texts: Any practical tips for leaning when seated in an armless dining-room chair?

texts: We are supposed to lean while drinking the 4 cups and eating the matza at the Seders, but I find it hard to do that while sitting in an armless dining room chair.  Likewise, I have not been able to secure a pillow on such a chair.  How do others deal with this little practical challenge?  Any helpful tips would be appreciated.  Note: there is another question Is there an ideal way to recline on Pesach? that asks what the ideal leaning posture is or might be.  The current question just asks for practical approaches to leaning while seated around a dining room table.


texts: What is פורגן? Why should there be a chashash?

texts: This website discusses the hiddurim of the tzitzit it sells. One of the hiddurim it discusses is that the strings are "ללא חשש "פורגן, without a chashash (fear) of "פורגן." I have consulted my dictionaries and Google Translate, but I cannot find a definition for פורגן. What is it and why is there a chashash associated with it?


texts:
We know that the Gemara darshens the laws of Purim from Yom Kippur. If so why are we not obligated to fast on Purim?

יליף פורים פורים מיום הכפורים

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


texts:
How important is the Tallith ?

Is it to remember mitzvot?
I have heard you pray when it covers your head,why?
Is it only a symbol ?
Is it more then a tradition?

Is your prayers less important without the Tallith?

(Very interested in the Tallith!)


texts:
I was hoping someone may have come across the following P'shat, assuming my memory serves me right. Some time ago, I recall seeing an explanation on the famous words of Kaddish which begin "Yehei Shmei Rabbah Mevurach" ("יהא שמיה רבא מברך"). The simple explanation is that the translation is "May His Great Name Be Blessed [Forever And To All Eternity.......]".

However, the explanation I believe I saw was that it instead could be translated as "May His (or the) Name Rabbah be blessed......" In other words, taking the two words "Shemei Rabbah" ("שמיה רבא"), one can either say they mean "Great Name" or "His (or The) Name Rabbah".

On the other hand, I am not 100% sure this is what was being conveyed, since I read it quickly, and now that I'm trying to find it again, I cannot locate it.

Does anyone know of such an explanation?

Thank you!


texts: What is the significance of using specifically a chicken for the Zero'ah?

texts:
The Chabad custom and possibly others is to use a chicken neck as the zero'ah.

Why specifically do we use a chicken to substitute for the Korban Pesach and not any other animal or fowl?


texts:
I used a reprint of an old haggada this year (I think it was this one) on the second night.  Through the meal everything was as I expected, other than a few differences because the haggada is Egyptian and I'm Ashkenazi, which were easy to work around.

After bentching was where it got really strange.  The haggada had the third cup and שפך חמתך as expected, then it went right to לשנה הבאה בירושלים, the fourth cup, al hagefen, and חסל סדור פסח.  The inside back cover has sefirat haomer.  That's it.  No Hallel at all, except the parts during Maggid.  (I think they called לשנה הבאה בירושלים and the brachot before and after the fourth cup the "Hallel" section).

Where does this come from?  Hallel is mentioned explicitly in the mishna, I thought everyone says it.  Do they say it in shul and count that somehow (even though the mishna is pretty explicit not that way)?  But then when do they say Nishmat and Hallel Hagadol?

Picture of the pages, as requested.  I didn't do a good job taking the last picture, but you can still make it out (at least the Hebrew parts, maybe not the French.  The sefirat haomer page was also smudged to begin with.).  The only thing after this is a couple of pages about the Diskin orphan home, which obviously weren't in the original.


texts: Why don't we count the omer with a bracha during the day?

texts: Seem that the commandment is to count, why do we make a distinction between counting during the day and at night?


texts: How does sesame oil differ from grapeseed oil?

texts:
There is this related M.Y. question regarding the definition of kitniyot. However, the answers there don't seem to provide a certain definition on how seed extracts are treated. Within the past 10-20 years, it seems that nearly all seeds have been included as kitniyot, though they are not considered legumes or in the "grain-like" category such as rice.

I have seen cottonseed and grapeseed oil used by almost everyone on Pesach, despite the fact that these are from seeds. Sesames are considered seeds and banned. But, if the other two oils mentioned above are from seeds, I would infer that sesame oil should be permitted. I haven't seen Kosher L'Pesach sesame oil, which leads me to surmise that for some reason, maybe this is kitniyot as well. If it is, why is this different from cottonseed or grapeseed oil?


texts: Examples of Rabbis who had strong disagreements and were amicable

texts:
I'm looking for examples of Rabbis who had a serious disagreement and were nevertheless very kind and thoughtful towards each other.

