and verses in about 1205, which are used until this day.
This was not too difficult a job since 617 out of his 779 chapters
coincide with the parshiyos that existed since Sinai, while of the 162
chapters that he invented, many are illogical, while some border on
the heretical.


texts: Are forbidden relations forbidden to the passive non-jew?

texts:
(Rambam sefaria, HebrewBooks, Chabad.org)
A non-jewish man cannot have relations with:

(a woman who was) his father's wife
his mother
a (another) man's wife
his maternal sister
a man
an animal

Does this include the passive non-jewish party?
Is the woman in these cases (1-4, 6) also subjected to death?
How about the passive man (by case number 5)?


texts: Most auspicious times for bathing in Mikve according to Kabbalah

texts:
I am interested in the Kabbalistic answer to this question (below) because of my interest in the deeper spiritual experience and philosophical knowledge, but if you know of an answer according to Halacha, then please feel free to answer as well.

Are there certain spiritual effects which are unique to bathing in a Mikvah in the morning, evening or midday? If it's possible to give the reasons for this, I would greatly appreciate it.

If there is a different answer for men and women, this question deals with men.

Thank you in advance for your help.


texts:
In my high school Jewish history class, we learnt of the idea that the Ba'al Shem Tov might have not even existed. I have also heard this "dispute" from another rabbi recently.

Is there any available articles or information that talks about this subject? Also, if you have any additional information, please post.


texts: Near a bad smell, one might want to do Sh'ma, the Amidah, blessings, study, or think Torah. Is halacha equally strict about all five acts?

texts:
"Just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh". —Rambam. Hilchos Tefillah 4:8 in translation.

The Rambam just discussed:

1) Sh'ma.
2) Sh'moneh Esrei.

He didn't discuss the acts of:

3) Saying blessings.
4) Studying Torah aloud.
5) Thinking about Torah matters.

When there's a bad smell nearby, is Jewish law equally strict about all five acts? Or is it stricter about some and more lenient about others?

Please cite sources.


texts:
Shemot 34:13:

  כִּי אֶת מִזְבְּחֹתָם תִּתֹּצוּן וְאֶת מַצֵּבֹתָם
  תְּשַׁבֵּרוּן וְאֶת אֲשֵׁרָיו תִּכְרֹתוּן

  For you shall dismantle their altars, break their monuments,
  and cut down his asheirah trees.

Huh? Why are two out of three idol-worship items possessed by "them," and the last one possessed by "him"?

I had wanted to suggest that perhaps multiple types of pagans used altars and monuments, but only one used the asheirah, but that doesn't sound quite right.
In any event, my father pointed out that this phrasing is changed in Devarim 12:3. That should disprove my guess that the wording changes based on how many pagan groups utilize that particular practice, as (AFAIK) it's the same asheirah in both places.

  וְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם
  וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ...

  And you shall dismantle their altars, and break their monunemts, and
  their asheirah trees you shall burn in fire...

Now, obviously, the changes in phrases between the verses in Shemos and Devarim can be another question, but I'm primarily interested in the phrases in the verse in this weeks parshah.

Why change the possessives on the nouns in Shemot 34:13?

(all translations mine)


texts: What is the source for R' Meir and R'Elazar Beth Shammai membership?

texts: What is the source for R' Meir and R' Elazar being members of Beth Shammai? Also, what is the source for the Beth Hillel membership of R' Yehuda? I heard from several persons (including one Rabbi) they were members of these Academies but I do not have the source for this information.


texts: Some call the eleventh of Tishre "b'shem Hashem" ("בשם ה׳"). (I assume this is a hasidic term, since, according to what I've heard, the name comes from the Baal Shem Tov.) Why is it called that?


texts: Can one use a succa built by a non-Jew?  If not, how much involvement of a Jew is required to make the succa kosher?


texts:
Why don't we say Avinu Malcanu on Tisha B' Av?

The Artscroll Siddur says "on fast days that tachanun is omitted...", is there any other reason?


texts: What's preferable: to count Sefiras Haomer right at nightfall by oneself OR to count later with a minyan?

texts:
I've heard opinions (including The Shulchan Aruch Harav- see footnote #12) that one should always try to count the Sefira within the first half hour of the night, and the earlier the better.

BUT if for example one is planning on attending Ma'ariv minyan later:

Should a person count Sefirah at nightfall by himself OR wait to count later with a minyan?

(ie is counting earlier b'yichudus better than counting later with a minyan)


texts: How to announce "not to say mashiv haruach" since such an announcement is improper?

texts:
The Mishnah Berurah (114:3) says:

ולהכריז להדיא שיפסקו מלומר מוריד הגשם ג"כ אין נכון מפני שנראה כממאנים בגשמים ... ע"כ פסק הרמ"א בס"ג שנוהגין שלא להפסיק מלהזכיר גשם עד תפלת המנחה ששמעו כבר מש"ץ שפסק בתפלת מוסף

Freely translated:

[For those who do not say "Morid HaTal" in the summer] it would not be correct to announce "stop saying 'Morid HaGeshem'" because it would appear that we are "refusing" the rain .... Therefore, the Rema says to continue saying "Morid HaGeshem" at Mussaf, and to stop saying it at Mincha because we heard the Chazzan stop saying it at Mussaf [and that acts as an announcement to stop saying it].

Given the above, are there any poskim who discuss what to do in shul at Mincha if there are less-knowledgeable people who need an explicit announcement that they should be changing something in their davening from how they were doing it the day before?


texts:
I'm a student and I recently asked myself if cheating in a test is an Averah. I've always believed it obviously is, but after thinking it through I can't think of a specific Averah that would include cheating on a test or homework. It may be dishonest with the teacher, but it doesn't seem like lying.

Even if it wouldn't be an Averah I still wouldn't do it. But what Averah encompasses cheating on a test?


texts: I know that out of desperation Moshe asks God to kill him and I don't necessarily see any reason it would be forbidden but I was curious if there was any discussion, halachic or otherwise, as to whether or not someone may request that God kill him.


texts: Where does it say Torah can be interpreted 600,000 ways?

texts:
I read:

As Chazal have said, there are six hundred thousand interpretations of every verse of Torah. [Rabbi Shraga Silverstein, Shemirat Lashon I, The Gate of Torah 1:9]

Where does Chazal say that?


texts: Were Impure Vessels Sprinkled on the 3rd and 7th Days, or just once?

texts: Numbers 19 discusses administering of the Red Heifer's ashes by way of sprinkling water. In verse 14, we see that vessels as well as humans can be impure from the dead. In verse 18, we see that vessels must be sprinkled by the water as well, but how? A natural reading of the verses seems to indicate that they were only sprinkled once. On the other hand, we see that humans were sprinkled twice, on the third seventh days, so perhaps vessels were given the same treatment? What was done, practically?


texts:
Recently there was a blog regarding the Shlomo Kluger Yeshiva on the Lower East Side. My father was a student at Yeshiva Eitz Chaim in Boro Park in the the early 40s. Over the years many Yeshivas or girl schools have closed and I am sure many of them have alumni with fond memories.

Can we please get names and locations of Yeshivas and Bais Yaakovs that are no longer open?


texts:
in the shema we recite "Take care lest your heart be lured away, and you turn astray and worship alien gods and bow down to them"

what intent should one have while reading this given that the inclination for idolatry was abolished


texts: What overlap is there between the attributes of God in Judaism and the attributes of God in Christian classical theism?

texts:
I'm Catholic, not Jewish, but I've always been curious about Judaism. Especially seeing as the Old Testament is largely the same as the modern Jewish bible (with the exception of the deuterocanonical books). I've wondered many times how the Jewish interpretation of the scriptures differs to the Catholic interpretation. Thought I'd start asking questions here and get informed!

I'm wondering what is the Jewish understanding of God. In Catholicism God is said to be simple, which means that God has no parts and is identical to his attributes and his attributes are identical to each other. So for example, we say that "God is love" and "love is God" and "God is justice" and "justice is God" and therefore "God's love is the same thing as God's justice".
Is it the same situation when it comes to understanding God in Judaism?

Also do Jews believe in the Creatio ex Nihilo? Which is to say that God created the universe "out of nothing". It also implies that God is completely and utterly unlike the universe. He sits outside it and holds it in existence by his creative powers moment by moment, and if he were to withdraw those creative powers the universe would simply cease to exist.
Or do do Jews believe in a pre-existing universe which God lives within, filled with pre-existing matter which he shaped into what we see around us.
Or perhaps Jews believe in Deism? Such that God created the world out of nothing and then sat back and let the world carry on doing it's own thing, and he created the world such that it does not require his continuous creative effort in order to remain in existence?

In Catholicism, God is said to have no gender, strictly speaking. It is not correct to refer to God as "He" or "She", but we do this out of convention and tradition, because God is said to have both masculine and feminine aspects, but we have always emphasised the masculine. Is this the same in Judaism?

The more general question that I'm trying to ask is, what is the nature of God in Judaism? What are his attributes?


texts: The reason for shmitta is similar to shabbos and is even called "shabbos" so why do we have it only in Israel? We keep shabbos everywhere. Unlike other mitsvot depending on the 'land' they are for 'growing' things in Israel. Like keeping trumot or kilaim. This mitsva is the opposite, its for not growing. So it shouldnt have anything to do with kedusha of the land.


texts: Can one play computer games on Chol Hamoed

texts:
I know that there is a debate among the poskim as to whether one can type on Chol Hamoed.