The main reason I'm asking for examples is to illustrate what a machlokes le'sheim shamayim looks like with regards to the relationship between the disputants.


texts: What is, and more over is there a source for throwing of bread during Tashlich (other then the Kids song that says to throw our Aveiros away)? The reason for the the question is because on Rosh Hashanah I witnessed people doing it and realized it is problematic as feeding animals on yom tov is against Halacha. So if there is a source, does it allow for the feeding of animals on Yom Tov too?


texts: Why is the period of Shovavim connected to tikkun habris?

texts:
Please see this question and answers for background information.

What is the reason that the period of Shovavim is used to address tikkun habris (sexual sins)? Why is this time period auspicious for dealing with this sin specifically?


texts: משיח צדקך vs. דוד עבדך

texts:
After viduy during the Yamim Noraim selichot, we have several paragraphs quoting pesukim about teshuva.  The second one starts with

  משיח צדקך אמר לפניך

On Yom Kippur, this is changed to

  ודוד עבדך אמר לפניך

and quotes the same pasuk.

Why do we refer to David in different terms?


texts: What is the minimum text of birkat hamazon one needs to say to be yotze?

texts: Let's say you're in the army or something and need to bench quickly and be on your way. Is there a "havineinu" equivalent for benching (beyond just stopping after the fourth bracha) that you could use b'shaas had'chak?  I've heard the rambams nusach of it was very short, only one paragraph which mentions the themes of each of the 4 brachos. Could this be used - or even just saying in English "thank you God for sustaining us, eretz yisrael, yerushalayim and being a" tov u'meitiv"? Is so, should the full version of benching be said later on, assuming you're still within the time frame to bench?


texts: Source for Vilna Gaon saying that music can revive the dead?

texts:
I remember learning (and even found in the 2nd to last paragraph of this article) that the Vilna Gaon said that music is so powerful that it's possible to resurrect the dead with it.

Anyone have the source where he said this OR (if not) an early source where this statement is attributed to the Gr"a?


texts: Should you touch the scroll with the yad?

texts: Is the Torah reader (baal koreh) allowed to touch the scroll with the yad or not?  (Possible reasons: Allow to create a physical contact with the words of Torah; disallow to avoid premature damaging of the scroll.)  Is the answer halacha or custom?


texts:
A sukkah roof has to be open to the sky, and made of loose, plant-based material. Practically speaking, this means that everything inside gets wet when it rains.....unless your sukkah has a "shlock," some device that does not stay permanently on the sukkah (so you can remove it when it doesn't rain) and will keep the water out.
You can buy a shlock from some sukkah retailers, but those are either expensive or low quality (i.e. just a tarp).

What I'm looking for is a complete plan to construct your own DIY shlock.
I don't think that the just-a-tarp-shlock is a good idea, because it will just fill with water and break. Hard plastic is better, but difficult to make it that it's easy to remove. A sloped, retractable awning (made out of soft plastic) would be a great idea, but sounds very complicated. (if you could make it simple, that would be a great answer!)

Best answers should come from your own experience, and be well-explained.


texts: Why is the rosh chodesh goat not in Rosh Hashana's section of Pin'chas?

texts:
Numbers 28 lists the musaf offerings of rosh chodesh. They include a goat, which is a chatas offering, and several animals as an ola offering.

Numbers 29 lists the musaf offerings of Rosh Hashana. They include just one goat, which is a chatas offering. They also include by reference (in verse 6) the ola offerings of rosh chodesh, since Rosh Hashana always coincides with rosh chodesh. But they don't mention rosh chodesh's goat. Why not?

(Note that the rosh chodesh goat is offered on Rosh Hashana, as we see two goats mentioned in the musaf prayer. But it's not mentioned in Numbers.)


texts:
Some people used to elope (run away with their loved ones to marriage).

  More colloquially, elopement is often used to refer to a marriage conducted in sudden and secretive fashion, usually involving a hurried flight away from one's place of residence together with one's beloved with the intention of getting married. From wiki.

Is elopement considered as marriage halachically?


texts: How to say Tehillim followed by a misheberach for sick people?

texts:
In our congregation we often say a few Tehillim followed by a misheberach for sick people.
Two related questions:

1) Is it a good idea or common practice to mention for whom we are praying before saying the Tehillim? One's concentration is likely to be intensified if one knows the person.

2) I have observed the prayer leader saying the names of the sick people quietly (so that they cannot be heard). Is there a reason for this?


texts: Differences during Omer for Sepharadic and Ashkenazi customs

texts: What are the main differences (besides the wording of the Omer-counting itself) between the Sepharadic and Ashkenazi customs during Omer?


texts: Wealth-based sacrifices: how to determine wealth

texts:
Some sacrifices have varying requirements based on what you can afford.  For example, Vayikra 5:6, 5:7 and 5:11 have three different levels of sacrifices to bring for a guilt-offering depending on what you can afford.

How was it determined what one could afford?  If someone couldn't afford a sheep because they were behind on their Mercedes donkey-payment, would that qualify?  Or would it have to be something more along the lines of if he would have to skip a meal?  Is there an objective standard?


texts: where there isn't a vessel available for washing with is there another option available for someone to eat bread? Or said another way if the only option for washing my hands is the sink but no cup available what's the proper procedure if any to be able to consume bread?


texts: Would an Islamic Bank Account be preferable to a Jew?

texts:
Islamic bank accounts do not involve interest or fees for loans of money and prevents the bank from investing your money in various questionable businesses, like the pork and sex industries.

Would it be preferable for a Jew to have such a bank account rather than a regular account?

Does it matter that the account's label evokes association to another religion?


texts:
Using a pen name or a pseudonym in writing letters to the editor or essays or a book might seem like lying.

Is it Halachically permissible?


texts: married couples never sleeping in the same bed

texts: I have heard that many Orthodox married couples never sleep in the same bed, even during the times that they are permitted to each other.  Coming from a non-Orthodox background, this seems shocking to me, since I was brought up to believe that sleeping in the same bed is a major part of being married.  Is there any source for this practice?  Is it halacha?


texts: What lesson do we learn from Abraham paying money for the Cave of Machpelah?

texts:
In Genesis, we see that Abraham makes Ephron accept money for the Cave of Machpelah in order to bury Sarah.  He is offered the cave for free, but insists on paying the full price. This sort of story seems to be trying to teach us a lesson, so what is the lesson that we are supposed to learn?

Is it that we must pay money for burial plots? Is it that we should never accept gifts for free? Maybe that we shouldn't accept gifts from non-Jews? Something else?

I am looking for sourced answers that teach us what the lesson is.


texts: What does a Sephardic library consist of?

texts:
Sephardi B.T.

As my hunger grew I was pretty much ordering anything mentioned in a shiur or that caught my attention, if I could find it in English. Long story short, I've come to understand halachically that you are not allowed to forsake your heritage. That's when I frowned at my beloved Artscroll Kitzur Shulchan Aruch (which from my understanding being more Ashkenaz as most Mesorah Publications are) to then crack open the more abbreviated Sephardic Kitzur Shulchan Aruch.

So along with any book that says "Sephardic" from cookbooks to poetry, including my apparently not so Sephardic Artscroll Siddur, I'm really curious what I should have in my personal library?

Seemed relevant to the question:
Yalkut Yosef or Mishneh Torah for a Sephardic Jew?

More general answer, but not specialized to Sephardim
What are the essential books which every religious Jew should own?


texts: Is there an opinion or two about whether mashiach (Either mashiach ben yosef or mashiach ben dovid) will know who he is or not? If so, what do they say? How will mashiach know it's mashiach?


texts: If Orlah is observed outside of Israel and the Beit HaMikdash would be standing, what is done with Neta Revay, fourth year fruit?


texts:
Someone made a bracha on a glass of milk. He drank a cheekful and immediately spit it out because it was spoiled.

Is he required to find another food requiring the same bracha (shehakol in this case) immediately, or was the initial bracha considered valid because his initial intent was to drink the food and the fact that it was spoiled "accidental" (oness)?


texts: Where could I find the opinion of the Satmar Rebbe (Rav Yoel) zt'l on the height and laws pertaining to the Mechitzah?


texts:
The following hypothetical case was raised in class today:

An American (ashkenazic) Jew is visiting Israel. On Erev Pesach, he has a hankering for sushi (the word hankering was not used in class -- this is my emendation). So he goes to a Sephardic, K for P restaurant. Can he order and eat sushi with rice?