Does anyone discuss whether one can play computer games on Chol Hamoed?


texts: Will all Jews speak Hebrew when Mashiach comes?

texts:
This question just kind of popped into my head, so I'm not sure whether it is really a good question for this site, but I wonder if anybody has written about it.

I would imagine that since when mashiach comes, all of Klal Yisrael is supposed to return to Eretz Yisrael, and since everybody living together would need to be able to communicate, and since the uniting language of the Jews is Hebrew, all of the Jews will speak Hebrew. Has anybody written about this idea? Will differences in dialects be resolved?


texts: Does anyone have a lead on where I could find Moreinu R' Jakob Rosenheim's Samson Raphael Hirsch's Cultural Ideal and our Times ? It appears to have been published in London in 1951, but the only concrete info I have found is its title and publication year on R' Rosenheim's German Wikipedia article.


texts: Where is the source for assigning a pasuk to each year since creation?

texts:
I remember having been told that there are those who assign each of the 5845 pesukim in the Torah to each year since creation. This is from memory as I have not found the reference yet. Would anyone have a reference that talks about this?

Thanks to @Loewian who found Missing Pesukim which gives counts. However I found some places in this post where a 1 is shown as an 8 (108 vs 101 for Tetzaveh and 118 vs 111  for Vayikra) based on what is printed at the end of the parsha in Art Scroll.

UPDATE I finally managed to go through the Art Scroll Chumash with the Parsha counts. However, the totals at the end of the Chumash for each sefer do not match up with the totals calculated from the list at the end of each Parsha or from counting the verses printed, as follows: Shmos has 1207 or 1210 depending how you count between Ta'amei elyon and ta'amei tachton of Aseres Hadibros (10 vs 13) in Yisro. Vayikra differs because of Tzav (96 vs 97). Devorim totals 953 or 956 depending how you count between Ta'amei elyon and ta'amei tachton of Aseres Hadibros (10 vs 13) in Vaeschanan where taamei tachton in Artscroll starts at 5:6 and ends at 5:18 for a count of 13 (as it has in Yisro). The mesorah count at the end of Vaeschanan says 118 while the printed count shows 7+49+30+25+11 = 122 for a difference of 4. The ta'amei tachton accounts for the three of the difference. The other parshios match the physical count and the individual parsha mesorah count exactly according to the Art Scroll Chumash. The book totals below though are still off.

Double AA points out: In another answer I show that the correct mesorah note in old manuscripts for Vaeschanan is 119 which solves the issue in that parsha, but the book total issue remains for Artscroll. However, in Mechon Mamre's edition based on the old manuscripts, Yisro has only 74 verses and Vaeschanan has only 121 verse (counting both with taamei tachton, unlike how the individual parsha mesorah does) which gives the correct traditional book totals below of 1209 and 955. So the individual parsha mesorah uses the taamei elyon while the book total uses the taamei tachton, and there are no issues remaining when we use the manuscript versions.

Torah Facts says that they got the following numbers from the mesorah. This matches the numbers shown at the end of the Art Scroll Chumash for book totals, but does not match the number of verses they print if you count them.

Bereishis - 1534

Shmos     - 1209

Vayikra   -  859

Bamidbar  - 1288

Devorim   -  955

Total     - 5845

As an example, I estimated (by subtracting) that the current year is about Haazinu 32:24

  מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן בְּהֵמֹת
  אֲשַׁלַּח בָּם עִם חֲמַת זֹחֲלֵי עָפָר:

  They will sprout hair from famine, attacked by demons, excised by
  Meriri. I will incite the teeth of livestock upon them, with the venom
  of creatures that slither in the dust.

Vayelech would begin the year 5682 (1922), which would make 1940 about 31:18

  וְאָנֹכִי הַסְתֵּר אַסְתִּיר פָּנַי בַּיּוֹם הַהוּא עַל כָּל הָרָעָה
  אֲשֶׁר עָשָׂה כִּי פָנָה אֶל אֱלֹהִים אֲחֵרִים:

  And I will hide My face on that day, because of all the evil they have
  committed, when they turned to other deities.

The flood (1656) would have been pasuk 122 in Shmos of the 124 pesukim counted at the end of the parsha which would make it 5:22

  וַיָּשָׁב משֶׁה אֶל יְהֹוָה וַיֹּאמַר אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם
  הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי:

  So Moses returned to the Lord and said, "O Lord! Why have You harmed
  this people? Why have You sent me?


texts: Sefardim starting to study the Talmud with Rashi and Tosfot

texts: When did the sefardim start to study the Talmud with Rashi and Tosfot? And which books did they use before knowing about Rashi and Tosfot?


texts: Why were the pillars of Solomon's Temple named Boaz and Jachin?

texts:
Chapters 3-8 of 1 Kings highlight the positive achievements of King Solomon, focusing particularly on the construction of the Temple. It provides extensive details, including the names of the two pillars flanking the entry: Jachin and Boaz. According to 1 Kings 7:21, it reads:

  "He set up the pillars at the vestibule of the temple; he set up the
  pillar on the south and called it Jachin; and he set up the pillar on
  the north and called it Boaz."

Why are the pillars specifically named? Do their names represent a theological concept?

From my foggy memory of Hebrew learning days, I seem to correlate the name "Jachin" with the future, masculine, singular tense of the verb "to establish." Does "Jachin" mean, "he will establish." If so, is that in reference to G-d and the establishment of his temple?

And "Boaz" simply means, "mighty," right? Is the pillar named that to represent the "mighty" attribute of G-d?

These are just my fuzzy thoughts, what do the rabbinical writings suggest about the names of these pillars?


texts: Can anyone provide a copy of an actual heter iska agreement used for example by a bank in Israel for purposes of business loans or mortgages?  I don't mean a haskama that such and such bank operates according to heter iska, but an actual heter iska agreement between two individuals or between a bank and a customer.


texts: Pillow that has a zipper muktzeh on Shabbos?

texts: If a pillow contains a zipper, would that pillow be muktzeh on Shabbos, and if not, would the zipper itself be muktzeh on Shabbos, even when it is attached to the pillow?


texts: What is the difference between Orthodox, Reform and Conservative? (Re: Theology)

texts:
I'm asking purely in a da ma l'hoshiv context. I grew up frum (Orthodox) and currently work for a Jewish organization that hires a lot of non-jews as well as Conservative and Reform Jews.

One of the questions I get asked pretty often is, What is the difference between Orthodox, Conservative and Reform?

I know a lot of practises that are different (i.e. Women being rabbis). but what is the theological reasoning that divides the movements?


texts: Can I edit my photo on a social media post to look better?

texts: Could I edit my photo on a social media post to look better by applying filters to it, or would this be Gneivat Da'at?


texts:
Regarding the name "Elkanah" (Shmuel haNavi's father in Tanach), I have been unable to find its use as a given name among Jews from any period of history, including today. For example, I cannot find a single rabbi of note that had "Elkanah" as his given name.

Is it correct that there is little to no evidence that Elkanah was ever used as a given name by Jews?

If so, what might the reason be for "Elkanah" not being used as a given name?


texts: Combining Purim meal with Friday night meal

texts: Can you have a joint purim seuda and friday night meal if you started before skiah on the Friday. What are the implications - re continuing a meal into shabbos re benching, lighting candles, davening, not eating once you light candles until kiddush etc etc.


texts: What is the source of the prohibition against "eating or drinking while standing", mentioned in the Kitzur Shulchan Aruch?

texts:
The Kitzur Shulchan Aruch in 42:2 states that - "One shouldn't eat while standing and not drink while standing."

Now as I understand, the Kitzur (written by Rabbi Shlomo Ganzfried) is a summary of the Shulchan Aruch, which in turn is largely based on the Beit Yosef, which is a commentary on the Arba'ah Turim.

Is this prohibition mentioned in the Shulchan Aruch, Beit Yosef, Tur or any other work? Or did Rabbi Ganzfried add it based on his own knowledge?

This is a related question which was asked on Mi Yodeya, however it does not mention the verse in the Kitzur.
Forbidden to eat while standing up?


texts: Flying to Eretz Yisrael or G-d transporting him to there?

texts:
We say three times a day, "Sound the great shofar for our freedom... and gather us together from the four corners of the earth."

Does "gather us together from the four corners of the earth" mean that Hashem, Himself, will transport us to Eretz Yisrael miraculously or does one need to go to an airport and board a plane?


texts: Intonation of questions in ancient Hebrew

texts:
That is, when someone asks a question in English, their pitch goes up at the end.  When someone makes a statement in English, their pitch goes down.  This is not universal: In German, only some questions are intoned like that.  In Chinese, questions have a gently rising tone throughout, and sentences go gently down.
Is there any evidence of the intonation patterns for Biblical (or Mishnaic or Talmudic) Hebrew?


texts:
So recently I was answering a question about why we don't say selichos on Tisha B'av,and I answered basicaly saying that the purpose on Tisha B'av isn't to ask for forgiveness, rather it is for mourning(which I have heard in multiple speeches).