This developed from a broader question -- can a Jew eat someone else's chameitz on erev pesach (so there is no issue of owning it) even if it means accepting any punishment for theft?


texts: Is a deceased obligated to pay financial debts

texts: Say someone becomes niftar and owes a petty sum (under 100 currency units) is his next-of-kin chayav to pay his debts under halachah?


texts: Why does Shmuel respond to Hashem before he knows he is a Navi?

texts:
In Shmeul Aleph Perek Gimel Shmuel becomes a Navi.  Pasuk Gimel Pasuk Daled it says that Hashem called to Shmuel and he(Shmuel) said Hineni.  But them Pasuk Hey continues by saying the Shmuel ran to Eli because Shmuel thinks Eli is calling him.  Then for two more times Hashem calls Shmuel by his name and then runs to Eli who sends him back before Eli finally realizes it is Hashem who is calling Shmuel. Each time Shmuel speaks to Eli he says Hineni.

How do we understand that Shmuel seems to respond to Hashem in Pasuk Daled and then runs to Eli because he thinks Eli called him?  Who does Shmuel think he is speaking to?


texts:
I read online that one cannot take a shortcut from one area of the shul to another if it cuts through the area of the bimah. The pertinent line is:

  Just as the Mizbeiach was elevated, our Bimah, too, is elevated. The elevation is not just for better acoustics or line of sight, it is minhag Yisrael, to the extent that one is prohibited from taking a shortcut from one side of the shul to the other by way of the Bimah platform, because the platform is considered a different, and more holy, reshus.

Is this actually the case and if so what is the source for this?


texts: Can a Torah be made using parchment from a neveilah or treifa?

texts:
I read (will edit source, when I locate it) that the parchment used from a Torah must come from a "kosher animal".

Does the term "kosher" mean "edible" or just an animal that is among the list of being kosher, i.e. split hooves and a ruminant. Thus, can a "kosher list"  animal that was not slaughtered be used as Torah parchment?


texts: Why was Yosef, and not Binyamin, the favored son?

texts:
Bereishit 37:3 says that the reason Yosef was Yaakov's favorite is "because he was a son of his old age".  But while Yosef is a son of Yaakov's old age, so is his younger brother Binyamin.  Further, Binyamin is the last child of Yaakov's favorite wife, who died giving birth to him -- so her last act in this world, in a sense, was giving Yaakov his twelfth son.  It therefore puzzles me that Binyamin, the baby of the family and one with seemingly-special attachment to Rachel, isn't Yaakov's favorite.  Why is that?

Rashi's comment on this verse is:

  a son of his old age: Heb. - בֶן זְקֻנִים, for he was born to him in his old age (Pirkei d’Rabbi Eliezer, ch. 38). Onkelos rendered: for he was a wise son to him. Whatever he had learned from Shem and Eber he gave over to him. Another explanation: for his (Joseph’s) features (זִיו אִיקוֹנִין) resembled his own (those of Jacob). [From Gen. Rabbah 84:8]

Pirkei d'Rabbi Eliezer as cited by Rashi doesn't address my question, as already explained.  Onkelos (as explained by Rashi) gives reasons for Yosef to be favored, but they don't seem to be tied to the p'shat (child of Yaakov's old age).  Ditto the explanation from B'reishit Rabbah.

It could be that Yaakov doesn't favor Binyamin because he'll always be a reminder of his mother's death, but I haven't found anything that actually says that yet (so it's just an idea).  Are there other interpretations that address this question?


texts: Hitting vs rape/seduction of a young girl who gets the money for the damages

texts:
It seems that:
When a girl is damaged by someone hitting her, at least part of the damages go to her
Halacha 14 here and HM 242.6

But if she was raped/seduced ALL the damages go to the father
Halacha 14 here and Ramo EH 177.2

Related
HM 270.2 and EH 37.1

Why the difference?
Sources discussing the difference and it's reason please?

(I guess because he has the authority to marry her off so all damages regarding relations go to him, but this is not the case with her body, but I did not find a source stating this)


texts: What is the earliest referrence to Hashem as a paternal figure?

texts:
It's in the Talmud, many pizmonin and prayers like Avinu Malkenu, and lehavdil, Hashem is called "father" in the new testament very often. But I can't recall Hashem being called father in the Tanach. Anybody has some knowledge on this and why is it so?

In Sotah: "ואין שואל על מי לנו להשען, על אבינו שבשמים"
In Taanith: "אבינו מלכנו, אין לנו מלך אלא אתה"


texts:
I read an article a while back (maybe over a year ago?) in the Mishpacha English Magazine (I'm pretty sure, although it may have been in the Ami) that discussed a certain machlokes Tanaim about how to divide some disputed amount of money among different parties (that is all I remember of the case). There was a discussion if two people claim it, or three or more. Perhaps it was a discussion if someone stole something but doesn't know from who and there are several claimants it was them (but I'm not sure of that).

One of the opinions is very difficult to understand the theoretical basis behind, and the article quoted a Rishon as saying it is incomprehensible. The Halacha, of course, is paskened according to other opinions on how to do the division.

Then the article went on to say that that according to modern game theory this incomprehensible opinion was in fact comprehensible and consistent with this theory. I distinctly remember the specifics of the game theory not being discussed.

So which Machlokes Tanaim is this? What is the case, and the source? (The statement that one of the opinions is incomprehensible is probably enough to recognize it, but I have a feeling I'll recognize the case if I see it again).

Bonus points: What idea in Game theory helps explain the hard-to-understand opinion?


texts: Why didn't the Ten Martyrs answer differently?

texts:
Without arguing either the historicity or the historical accuracy of the midrash of  Eleh Ezkerah, the 10 Martyrs, I am wondering about the details of the story as told. According to the version on the Chabad website, the ten are asked

What is the law with regards to he who kidnaps a man from the Jewish nation and sells him [into slavery]?” The rabbis replied that Torah mandates that such a man be put to death. “If so,” continued Turnusrufus, “where are your forbearers who sold their brother into slavery? Had they been here, I would have prosecuted them before your eyes. As for you, accept the decree of heaven, for since the times [of the 12 tribes] there have never been 10 sages of your stature [alive at one time]. Take upon yourself to die in accordance with your law; for Joseph the son of Jacob was kidnapped and sold by his 10 brothers, and their punishment has never been exacted.

What troubles me is the rashi on Bamidbar 7:22 which references the medrash Rabba and reads

One young he-goat: to atone for the sale of Joseph, about which it says, “and they slaughtered a kid” (Gen. 37:31).

In terms of the narrative, the Rabbis had a perfect answer -- the kidnapping was atoned for by the specific offerings in the desert. Now, while God might have intended them to be killed for other reasons and the voice from behind the curtain might have intended things to end as they did, it seems that the rabbis in the story should have objected to the charge as having been resolved generations before. However, it seems that according to the language of the Eleh Ezkerah, the required punishment is death so the claim in rashi, that an offering atoned, could not be true.
Is the rashi/M"Rabbah wrong or did the composer of the Eleh Ezkerah ignore the fact for literary reasons, or is there another halachic wrinkle involved?


texts:
I understand a number of reasons why the Jewish community keeps so many rules to the level of minutiae. But why SUCH a level of intricacy in some of these laws?

I looked through a large book on the laws of brachos, because this is one aspect of Jewish practice that resonates very loudly to me (I’m in the conversion process). I love that we make these blessings, and that all make them in the same way. But why so much detail about exactly when and how? It’s essentially just a way of blessing God, right, and thanking Him? And these are for the most part rabbinically designed (so I'm not asking why God cares for details; I'm asking about the additional ones that have been instituted by the community).

Would people really go way off the path or out of sync if the blanket rules were simpler, open to a bit of interpretation but still a real and binding idea? It is strange to me to be told you can waste a blessing, or that you should be careful exactly how much you ate or when you pray.


texts: Why does Jewish law and tradition specify times for saying Shema?

texts:
This question is asked at a very basic level, not deeply aware of Judaism or the process of Jewish law. I'm not Jewish so it isn't directly applicable to me, but it helps me to ask a broader question I have by anchoring it to something specific.

I read in the Talmud, Berachot 2a, about the time from which a person can say Shema in the evening. It's connected to the words in Deuteronomy to remember God's commandments when you're lying down and when you're getting up. I can see the connection, and the way in which saying this prayer helps both individuals and your community (together) to remember and fulfil the letter and spirit of this integral instruction. I also understand some of the reasons individuals should do what the community is doing (and was doing in the times of the Talmud's redaction), in things like this. What I'm confused about is the stretch from simply saying it whenever you go to bed to this whole concern of deciding what time is appropriate to do so every day. The Gemara asks why the question 'from what time' was brought, but the answer isn't given on the level that I'm wondering about.