Then someone by the name of Daniel came along and disagreed with me. So my question is as follows:
What exactly is the purpose of Tisha B'av? Are we just mourning over all the tragedies, or are we trying to do teshuva so that tragedies like the ones we mourn on Tisha B'av don't happen again?(Sources and/or explanations would be nice, but are not necessary.)


texts: One is supposed to say Tachanun and cover their face while in the presence of a Torah scroll (SA 131:2 in Hagah). This is usually while it is still in the Aron. I once heard however that you shouldn't say Tachanun when the Torah scroll is out, especially during the Torah reading. Is this true? I didn't see this mentioned in SA or MB


texts: What does Judaism teach about Eve's addition to divine commandment that she not touch the fruit?

texts:
In Genesis 2:17 we read:

  But of the Tree of Knowledge of good and evil you shall not eat of it, for on the day that you eat thereof, you shall surely die."

Later, during Eve's temptation, we read:

  But of the fruit of the tree that is in the midst of the garden, God said, "You shall not eat of it, and you shall not touch it, lest you die.'"

It appears that Eve has expanded the commandment from do not eat to include do not touch.  Is this considered a fault of some kind?  Eve had not yet been created when Adam received the commandment and the record does not explain what Eve was told of the commandment.

Does Judaism consider this a fault or sin of Eve for expanding on Divine instruction? or is it seen as simply the detail is missing and not a concern, or something else?


texts: Torture in Jewish Law Used Against the Enemy

texts: Does Halacha allow Jews to commit physical or psychological torture against their enemies when necessary (e.g. in a time of war, to get vital information from them, etc.) and to what extent is it allowed?


texts: How did Mordechai get *all* the Jews of Shushan to agree to fast for three days?

texts:
My question is a bit long-winded so I'll summarize first:

TL;DR  How did Mordechai rouse the will of all the Jews of Shushan to agree to fast for three days? And further, why did Esther limit her request that only the Jews of Shushan fast?

I look forward to the interesting answers. Thanks and happy Purim!

Part 1

It says in the Megilla, 4:15-16:

  "Esther instructed a reply to Mordechai: "Go and assemble all the Jews found in Shushan and fast for me. Don't eat nor drink for three days, night and day..."

We can reasonably understand that not all the Jews were necessarily observant. (We know that the reason we were in the predicament that we were in was due to our overall behavior including some specific incidents such as attending Achashverosh's party.)

So, the notion that all of the Jews (even just those Jews living in Shushan) would decide to all agree to listen to Mordechai is hard to imagine. Maybe 50% or maybe even 80%, but not all the Jews in Shushan.

The simple answer might be that it was a miracle whereby everybody just wanted to do the right thing and agreed to listen to Mordechai and not eat for 3 days straight. Essentially suggesting that we lost our own willpower. If that's the case however, then how would the fast actually bring about the redemption like it seemed to do in the story of Purim? It wouldn't be on our own merit if Hashem suspended our free will.

Therefore, it seems that it must have been due to the people's own will to collectively take on this fast. The question is how could every Jew in the city of Shushan agree to do this? Not one Jew disagreed with Mordechai?!

I think this is very important because it seems the they key to forging Jewish unity is found in whatever approach Mordechai must have used to instantly rouse the Jewish people to fast. The Megilla doesn't really tell us what Mordechai did to rouse the collective will of all the Jews. It just says that "Mordechai went and did everything that Esther had instructed him".

Keep in mind, Mordechai only heard about the decree the night before (or the previous day) and Esther didn't even yet know about the decree until he told her through a messenger, so the people of Shushan may not have even realized the immediate threat (unless the news spread quickly, but even if it did it wouldn't necessarily be deemed "credible" by everybody).

Part 2

The second part of the question is why did Esther only requested that the Jews of Shushan fast? Sure, it was practical since it must have been hard to spread information over long distances in those days. However, the fast itself (for three whole days and nights) was impractical and yet the dire circumstances called for it. So, why limit it only to the Jews of Shushan?

That is my question. I have already read something which I think might be an answer, but I'm curious what everybody here has to say. Thanks for reading my long-winded question and happy Purim!


texts: Why does Itzhak make Nissuin before/instead of Kiddushin?

texts:
וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת־רִבְקָה וַתְּהִי־לוֹ לְאִשָּׁה
  וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ׃

  Isaac then brought her into the tent of his mother Sarah, and he took Rebekah as his wife. Isaac loved her, and thus found comfort after his mother’s death. (Gen 24.67)

As we know from Hilchos Kiddushin - bringing the bride home substitutes Nissuin (closeness, also from ביאה) and "taking as a wife" is only Kiddushin.

So it looks that either Itzhak reversed the Halachic order or was he marrying BY Nissuin (which is Rabbinically prohibited.

I thought about Eliezer's actions that some say constituted Kiddushin, but then the verse is still in reverse order.

How the verse can be explained?


texts: When did the Jewish people knead the dough that they took out of Egypt?

texts:
The Jewish people took dough out of Egypt with them.
See Shemos 12 (39) which says

  “They baked the dough that they had taken out of Egypt as unleavened
  cakes, for it had not leavened, for they were driven out of Egypt, and
  they could not tarry, and also, they had not made provisions for
  themselves.”

and
Shemos 12 (34)

  “The people picked up their dough when it was not yet leavened, their
  leftovers bound in their garments on their shoulders.”

Rashi says:

  when it was not yet leavened: The Egyptians did not permit them to tarry long enough for it to leaven.

  their leftovers: The remaining matzah and bitter herbs.

My question is when was this dough made (was it the leftovers of the dough for the matzos that they ate with the korban Pesach).

related - my question last year: How did our forefathers bake the dough they took out of Egypt? Would it qualify as matzo now?


texts:
In the Mishna Chullin 8.3 there are two versions. The issue is about a drop of milk that fell on a pot of meat on the fire.

First version:

  טיפת חלב שנפלה על החתיכה, אם יש בה בנותן טעם באותה חתיכה, אסור.
  ניער את הקדרה, אם יש בה בנותן טעם באותה קדרה, אסור.

Rambam's version :

  טיפת חלב שנפלה על חתיכה אם יש בה בנותן טעם באותה חתיכה נוער את הקדירה אם יש בה בנותן טעם באותה הקדירה אסור

In Rambam's version, the Mishna says that one needs to shake the pot (נוער את הקדירה). In other rishonim's version, it doesn't address this rule. Mishna only speaks about the case they already did shake (the version is ניער את הקדרה). Is it a machloket in Halacha?  Is it universally accepted that one can shake milk that fell on one of the pieces of meat? It seems that the Rambam's version allows to augment the amount of meat in contact with the milk drops, to lead to annulation of the milk after its already present. In Isur deorayta, all poskim in YD seems to prohibit this.

I noticed this Rambam version of Mishna recently. I am familiar with the other version, it's the version in standard Gemara, in Rashi and Tosfot. Reading the post of @mbloch I sudenly realized that the Shulchan Aruch rules the Halacha following the Girsa of Rambam on Mishnayot. Poskim, Taz, Shach explain the Rambam source is a Mishna in Teruma (5.12) saying that isur that fell in one of two containers, and no one of them can annul it alone. Because we don't know in which it fell, the two together annul the Isur. Peri Megadim has a great pilpul in siman 92 and 111. Poskim don't speak about the different versions of the Mishna. Perhaps they did'nt know the version of Rambam?

Here is the version of other rishonim in English (Sefaria).

  A drop of milk which fell on a piece [of meat], if there is enough of it to give flavor into that piece, it is forbidden. [If] one stirred the pot, if there is enough of it to give flavor to the [contents] of that pot, it is forbidden.


texts: Sources for contemporary applications of משום איבה

texts:
My answer to Eating with non jews gives an example of a prohibition to  prevent intermarriage and the use of  the concept of משום איבה  to relax the prohibition.

More generally, on the one hand, Chazal made decrees to prevent intermarriage which prevent getting close to non-Jews (e.g. non-Jewish wine, non-Jewish cooking). On the other hand in the consideration of the interaction between Jews and non-Jews, Chazal used the concepts of משום איבה  (to avoid enmity ) to relax some of these restrictions.

My question is (1) how do Chazal decide when to apply  משום איבה and

(2) are there contemporary sources which show how it is applied now?


texts:
The Gemara (Sanhedrin 106b) says that "God desires the heart". A responsum attributed to Maimonides interprets this to mean "knowledge of God, morals and wisdom" (letter to Hasdai Ha-Levi; Maimonides Reader p. 478).

I have heard this quoted in the context of emotional devotion to God.

How do different Rishonim interpret this statement?


texts:
Can one light Chanukah candles with ear wax? I'm not suggesting that people actually do this, as it is weird. But, I'm asking this in terms of allowable halacha.

I know that the 2nd chapter of Talmud Shabbat delves into the types of oils, waxes and wicks one mauy use for Shabbat and a bit into what may be used for Chanukah. I didn't delve into the full chapter as it is quite involved.

At any rate, AFAIK, the Talmud doesn't state anything permitting or prohibiting using ear wax for Chanukah lights. The only thing I can think of prohibiting it is that maybe it's considered "disgusting" (though, while I think it's weird, I don't find it disgusting, actually.)

To consider, perhaps - If you're concerned about lighting with "animal secretion", consider that bees wax is also animal secretion, and it is permissible.


texts: Can a single fast be used for multiple purposes?

texts: Brachos daf 31b says that one who fasts on Shabbos should fast another day to atone for his fast. Suppose the next day is a previously ordained fast (e.g 17th of Tammuz, etc.), does that fast count to atone for his Shabbos fast, or must he fast another day?


texts: Why does the book of Shmuel present two origins for the expression "Is Shaul too among the prophets"?

texts:
Shmuel I 10:10-12:

  וַיָּבֹ֤אוּ שָׁם֙ הַגִּבְעָ֔תָה וְהִנֵּ֥ה חֶֽבֶל־נְבִאִ֖ים לִקְרָאת֑וֹ וַתִּצְלַ֤ח עָלָיו֙ ר֣וּחַ אֱלֹהִ֔ים וַיִּתְנַבֵּ֖א בְּתוֹכָֽם׃
  וַיְהִ֗י כָּל־יֽוֹדְעוֹ֙ מֵאִתְּמ֣וֹל שִׁלְשׁ֔וֹם וַיִּרְא֕וּ וְהִנֵּ֥ה עִם־נְבִאִ֖ים נִבָּ֑א וַיֹּ֨אמֶר הָעָ֜ם אִ֣ישׁ אֶל־רֵעֵ֗הוּ מַה־זֶּה֙ הָיָ֣ה לְבֶן־קִ֔ישׁ הֲגַ֥ם שָׁא֖וּל בַּנְּבִיאִֽים׃
  וַיַּ֨עַן אִ֥ישׁ מִשָּׁ֛ם וַיֹּ֖אמֶר וּמִ֣י אֲבִיהֶ֑ם עַל־כֵּן֙ הָיְתָ֣ה לְמָשָׁ֔ל הֲגַ֥ם שָׁא֖וּל בַּנְּבִאִֽים׃

  And when they came there, to the Hill, he saw a band of prophets coming toward him. Thereupon the spirit of God gripped him, and he spoke in ecstasy among them.
  When all who knew him previously saw him speaking in ecstasy together with the prophets, the people said to one another, “What’s happened to the son of Kish? Is Saul too among the prophets?”
  But another person there spoke up and said, “And who are their fathers?” Thus the proverb arose: “Is Saul too among the prophets?”

Shmuel I 19:22-24:

  וַיֵּ֨לֶךְ גַּם־ה֜וּא הָרָמָ֗תָה וַיָּבֹא֙ עַד־בּ֤וֹר הַגָּדוֹל֙ אֲשֶׁ֣ר בַּשֶּׂ֔כוּ וַיִּשְׁאַ֣ל וַיֹּ֔אמֶר אֵיפֹ֥ה שְׁמוּאֵ֖ל וְדָוִ֑ד וַיֹּ֕אמֶר הִנֵּ֖ה בנוית [בְּנָי֥וֹת] בָּרָמָֽה׃
  וַיֵּ֣לֶךְ שָׁ֔ם אֶל־נוית [נָי֖וֹת] בָּרָמָ֑ה וַתְּהִי֩ עָלָ֨יו גַּם־ה֜וּא ר֣וּחַ אֱלֹהִ֗ים וַיֵּ֤לֶךְ הָלוֹךְ֙ וַיִּתְנַבֵּ֔א עַד־בֹּא֖וֹ בנוית [בְּנָי֥וֹת] בָּרָמָֽה׃
  וַיִּפְשַׁ֨ט גַּם־ה֜וּא בְּגָדָ֗יו וַיִּתְנַבֵּ֤א גַם־הוּא֙ לִפְנֵ֣י שְׁמוּאֵ֔ל וַיִּפֹּ֣ל עָרֹ֔ם כָּל־הַיּ֥וֹם הַה֖וּא וְכָל־הַלָּ֑יְלָה עַל־כֵּן֙ יֹֽאמְר֔וּ הֲגַ֥ם שָׁא֖וּל בַּנְּבִיאִֽם׃

  So he himself went to Ramah. When he came to the great cistern at Secu, he asked, “Where are Samuel and David?” and was told that they were at Naioth in Ramah.
  He was on his way there, to Naioth in Ramah, when the spirit of God came upon him too; and he walked on, speaking in ecstasy, until he reached Naioth in Ramah.
  Then he too stripped off his clothes and he too spoke in ecstasy before Samuel; and he lay naked all that day and all night. That is why people say, “Is Saul too among the prophets?”

How are these two passages to be reconciled? Which story is the origin of the expression, or does it somehow derive from both of them?


texts: Why did Moses have a ten-cubit-long axe?

texts:
The Talmud in Berachot 54b relates the following tale:

אבן שבקש עוג מלך הבשן לזרוק על ישראל גמרא גמירי לה אמר מחנה ישראל כמה הוי תלתא פרסי איזיל ואיעקר טורא בר תלתא פרסי ואישדי עלייהו ואיקטלינהו אזל עקר טורא בר תלתא פרסי ואייתי על רישיה ואייתי קודשא בריך הוא עליה קמצי ונקבוה ונחית בצואריה הוה בעי למשלפה משכי שיניה להאי גיסא ולהאי גיסא ולא מצי למשלפה והיינו דכתיב שני רשעים שברת וכדר' שמעון בן לקיש דא"ר שמעון בן לקיש מאי דכתיב שני רשעים שברת אל תקרי שברת אלא שרבבת משה כמה הוה עשר אמות שקיל נרגא בר עשר אמין שוור עשר אמין ומחייה בקרסוליה וקטליה
'The stone which Og, king of Bashan wanted to throw at Israel'. This has been handed down by tradition. He said: How large is the camp of Israel? Three parasangs. I will go and uproot a mountain of the size of three parasangs and cast it upon them and kill them. He went and uprooted a mountain of the size of three parasangs and carried it on his head. But the Holy One, blessed be He, sent ants which bored a hole in it, so that it sank around his neck. He tried to pull it off, but his teeth projected on each side, and he could not pull it off. This is referred to in the text, Thou hast broken the teeth of the wicked,  as explained by R Simeon b. Lakish. For R. Simeon b. Lakish said: What is the meaning of the text, Thou hast broken the teeth of the wicked? Do not read, shibbarta [Thou hast broken], but shirbabta [Thou hast lengthened]. The height of Moses was ten cubits.  He took an axe ten cubits long, leapt ten cubits into the air, and struck him on his ankle and killed him.
(Soncino translation)

A ten-cubit-long axe is not exactly a common household item. So I am wondering how Moses just happened to have such an axe? Was this just a random coincidence? Did he always have the axe for some reason? Did he fashion the axe at the moment in order to fight Og? Did the axe miraculously appear? Some other option?
Note: Obviously this question only makes sense if the Talmudic tale is to be taken literally. So I would not consider an answer that challenges the literalness of the tale as a valid answer to this question.


texts: At what point in history did Jewish men begin wearing pants; what the culture around them was wearing?


texts: What are the economics of charity collectors who come from outside the United States?

texts:
In my shul from time to time someone from outside the United States, usually from Israel, comes to collect charity. I would like to better understand the economics of this process. I had heard anecdotally that the person who drives the charity collector around receives a portion of what is collected (possibly 1/3rd!), I also assume there numerous other expenses such as air travel, food, lodging etc. I don't know if there is a cost to receive approbations or other expenses. I'm seeking either a breakdown of the costs and/or general information on what amount of funds a traveling charity collector can expect to receive after expenses - either gleaned from reputable sources or data available from elsewhere.
The reason for my inquiry is to better determine the effectiveness of my charity.

I am assuming this question is considered on topic, if not please close


texts: Why does Yisro tell Moshe that he came with Moshe's wife "and her sons" rather than "your sons"?

texts: At Exodus 18:6, Moshe's father-in-law, Yisro, tells Moshe that he had come with Moshe's wife and "her sons." Why didn't he say to Moshe that she had come with "your sons"?


texts: In Judaism is there an idea that women are more grounded

texts:
Does Judaism see Jewish woman as more down to earth,
regarding money (their support) more in a more physical way then men (the supporters),
clearing about their support more then religious questions?

I thought so but @mevaqesh made me question my understanding.

(Sources which seem to show this
Rashi on beraishis 34.3.

Rambam teshuva 10.1,5.

The idea that you need to support with your things your wife more then you can afford since she is trusting on you (and not Hashem directly) , but you yourself should trust Hashem directly.
Pischai Teshuva Even Haezer  2.6  that the girl needs to understand that Torah brings good in to this physical world (IE money) and if she does not, she will not let her husband learn, so the physical is very important to women).

If I remember more examples I will b"n add some


texts: Origin/meaning of common surname Naiman (or similar)

texts:
What is the origin and/or meaning of the common Jewish surname Naiman (or Neiman, Najman, etc.)?

According to this site the common Jewish name is of Germanic origin, meaning "Newcomer".

However, I've also seen the name "Neeman", occasionally spelled, and almost always pronounced, "Ne'eman" (sounds like the Hebrew word for "Faithful").  We also now have a newcomer (no pun intended) with the name Neaman.

Is it possible that these names are related?  Is Naiman perhaps a Germanification of Ne'eman?  Or is Ne'eman perhaps an Hebraicization of Naiman?


texts:
Why don't Jewish people put flowers on graves?
Asks about a visitor leaving flowers on a grave.
The reason we don’t is that it’s “chukas hagoyim”

Does the same logic apply for a the dead person themselves. Meaning could I request that flowers be planted on my grave. Just because I think flowers are pretty and if I’m going to be paying for a random plot of land I might as well get some use out of it.