Maybe there's an opportunity here for me to learn something about the process by which you pass on and work with the oral law. Do you think this interest with times is a 'fence' measure to make sure an original (oral) Torah law to say Shema is kept, similarly to the statement in the mishnah about why the sages said 'until midnight'? Or do you think this practice of saying Shema itself emerged not from a Torah law per se, but from a desire by the priests and leaders to create a tradition that would allow clear memory of and commitment to the things spoken of in Deuteronomy; and then times were also given? Or do you think that Shema was said at particular times from the days of Moses, and that the mishnah here was recording something original to the oral Torah? How much can we say about the background behind these things? If not much can be known about the history of it, then it doesn't matter, but I want to know if I'm missing something.

I'd value hearing more about how rabbinic tradition handles things like this, to come to the decisions you have before you today, with reference to this particular question. What is the connection between what is written in the verses and what is passed down through the generations, here? And on the deepest level of the community's understanding of this, can we know why it matters to specify times for saying it?

Edit: I'm not challenging the validity of the Talmud or the binding nature of practice about this point, within the context of Judaism... just wondering if there's anything else in rabbinic writings about how the Shema came to be said in this way. Or if it did happen to be a case of rabbinic tradition and fences, how it might typically/hypothetically have happened within the processes of Jewish law.


texts: What primacy to give to learning halacha?

texts:
Consider a person who follows all of the halachos (he is aware of) that are involved in daily living. Any free time that he has is devoted to learning Torah. This person, however, is not proficient at all in the halachos of Shabbos and is certain to transgress Rabbinic and even Torah law every Shabbos.

The question is: Is this person allowed to learn anything other than the halachos of Shabbos until he can for sure keep Shabbos without transgressing any laws? Is he allowed to learn daf-yomi, for example, or learn gemara be'iyun if that means that the time spent learning the gemara will translate into time not learning hilchos Shabbos?

My thoughts are: Maybe this person is only allowed to learn hilchos Shabbos at this point because when he has free time and he is choosing what to learn, if he knows that not learning hilchos Shabbos will (indirectly) cause him to transgress a law, he is responsible now to make sure that does not happen.
Alternatively maybe he is not obligated to only learn hilchos Shabbos because 1) if such an idea is true I would have expected to see Rabbi's make a point of it, which I haven't and 2) a person is supposed to learn a broad spectrum of Torah (Tanach, Mishna, Gemara, Mussar and halacha lema'aseh).

(I chose hilchos Shabbos as an example. The scenario can easily be played out with any other halachos, e.g. hilchos berachos, tefillah, seudah, richuk min ha'arayos, tznius, Rosh Chodesh, bathroom, not to mention Hilchos BEIN ADAM LE'CHAVEIRO etc. etc. etc.)


texts: Is anyone else mentioned in pairs within the Mishnah?

texts:
Apart from the five zugot (listed below), is anyone else mentioned in a pair within the Mishnah?
Five zugot:

Yossei the son of Yoezer of Tzreidah and Yossei the son of Yochanan of Jerusalem
Joshua the son of Perachia and Nittai the Arbelite
Judah the son of Tabbai and Shimon the son of Shotach
Shmaayah and Avtalyon
Hillel and Shammai


texts: Why don't we say Rav Sadiaa Gaon's prayer for before and after baths?

texts:
In Rav Sadiaa Gaon's prayer book, he lists a short prayer for before and and after baths. Why isn't that said anymore (I'd assume it was said in his time)?
The text I'm referring to can be found here: http://www.hebrewbooks.org/pdfpager.aspx?req=20685&st=&pgnum=148&hilite=


texts:
In the third parashah of Shema' (maftir from P' Shelach) we have a divergence of cantillation on the words ולא תתורו. In R' Wolf Heidenheim (see Koren for a contempary example) these words are cantillated with kadma veazla (ול֨א תת֜ורו) whereas in Breuer (Keter Yerushalayim) they are tied together and vocalised with an azla-geresh (ולא־תת֜ורו).
What is the mesorah of these two variants ?