Or is there any other halachik reason I can’t have flowers planted on my grave?


texts: Shoe-tying order when tying another's shoes

texts:
Shulchan Aruch, Orach Chayim 2:4–5:

ינעול מנעל ימין תחילה ולא יקשרנו ואחר כך ינעול של שמאל ויקשרנו ויחזור ויקשור של ימין
One should don his right shoe first but not tie it, then don his left and tie it, then tie his right.

Mishna B'rura explains that we tie the left shoe first

דלענין קשירה מצינו שהתורה נתנה חשיבות אל השמאל שקושר עליה תפילה של יד
because regarding tying we find that the Torah lends importance to the left, for we tie the hand-t'filin there.

He adds that

ואיטר יד שמניח תפילין בימין של כל אדם יקדים ימין גם להקשירה
a left-handed person who wears t'filin on his right should also accord the right precedence for tying.

Thus, a left-handed person ties his right shoe before his left; a right-handed person ties his left shoe before his right.
Suppose a left-handed person is putting and tying shoes on a right-handed person's feet, or vice versa (a right-handed person is doing so on a left-handed person's feet). What order should he do so in?
I'd appreciate any source that discusses this (though B'er Moshe (the Debreciner), volume 2 number 3 section 1, and Yad Eliezer (English, Rabbi Krohn, fifth ed., 1996), section A-14, do not), or arguments in support of either position.


texts: Someone damages tefillin that he borrowed from someone else. Is he liable?

texts:
From Kitzur Shulchan Aruch 10:22:

מֻתָּר לִקַּח תְּפִלִּין שֶׁל חֲבֵרוֹ גַּם שֶׁלֹּא בִידִיעָתוֹ לְהָנִיחָן וּלְבָרֵךְ עֲלֵיהֶן, כְּמוֹ שֶׁכָּתַבְתִּי בְּסִימָן שֶׁלִּפְנֵי זֶה סָעִיף י"א לְעִנְיַן טַלִּית (י"ד ל' ס"ו).

One is allowed to take someone else's Tefillin even without the owner's knowledge and say a blessing on them, as explained in ch. 11.

There, in discussing that one can take someone else's Tallit, based on a principle that one is happy when someone borrows something for the purpose of a mitzvah (if I understand the underlying principle of what he says. I'm not doing a literal translation.)

Let's say while borrowing the tefillin, the strap tears accidentally. Is the person liable to pay for or replace the strap?

The person is considered a "sho'el" - borrower. Under the normal principles of borrowing, he is liable for all damages. However, in this case, perhaps, the strap was so weak already that it may have torn anyway the next time the owner would have put it on. (I.e. - at the time the borrower took the tefillin, there were no noticeable signs of a weak strap or any other noticeable damage, but something accidental occurred. Chances are, if there was some noticeable weak strap, the person might not have borowed the strap to start, as a torn strap would make the tefillin pasul, and the borrower wouldn't care to take the risk, and would rather have borrowed a sturdier pair.)

Also, if it is assumed that the owner allows anyone to use his tefillin automatically, does the owner in a sense relinquish unknown borrowers from accidental damage as well?


texts:
Is there any rabbinic commentary/interpretation on Shir HaShirim (the Song of Songs) that emphasizes the holiness of love between a man and a woman?

At least from what I've encountered along the spectrum of commentaries, there are a few basic approaches:

The love of God and Israel (Targum, Midrash, Rashi, the standard interpretation)
The individual soul's yearning for God (Rambam, Malbim)
Kabbalistic union of God and Shekhinah (Ezra of Gerona, Zohar Midrash HaNeelam)
Pursuit of wisdom, dialogue between soul and intellect (Moshe Almosnino, David Maimonides)

Yet I've always felt Shir HaShirim also emphasized the holiness of kiddushin (marriage), the importance of connecting with a soulmate and building a Torah-based home.

Does anyone out here know of any such tradition?


texts: Why is a suka forbidden for other uses all the eighth day, but an esrog is permitted after use?

texts:
The Talmud Bavli, Suka 46 amud 2, cites a difference of opinion as to how long an esrog and a suka are muktzim l'mitzvosehem, set aside for their respective mitzvos and forbidden for use for other purposes:

  R. Yochanan said: An esrog is forbidden for personal benefit on the seventh day [of Sukos–Sh'mini Atzeres] but permitted on the eighth; a suka is forbidden even on the eighth. Resh Lakish said: An esrog is permitted even on the seventh.

Rashi explains that Resh Lakish holds the esrog is permitted for benefit straight after it's been used for its Mitzva.

It's not clear (to me) from the Talmud and Rashi what Resh Lakish holds about suka. However, from the wording quoted above it seems to me that he agrees with R. Yochanan. Moreover, my kid assumed (or learned?) that that's what Resh Lakish holds.

The Talmud continues:

  R. Papa said to Abaye: According to R. Yochanan, what's the difference between esrog and suka [that the latter is permitted on the eighth day and the former is not]? He told him: A suka, which is fit for twilight (if he happens to have a meal [then], he must sit in it and eat in it), is muktza for twilight, and because it's muktza for twilight it's muktza for the whole eighth day. An esrog, which is not fit for twilight, is not muktze for twilight, so is not muktze for the whole eighth day.

My kid asked:

According to Resh Lakish, an esrog is forbidden during twilight at the start of the seventh day, yet becomes permitted during the seventh day. Yet a  suka is forbidden for use all of the eighth day because it's forbidden during twilight of the eighth day. What's the difference? Why isn't a suka permitted for use after its usage time is done, i.e. after twilight, just as an esrog is permitted for use after its usage time is done?

I will be glad to learn that Resh Lakish in fact does not agree with R. Yochanan about suka and holds that it become permitted for use after twilight, assuming that someone finds better evidence for such a claim than the wording of the Talmud quoted above or the existence of this question (or ones like it).


texts: Benefit of learning the rishonim for non posek-wannabes?

texts:
For a person whose goal is NOT to become a posek what would be the benefit or purpose in learning the rishonim when one learns a gemarah?

By rishonim I am referring to the Rash, Ran in the back of the gemarah and the rambam  along with the other popular ones that are used when learning the talmud "biyun" (in depth).


texts:
Lets' say one is a hiking in a forest which emits a combination of scents coming from mangoes as well as pine trees or other non-fruit trees. The scents are mixed.

What blessing should one make?

".. who gives fruits a good smell"?
"..who creates 'spice' trees"?
Both
Neither


texts: How many Jews were in Egypt before the Exodus?

texts:
In Sanhedrin 111a, we read:

  It is taught in a baraita with regard to the few that are destined to be redeemed: Rav Simai says that it is stated: “And I will take you to Me as a people” (Exodus 6:7), and juxtaposed to that verse it is stated: “And I will bring you into the land” (Exodus 6:8). The Torah compares their exodus from Egypt to their entry into the land; just as during their entry into the land only two of six hundred thousand entered the land, as they all died in the wilderness except for Caleb and Joshua, so too, during their exodus from Egypt, in terms of the ratio, only two of six hundred thousand left Egypt and the rest died there. Rava says: And likewise, that will be situation in the messianic era, as it is stated: “And she shall respond there, as in the days of her youth, and as in the day when she came up out of the land of Egypt” (Hosea 2:17). The ultimate redemption and the exodus from Egypt are juxtaposed, indicating that in the messianic era too, only few will survive.

So, only two out of the 600,000 adult Jewish men entered the promised land (Joshua and Caleb).  That's believable, after 40 years in the desert.  But then we read that only 2 in 600,000 Jews left Egypt in the first place.  This puts the number of Jews in Egypt at 600,000 x 300,000 = 180 billion.  And that's just the adult males.

Now, I do not believe Rav Simai (supported by Rava) believed there were that many Jews.  But I do believe that every statement in the Talmud is meant to teach us something.  So what is the teaching here?  (Other than the depressing thought that only 1 in 300,000 of us can expect to be redeemed in the future.)


texts: Tap water that comes from natural springs cannot serve as mikvah due to water pipe and pump system. I am interested then, how does the rainwater enter the bor? If it can not go trough pipes or filters, how is it done?


texts:
Which communities do not allow women to smoke? Satmar?

If yes, is it an official or implicit rule ?


texts:
Recently, I have been hearing a lot of talk about hammans. I found this picture and it looks like a nice place. So why do Jews always boo when you say it? Is it like against the Torah

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


texts: Is it permitted to be upset after your favourite soccer team lost an important match?

texts:
I have a friend who is extremely into international sports games. When the team that he supports loses an important game, he gets really upset. When his team recently got kicked out of the competition, I caught him almost crying. Now whatever his particular predilections are, why is this not forbidden? Should it not go under

  You cried a futile crying and so I will give you something to cry
  about

that Hashem told the Jews when they cried regarding the spies?


texts:
This is part of a series of questions regarding the Braisa in Avos d'Rebbi Nassan 16:2 that lists how Yosef HaTzaddik, R' Tzadok, R' Akiva, and R' Eliezer HaGadol were able to overcome their inclination to sin.

The Braisa claims that each person on the list was greater than the previous one. In R' Tzadok's story, he was enslaved and imprisoned with a maidservant, but rather than sinning with her, he stared at the wall and learned Torah orally. When asked by his mistress why he didn't sin, he said he was descended from Kohanim Gedolim and was from a prominent family, and furthermore, he would produce mamzeirim from this union. Impressed by his answer, his mistress freed him with great honor.

How is that greater than Yosef? Great, perhaps, but is a one-night challenge greater than a daily challenge?


texts: May my wife wear my jacket to keep warm?

texts:
The Sefer HaChinuch #564 writes that it’s forbidden for a woman to wear men’s clothing.

If it’s cold outside, is a woman allowed to wear a man’s coat to keep warm?
If #1 is a problem, are any distinctions made that would allow a woman to wear her husband’s coat while her husband is with her?


texts:
In Breishit 27:36, Esav complains that Ya'akov outsmarted him twice. He took his birthright and his blessing.

I can somewhat validate Esav's complaint about Ya'akov outsmarting him regarding taking the birthright. In a way, Ya'akov took advantage of Esav's "weakness" at the time.

But, since the birthright had been sold to him (it wasn't exactly "taken"), Ya'akov was the firstborn and entitled to get the blessing of the firstborn. If that's so, how did Ya'akov outsmart him on that part?

In other words, the second action is a consequence of the first. It's a package. If Esav wanted to make a correct point, he prob. should have said something like, "He outsmarted me by taking the birthright, and as a result, he got the blessing."


texts: Is Bithiah, Moshe's "mother", also the wife of Shlomo Hamelech?

texts:
The Encyclopedia of Biblical Personalities records two Bithiah's in Tanach. One is the mother of Moshe (as in Shemos and 1 Chronicles 4:18). The second is the wife of Shlomo Hamelech (1 Kings 3:1) which also happens to be "the daughter of Pharaoh" (see. Berachos 8a).
Is this the same Bithiah or no?


texts: Is it permissible for a man to be seen without a shirt?

texts:
In many parts of the United States, it is socially acceptable for a man to be without a shirt while working at a physical activity.  Examples might be cutting grass or digging a hole in the summertime.  This takes place out of doors and so is generally in the view of the public.

What are Jewish perspectives on this behavior? The head might still be covered by a hat in this situation, but it is not as modest as you would often expect an observant Jew to be. Is it permissible? Would it matter if the shirtless activity was inside ones house instead (say washing dishes)? Were standards on this different at different times? For instance, I have read that in the middle ages, yeshiva students would swim naked in rivers (cannot lay my hand on where I read this right now).


texts:
Why in הא לחמא עניא do we invite people to come to our seder table while the seder is going on? Shouldn’t we invite people before Pesach? Isn’t this statement insincere?

  הָא לַחְמָא עַנְיָא דִּי אֲכָלוּ אַבְהָתָנָא בְּאַרְעָא דְמִצְרָיִם
  כָּל דִּכְפִין יֵיתֵי וְיֵיכוֹל
  כָּל דִּצְרִיךְ יֵיתֵי וְיִפְסַח
  הָשַׁתָּא הָכָא – לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל
  הָשַׁתָּא עַבְדֵּי – לְשָׁנָה הַבָּאָה בְּנֵי חוֹרִין.


texts: Difference between Torah and the first five books in Christian bible

texts: I know that basically, the first 6  5 books in Christian's Bible forms the Torah. However are there any subtle difference between torah and those books?


texts: What does this pointing hand symbol mean?

texts:
I've seen in the Shulchan Aruch the hand symbol ( ☜ ) appearing quite a few times.

What does it do? Does it reference to mforshim on the side?


texts: Differences between the Yom Kippur service Ashkenaz/Sefard

texts:
Follow up question of Differences between the Rosh HaShanah service Ashkenaz/Sefard.

Besides the usual differences that differentiate between Nusach Ashkenaz and Sefard, such as the different order of Shacharis, extra words here and there, etc. are there any major differences between a YK machzor that is nusach Ashkenaz versus one that is Sefard?


texts: Explain the difference in "First time only" Shehechiyanu

texts:
When Shehechiyanu is said "publicly" (i.e., on holidays, Kiddush or prior to certain mitzvoth - occasions when everyone must say it vs. say when wearing new clothes.) it is generally done just once on the occasion of the first time performing the mitzvah.

However, I am a bit puzzled regarding understanding this rule of "first time only" esp. when it concerns Yom Tov Sheini in Galut.

There seems to be an inconsistency, regarding things done during Succot as well as Rosh Hashanna.

On Rosh Hashanna, the mitzvah to blow the shofar is one day. By that logic, we should be saying Shehechiyanu only on the 1st time we blow the shofar. Yet, we say Shehechiyanu on the 2nd day, also. I understand that the reason we do it on the 2nd day is due to sfeika deyoma (we're not sure which day is the 1st day.)

In contrast, the mitzvah for taking Lulav (from the Torah's statement) is on the first day, only. Outside of Israel, we say Shehechiyanu on the 1st day, only, not on the 2nd day. Why isn't this following the same rules as for shofar? If we're not sure which day was the first day, why shouldn't we say Shehechiyanu on lulav on the 2nd day?


texts: Muktzeh MeḤamath Ḥisaron Kis - Parameters?

texts:
Muktzeh MeḤamath Ḥisaron Kis is a category of Muktzeh that one is prohibited from moving on Shabbath because the item is so valuable that one is afraid to lose or damage it.

What are the parameters of this?

Of consideration:

One is encouraged to wear nice, fancy clothing for Kavod Shabbath. It is conceivable that one might have clothing or jewelry of considerable value that one might specifically want to wear only on Shabbath.

Furthermore, the RaMBa"M gives a few examples of items under this category, and they all tend to be professional items, ie., tools of the trade. They might not be prohibited as Kelim SheMelachtam LeIsur (vessels whose [primary] functions are prohibited [and are thus prohibited from being moved under the general rules of Muktzeh]), because their functions may actually be permissible on Shabbath, however, they tend, nonetheless, to be items that one would use in a professional capacity and that, therefore, one may pay a high price to purchase/replace.

Do the above considerations mean that expensive jewelry, watches, clothing, etc., do not fall under this category? Does it mean that they MIGHT NOT fall under this category GIVEN THE RIGHT CIRCUMSTANCES? If the latter, what would those circumstances be (are they definable, or is it a "know it when you see it" type of situation)? Are there other parameters, other types of things that are very valuable, that do not (or might not) fall under this category?

(Inspired by the question "When is a watch a watch?")


texts: How do we answer those who claim G-d doesn't exist?

texts: How do we counter the claims from atheists and doubters that there is no proof G-d exists, and claim the Torah was written by a bunch of little old Jewish guys. Is there a source that can provide a definitive argument that G-d exists and here is why, other than "I believe with perfect faith," etc.


texts: Why isn't covering the place where hair meets the head good enough for a Sheitel?

texts:
See Can a Sheitel be made out of one's own hair? where the question wonders whether a woman is allowed to wear her own detached hair as a Sheitel.

In Fred's answer, he quotes the Shiltei Giborim (Shabbos 29a in dapei haRif) who says it is fine.

However, upon looking in the Shiltei Giborim, you will see a very interesting thing. He twice mentions(, the second time clearer then the first) that a woman's hair is only Ossur if it is attached AND the attachment can be seen.

He seems to be saying that if were one to wear a bandfall or headband on their actual attached hair where the head meets the hair, and the actual attachment itself is not visible, that would be OK too.

Unless I am wrong, not a mention of this Heter exists in any known seforim or Poskim.

Do you know of a Posek who allows use of this Heter? If not, why doesn't a single Posek mention this Heter? The Shiltei HaGibborim is the mother of the Leniency of the Sheitels, why isn't this important caveat well known and allowed?


texts: Why are tefillin worn on the head and not between the eyes?

texts:
Take a look at these images  of people wearing tefillin.

From this:
https://www.karaiteinsights.com/article/mamzer

  You shall tie them as a sign on your arm and as frontlets between your eyes.”

and this:
http://biblehub.com/deuteronomy/6-8.htm

have varying translations. Some mention forehead between the eyes. Some don't.

Which one is right?

Last time I checked, our forehead is not exactly between our eyes. Putting tefillin between the eyes would require a diagonal string to keep it in place. Or using glue I suppose.

But that's not how it's worn. Why?


texts:
The seventh of the ten commandments is Lo Tin'af, do not engage in adultery. But the Talmud tells us that we may break all commandments to save a life, except those against idolatry, murder and sexual immorality (Gilui Arayot). The latter includes many things besides adultery: incest, bestiality, homosexuality, etc.  Why is the 7th commandment restricted to adultery?

Although the mishna in Avot says that we do not know the value of each commandment, implying they must be treated as if they had equal value, the big three and the big ten are generally treated as the most important. So you expect the 3 to be included in the 10.


texts: Is there a required minimum oven temperature for baking matzah?

texts:
Are there halachically required minimum temperatures for baking matzah? This Jewish instructional websites says they should be baked at "extremely high temperatures" such as "600° to 800° F".

However the Shulchan Arukh in this quote doesn't mention any minimum degree requirements.

  A tafka (meaning one of the tiles used to cover the roof, "kofi" in the vernacular) made of new ceramic is permitted whether one fired it from inside or outside. This is because the fire burns under it, and even though the flame does not reach its top, it boils and the bread cooks instantly and does not rise. However, firing is needed at the beginning, whether it is used in an oven, a frying pan, a stew-pot without water, or on the ground. However, some forbid putting [the bread] on first and then firing, and it is good to be careful. There is one who says that we should stop those who make thick cakes in embers (meaning hot ashes, tzinironi in the vernacular).