texts: Source of opinion that Talmud Yerushalmi was corrupted by Karaites

texts:
In the entry for Talmud Bavli/Yerushalmi in Chida's Shem Hagedolim Hashalem (c.1800, the older versions do not have this paragraph), he references a theory from maskilim of his time that the Rabbis chose the Talmud Bavli over the Talmud Yerushalmi since the Yerushalmi might have been corrupted by the early Karaites, although Chida himself strongly opposes this view:

Do we have any other records of this suggestion, and who might have made it? In other words, who might the "maskilim haacharonim" be?


texts: What can not be a legitimate Orthodox interpretation of the Torah?

texts:
I understand that in theory everyone can interpret the Torah and find his own Chiddushim from a renown Rabbi to a secular Jew, young and old, Jew and non-Jew. Today we can see myriads of Perushim and whole books by secular Jews and non-Jews with no relation or foundation to our tradition.

Are there any rules that cannot be broken by interpreters that we, the Orthodox Jews will see as legitimate? Or, on the other hand, what interpretation we can clearly say are illegitimate in our view?

For example, can one tell a Chidush that contradicts Rashi, or Gemmorah or the 13 principles?


texts: Israeli Chazzan outside of Israel says "tal umotor" at the right time for him but not us

texts:
We know that the shaliach tzibbur must follow the local custom even to the extent of his own silent Amidah .

What should be done, then, when a resident of Israel who is acting as shaliach tzibbur outside of Israel between 7 Cheshvan and 4/5 December, already said “vetain tal umotor”in the repetition of the amidah?

It seems to me that he must correct the mistake; is that right?


texts: Significance to the number of stripes on a tallis?

texts: For Orthodox Ashkenazim, the most prevalent custom is to wear a tallis gadol with black stripes. In my area, I've noticed that the vast majority (of non-Chabadniks) wear tallesim with five thick black stripes of even width (on each side), while a smaller number wear tallesim with three black stripes, with the middle stripe somewhat thicker than the other two. (In both cases, this doesn't count the stripe nearest to the edge, which is usually made up of a number of very small stripes). What is the significance of the number of stripes on a tallis? Is five stripes simply the customary number of stripes for Tashbetz tallesim?


texts:
How could there be two different Talmuds (Babylonian and Jerusalem) if they are both stemming from a direct oral tradition from Sinai?

Thank you


texts: What is the difference between Mitzvah Goreres Mitzvah and Schar Mitzvah Mitzvah?

texts:
The Mishnah in Avos (4:2) says:

  בן עזאי אומר הוי רץ למצוה קלה ובורח מן העבירה שמצוה גוררת מצוה ועברה גוררת עברה ששכר מצוה מצוה ושכר עברה עברה

  Ben Azai says, “Run toward a light mitzvah and flee from an aveirah, for a mitzvah leads to a mitzvah, and an aveirah leads to an aveirah; for the reward of a mitzvah is a mitzvah, and the reward of an aveirah is an aveirah.

The Mishnah seems awfully repetitive. Why does Ben Azai use both the phrasing of “a mitzvah leads to a mitzvah” and “the reward of a mitzvah is a mitzvah” (and likewise by aveiros)? Don’t they mean the same thing?


texts: What does Judaism have to say about ADHD?

texts: I have been diagnosed with AD/HD. I have often struggled in school and social interations. Even relationships have often not been smooth for me. What sources does Judaism have about AD/HD or learning difficulties in general. Cited sources are preferred so I can read them for myself.


texts: What is the source for a Bar Mitzva seuda?

texts: What sources are there for our minhag of doing a Bar Mitzva Seuda (meal), and do the sources state that the seuda must specifically be done on the day of the Bar Mitzva (or the night of)? And is this seuda actually a Seudas Mitzva?


texts: Why is Kabbolas Shabbos shortened on Shabbos Chol HaMoed / Shabbos Yom Tov?


texts:
According to what I've been told by several people who have inquired of "practicing" (is that the right word?) Freemasons, and supported by Wikipedia, "Freemasonry explicitly and openly states that it is neither a religion nor a substitute for one. 'There is no separate Masonic God', nor a separate proper name for a deity in any branch of Freemasonry."

So for purposes of a fear of worshiping a false god, there should not be any prohibition.

But what about Darkeihem?