Source: https://en.wikisource.org/wiki/Translation:Shulchan_Aruch/Orach_Chaim/461

The Shulchan Arukh seems to be concerned that there is a minimum temperature, but it doesn't seem to be concerned that there is a minimum number. Rather it seems concerned that the matzah cooks all the way through, and it is assuming that one is cooking matzah that is soft and thicker than a finger breadth, we know this to be the case because of how it discusses fulfilling the mitzvah of matzah.

  One fulfills his obligation with matzo that is baked enough so that no threads can be pulled from it.

The matzah is finished when one pulls apart the matzah and there are no uncooked threads, which cannot happen in the matzah we have now, the matzah that is probably cooked between 600-800 degrees. At least, this is the argument this website makes, claiming that ovens in contrast could be too hot, stating that poskim ruled that one could matzah on paper, which burns at 392 degrees Fahrenheit.

The same argument that an oven shouldn't be too hot because it might cook the outside instantaneously while leaving the center uncooked is made in this article.

  This development might
  have been related to the changing nature of ovens. Rabbi Yosef Eliyahu
  Henkin (Lev Ivra, p. 40) makes a very important point about the oven
  temperature. He says that if, while baking thick matzah, the oven is too
  hot the outside will burn and the inside will still be unbaked. And, he
  suggests, the halakhik indicators related to ḥimutz (browned outside and
  stringy dough) won't help because they are valid only with ovens at lower
  temperature, as were used in talmudic times. This is less of a problem for
  the baking of thin matzot, but he cautions that the oven temperature
  should nonetheless not be too hot. He says that this is all based on experience
  and it is worth noting that he lived among Georgian Jews for many
  years.

Yet one of the leading halachic authorities has ruled in the following ways:

  Rav Moshe Feinstein (Igrot Moshe OC 1:153) was asked about baking Matza on a stove-top and rules that the temperature must be at least hot enough "that straw would burn" or else we would have to worry that it is Chametz. He notes that the "classical" cooking temperatures of Yad Soledet Bo (~150°F) or boiling (212°F) are definitely insufficient.

Taking all these sources at face value would lead one to think there is contradicting information, or that there are two sets of rules: One set of rules for thick soft matzah, and possibly another set for thin dry matzah.

So with all of these factors considered, is there truly a certain minimum baking temperature for matzah?


texts: Meat and milk with removable orthodontics

texts: Is a person required to have different removable orthodontics (e.g. retainer, active plate etc.) for consuming meat and dairy?


texts: Most original form of the Hebrew Bible/Tanach

texts:
Not sure if they are the same thing (the Hebrew Bible and the Tanach). I read in this link that "there are many different Jewish translations of the Hebrew Bible". This kind of confuses me because I thought Jews were Hebrew, but then again, I don't know too much. But basically I'm asking where I can find the most original form of the Hebrew Bible/Tenach (are these the same thing? Looking for the collection of 24 books.)? I would like two forms of resources, if possible, please: An actual book (in English, since I can't copy+paste the text into a translator >_<) as well as a good online resource (online bible/tanach). Not looking for a "Jewish translation", because as said in that link "translation is a form of interpretation" and I don't want an interpretation. I want the real thing :)

PS - Sorry if my lack of knowledge makes my questions horribly worded.


texts: What time of day was the world first created?

texts:
It's well known that the world was created on the 25th of Elul, but what time of day? Yes it says "and it was evening, and it was morning, one day", implying it was created during the night, but what time at night exactly? Was it at the beginning of shkia, during bein hashamashos, the minute of tzeis (which would depend on if you folow the magen avraham etc), or chatzos halayla?

Are there any midrashim / agada / rishonim on the subject at all?


texts: Are there any Talmudic sources that back up the claim that Cyrus was really the son of Queen Esther?


texts:
When a person is choosing who they will learn from as their rebbi, are there any guidelines or rules that govern the decision making process?

First a definition of what a rebbi is (for the purposes of this question). I am talking about someone who will teach you how to access what the Torah is saying and what value judgments are to be made where. In addition, there is an assumption that although you might end up disagreeing on certain specific points you will adhere to the general hashkaffah and values that the rebbi holds.

According to this understanding my question really is: how can you decide what values and general outlook you should subscribe to (which rabbi should be your rebbi) when the tools necessary for that decision will (seemingly) only be attained after learning Torah, which is greatly influenced by the person who taught you how to learn? Is there some pre-Torah mind value that is to be used?


texts: Minimum Intent when saying God's Name in prayer service

texts:
In the daily prayers one has to recite many psalms and other prayers containing God's Name.

What is the minimum intent one must have in order to not be transgressing any biblical or rabbinical precept.

Are there leniencies in this when in a fast moving minyan?


texts: Who wrote the anonymous rationalist debunking of kabbalah entitled Tohar HaYichud?


texts: How can we just make our chametz ownerless?

texts: I'm trying to understand the "legal fiction" wherein we declare any chometz we have as ownerless like the dust of the earth. Is this halachically acceptable? How can a person declare something in his possession, possibly locked up in his house to be ownerless?


texts:
The Gemara in Yoma (85a) argues that murder is more chamur than chilul Shabbos because it "contaminates the land and drives away the Shechina"

ושפיכות דמים מטמא את הארץ וגורם לשכינה שתסתלק מישראל

This is based on the pasuk in Bamidbar 35:33-34 which says:

ולא־תחניפו את־הארץ אשר אתם בה כי הדם הוא יחניף את־הארץ ולארץ לא־יכפר לדם אשר שפך־בה כי־אם בדם שפכו
ולא תטמא את־הארץ אשר אתם ישבים בה אשר אני שכן בתוכה
כי אני יהוה שכן בתוך בני ישראל

Does this mean that commiting murder within Eretz Yisrael is even more chamur than doing so outside the Land?
Even if we argue that the driving away of the Shechina applies to Jews everywhere, the contamination of the Land appears to be Eretz Yisrael specific.


texts: If a woman converts, marries, and divorces -- how is she identified in her next ketubah? Matrachta (divorcee) or Giyorta (convert-ess)? Does it matter? Is there a convention which term is used for her? Is it her call?


texts: Did Bartenura really mention this minhag?

texts:
There is a quote making the social media rounds which claims the Bartenura mentions a minhag he witnessed on his way to Jerusalem where people would drink wine before going to shul on Friday night.

From Otzar Yad Chaim:

The claim is that Bartenura wrote this in his seffer Darkei Tzion.

Is this true?

A related question.


texts: Losing your portion in the world to come and Elisha ben Avuha

texts: I don't remember which mishna it is, however there is a mishna that lists certain ways a person loses their portion in the world to come. However in the case of Elisha ben Avuha, he thought he lost his portion in the world to come because a "bat kol" told him so. In the end the Gemara explains that he was eligible to repent. However, how does that fit in with the mishna that lists certain ways a person CAN lose their portion in the world to come? I'm sure Elisha ben Avuha knew which things affect whether you are/not eligible


texts:
Is it permitted to pick your nose on Shabbos?

Possible problems: Tochein (see Yerushalmi's comment on Zoreh with spit), Gozez, Muktzah


texts: Yiddish song about children learning the aleph-bet in a warm room

texts:
I am looking for information about an old Yidish song with a very well-known tune.

The only information I have about this song is that it talks about Kinderlach sitting in a warm room and learning the Aleph-Beth and the Torah with their Melammed.

This is not much information, but, maybe some of you can identify the song and give me some information about its words?


texts: If Eliyahu is Pinchas and Pinchas is a Cohen how was he in the Room when he did Revival of the Dead?

texts: In Melochim there is a famous occurance of the Eliyahu Hanavi reviving the Dead Child of Ovadiah's Hanavi's widow's child who some say was Yonah Hanavi. If Eliyahu was a Cohen how was he allowed to be in the room with him or carry him up to the attic room to perform the Techias Hameisim (revival of the dead)?


texts: Is a mitzvah fulfilled if its fulfillment is based on an averah?

texts:
The Mishnah Sukkah 2:3 says that if one builds a sukkah on top of a camel or a tree, it is valid, but one may not use it during yom tov (but may during chol ha-moed).  Rashi adds that if one uses it on yom tov anyway, he has nevertheless fulfilled the mitzvah of sukkah.

Can a mitzvah be called fulfilled even if it is built on an averah? Does it make a difference if the mitzvah is biblical and the averah is only rabbinic?


texts: What should one do if he forgets the changes in the tefilla during the Aseret Yemei Teshuva?

texts: What should one do if he forgets all the changes in the Tefilla during the Aseret Yemei Teshuva? When should he go back, when may he continue?


texts: Do the Gentiles have "Three partners in man" and why they exempt from honoring parents?

texts:
The Gemmorah in Kiddushin 30b states (:

"שלשה שותפין הן באדם הקב"ה ואביו ואמו"
There are three partners in the forming of a person: The Holy One, Blessed be He, who provides the soul, and his father and his mother.

Mishna in B"M 2,11 also explains it to be the reason for honoring them, as they bring the person to this world.

"אבידת אביו ואבידת רבו - אבידת רבו קודמת שאביו מביאו לחיי העוה"ז ורבו מביאו לחיי העוה"ב "
..." because his father brought him into this world, but his teacher, who taught him wisdom, brings him to live in the world to come;

I was wondering:

Are the same 3 partners participating in Gentiles?

If yes, why the Gentiles aren't [explicitly] commanded on honoring parents?

Also, Rambam and Shu"A (רמ"א) rule that a convert has no obligation of honoring his (gentile) parents, despite the fact that they did bring him to this world (not the spiritual one)?.


texts: Why is the test (Nisayon) of Kivshan Haish not mentioned in the Torah?

texts: One of the difficult tests Avraham Avinu faced was when Nimrod threw him into the (Kivshan Haish) fire. It is not mentioned in the Torah at all. Why?


texts: What does "twice in seven years" mean regarding checking mezuzos?

texts:
We are told to check our mezuzos twice every seven years. What exactly does this mean? If the Chachamim/Poskim had meant once every 3.5 years, would they not have said this instead?

With regard to tashmish ha-mitah, I was told "twice a week" means that there should not be a seven-day period without two episodes. Does this mean the same thing, namely that there should not be a seven-year period without two checkings, which seems to boil down to approximately every six years?

Based on how often do you have to check your mezuzot?


texts: What Bracha do you make on the birth of a child? What Bracha is made on a Boy? What Bracha on a Girl? When is this Bracha Made?


texts:
God is totally infinite in space/time and beyond, all-powerful, all-knowing, all-everything.

Compared to God, man, the universe, and everything in it - everything is completely insignificant.

If so, why does God deem man significant enough to warrant creating him and to bestow kindness to him.

If I were to bestow kindness to a bacteria would this be considered a kindness? if all the bacteria on the rug would pray to me, would I consider it worthy of my attention? The difference between G-d and man, according to Rabbi Avigdor Miller (Tape: supporting the fallers) is infinitely greater than the difference between man and a bacteria.


texts:
Does anyone know of shuls that say selichos for Kaf Sivan (20th Sivan) (see here for more information)?
Looking preferably for shuls in Yerushalayim.


texts: Why don't brides (always) cover their hair for their weddings? I understand that in some ultra-religious groups they do, but there seem to be many groups within Orthodoxy where they do not cover their hair either during the chuppah or during the reception. (A veil is worn, of course, but that hardly seems to be a full covering.) What is the reasoning behind leaving the hair uncovered during the wedding?


texts: May one hang Torah passages or ketubah in the marital bedroom?

texts: I understand that one is not supposed to store holy books in one's marital bedroom, unless they are covered. I gather that this is due to the fact that marital relations occur there, and there is a rule that one should not be naked in the presence of holy books. On the same logic, is there anything wrong with displaying (in a frame on the wall) something with Torah passages on it, or something like a Ketubah, in one's marital bedroom?


texts: Are there Kabbalistic sources that address abnormal sensitivity to smell?

texts:
A friend married a woman who has an auto-immune disease called Hashimoto's. It effects your hyperthyroid and hypothyroid. One of the troubling aspects to her condition is a high-sensitivity to chemicals. She cannot use common household cleaners, wear perfume, and even hand soaps give her bad headaches within minutes. It has not been easy, but they have managed.

In their travels they visited a community where, ironically, 3 other women attended also had this issue at varying degrees (one of which was debilitated for weeks with too much exposure). The shul purchased machines that neutralized the effects of chemicals (such as perfume and cologne) in the room.

While some write it off as 'mental' and others a 'legitimate auto-immune issue', I am curious if there are kabbalistic sources that support a more spiritual element to this discussion?

I heard of a story of a man eating a goose and when the rabbi looked at him he saw a goose (Sifran Shel Tzaddikim, p.68 as quoted Jewish Spiritual Practices, Buxbaum). So if what you eat 'changes' how you're perceived, can your thoughts give off a scent?


texts: Standing up for an older person who is already sitting down

texts:
When an older person walks into a place where you are sitting, you must stand up for them (or least "rise" a little from one's seat.) If someone was sitting in a room and noticed that there was an older person now sitting in the room as well that wasn't there before. Presumably they had just walked in and the person didn't notice.

Must the one sitting now stand up or rise a little in order to honor this older person that had previously walked into the room, but is currently sitting down?


texts: Help with finding a specific passage in the Talmud

texts: I'm currently involved in a research project about literacy in the Ancient Mediterranean, and I keep finding mentions of a passage in the Talmud referred to as [Ketubot 8:11 32c]. I checked Sefaria and other online Talmuds, but I can't find any that contain a passage with that numbering in Ketubot. Have I missed something fundamental about how the Talmud is ordered?


texts: Why are there two versions of אֵ-ל אֶרֶךְ אַפַּיִם?

texts: On Mon/Thu mornings between the קדיש associated with תחנון and taking out the תורה, why do Ashkenazi Siddurim typically print two versions of אֵ-ל אֶרֶךְ אַפַּיִם?  One is usually called "מנהג אשכנז" and the other "מנהג פולין".


texts: Eating new grains on the 17th vs the 18th of Nisan

texts:
The Shulhan 'Aruch (OC 489:10) states:

  אסור לאכול חדש אף בזמן הזה בין לחם בין קלי בין כרמל עד תחלת ליל יח בניסן ובארץ ישראל עד תחלת ליל יז בניסן

  "It is forbidden to eat new (grains) even today ... until the start of the night of 18 Nisan, and in the Land of Israel until the start of the night of 17 Nisan."

Why the difference, and what is the source?


texts: Copula insertion in "Jewish American vernacular English"

texts:
What explains the unnecessary insertion of copulas before Hebrew and Yiddish participles used in English contexts?

For example, why the common formulation "he is yotze" rather than simply "he yotze"?


texts: I saw that one eats a kzayis from the whole matza, and a kzayis from the broken matza. One reason given is because one is supposed to eat from the matza that hamotzi was said on and also eat from the mata that the bracha of matza was said on. I am trying to understand: When one makes a bracha on food, does he make the bracha on a specific piece of food that he needs to eat from? Also, when one makes a bracha on a mitzvah, does he make a bracha on a specific item? And why would he need to either taste from or eat a kzayis from the matza that the bracha of matza was said on? Thank you very much, Yitzchok


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
I have difficulties to understand the German term "Last" or "Lastwort" in the common Christian German translations of Jeremiah chap 23, verse 33 (corresponding to "burden" in English versions). Thanks to a link in an answer, I've found a German translation of the Tanakh by Prof. Philippson, and he uses something like "...was ist der 'Auftrag des Ewigen'..." ("I don't give you tasks/jobs")

I don't have an idea of a good English representation, which has the connotation that I get when I'm reading the Philippson's text, but reading this gives me a much better, smoother and immediate understanding than the "burden"-versions.

Since this also agrees better with my own spiritual so-to-say structure, I would like to know, whether Prof. Philippson's translation was more appropriate compared to translations containing "burden" or similar words.

See below a screenshot from the Philippson's translation:


texts: I came across an article about a woman with two wombs giving birth twice, nearly a month apart. How should such a woman deal with all the regular rules after giving birth.


texts: When do we append "ימח שמו וזכרו" to the name of an evil person

texts:
When is the phrase 'ימח שמו וזכרו' ('may his name and memory be erased') appended to the name of an evil person? Is it a stylistic and subjective matter of choice or are there specific criteria to render the phrase acceptable to be used?

More specifically, since many tragedies have befallen the Jewish people 'in the name of' Jesus and Mohammed would they fall under this category? Is this similar to other evil people in history that did not commit physical acts of murder but rather instructed others to commit genocide (e.g. Hitler)?


texts: Prohibition to Wear Freshly Laundered Clothes in the 9 days

texts:
Normally is customary to avoid wearing freshly laundered clothes during the 9 days. Does this apply these days when freshly laundered clothes are no longer exciting and new? Perhaps the parallel today ought to be freshly dry cleaned clothes?

@curiouser here cites Shu"T Siach Nachum by R. Nachum Rabinovitz who apparently holds this. Does anyone know where this responsum can be found, or of other poskim who concur?


texts:
For obvious reasons, one has to be careful to pronounce every word properly in the Tefillah. But I was once taught by a teacher some common mistakes in the pronunciation of some words in the Amidah that completely changed the meaning of the sentence (sometimes to the complete opposite of what it's mean to ask for). Many of these examples would be just changing one letter.

What are some words that must be said extra carefully, that have a totally different meaning if pronounced badly?


texts:
My friend showed me her conversion document. The last sentence was [almost identical to the following]: "She may marry any Jewish man except a Kohen."

Why would the conversion document go out of its way to specify that she can marry "any" Jewish man, with the single exception of a kohen? First of all, it's not necessary; second, it's not true. She can't marry, for example, a Jewish man who has another wife, even if he is a yisroel. She can't marry a Jewish man who is incapable of consent, nor one she was suspected of living with before she converted -- even if each of these men is a yisroel. (Also, I am guessing there would be some sort of pushback if she tried to marry her Jewish father, or her biological brother who also became a Jew, whether they were kohanim or yisroelim ... and I doubt I have mentioned all the exceptions.) In short, there are very many opportunities to falsify the categorical statement printed on my friend's teudat ravakut, which she received from a prominent and reliable beit din. I am therefore asking why they write it.

Does this statement have any possible effect, besides confusing the convert and potentially her future partners?


texts:
Which prominent halakhic authorities permit (or forbid) the reading of secular books, magazines, and newspapers from Friday evening until Saturday nightfall?  Why?  Is it uvda dechol?  What if it is an oneg for me to read something that is not inherently Jewish?

(I am not asking for psak, I am just interested in learning all of the opinions on the matter.)