What about engaging of some foreign worship (ie., the rituals, ceremonies, etc., that praise G-d - even allowing one to identify G-d however he chooses/believes - are not Jewish rituals, ceremonies, etc.)?

What about using masonic symbols?


texts:
I've heard that even if kosher ingredients and equipment are used, the food cooked (i.e. using heat) by a Gentile isn't kosher in most circumstances. I am wondering what the opinions are regarding whether that also affects the equipment that is used.

This is specifically relevant to me: since I'm not Jewish, can I cook for myself in a kosher kitchen? But I'm not looking for a ruling; I would always ask permission from people regarding their own kitchens :) I just want a clearer idea about what should be asked.


texts: Is a person allowed to sit in someone's reserved shul seat before that person appears?

texts:
My shul sells tickets for High Holiday seating. These are paid specific seats for the person who reserved them.

Sometimes, outsiders attend the shul on Rosh Hashanna. Our shul doesn't refuse them entry, and, most likely, doesn't check where these people sit. Most of them haven't paid for tickets either b/c they don't know the rules or b/c they can't afford it. So they sit in any empty seat that they can find.

Is there anything halachically wrong with someone sitting in these paid seats before the payee arrives? Is the seat considered the payees "property" even if he never shows up, or does he own it only from the time that he attends the shul? Does it matter if the payee stipulates in advance that no one should sit in his seat at all? (I know that may sound strange, but in my shul, some people are overly sensitive about this. They really don't want anyone ever sitting there even if they don't show up!)

My question is most applicable to Rosh Hashanna / Yom Kippur, but could apply to any time of the year, as well, such as a (un)paid makom kavu'ah.


texts:
Question 1:
Yeshayahu 45:7 describes the fact that Adonai created rah.
Bereshit 1:31 tells us that Adonai did watch all that he had made and saw that it was tov me'od. If something like rah is created and one of the components of that which is called tov me'od then.. What is rah good for? (why was it created in the first place?)
(How does rah give us free choice? doesn't it attracts us to doing bad things?)

Question 2:
Why was it forbidden to take knowledge of rah if HaShem created rah; or created the tree of knowledge tov v'rah? Why wouldn't HaShem allow the first human beings to take knowledge that which is tov and that which is of rah? (why else does this verse says: 'knowledge tov V'rah? - tov AND rah). Because from a human view it would seem that this knowledge/understanding could help us to do the good/right thing and refrain from doing the bad thing.


texts: Non-grape based replacement for the Daled Kosos?

texts:
I have a family member who absolutely refuses to drink products made from grapes - wine, grape juice, etc. - because it "makes them feel strange (and tired)."

During Shabbos they usually either have someone else drink their cup or they say kiddush over challah.

But what about the daled kosos? If someone absolutely refuses to drink grape products, even a little bit, what should be done? Is there an acceptable replacement for the wine/grape juice?


texts: Where can I find a Slavita print Gemara online?

texts:
Before the Vilna Shas print, there was the Slavita print (as well as others). There are many questions about this Vilna print (from which most Gemaras nowadays are reprints). I'm interested in seeing the differences between the prints (and I'd rather see a print as close as possible to the Romm brothers).

Is it available online?


texts:
This is a tad embarrassing, given that I've been wearing tefillin for decades, but I've always had trouble wrapping the retzuot around the battim when putting away tefillin.  Quite frankly, I've taken to putting the tefillin in my bag without wrapping the retzuot up, which I'm worried will be bad for them.

Does anyone have easy instructions (preferably with pictures) on how to properly wrap up the retzuot after using tefillin?  I personally own Ashkenazi Tefillin Mehadrin (for lefties; wrapping "out"), if that affects the answer.


texts: The ordination of the five students of Rebbi Yehuda Ben Bava

texts:
In Sanhedrin 14a, the Gemara is explaining how semicha is given. It gives the story of how Rebbi Yehuda Ben Bava gave semicha to his five talmidim. The Gemara asks: how can Rebbi Yehuda Ben Bava give semicha alone? Don't you need at least 3 judges? The Gemara answers that there were two other people there as well, but they weren't mentioned because of the honor of Rebbi Yehuda Ben Bava.

There is a discussion whether all three judges need to have semicha to confer semicha or if only one needs to have semicha. The Ran wants to prove from here that only one needs to have semicha, since if the other two had semicha, they would be mentioned.

My question is: why does Rebbi Yehuda Ben Bava need two extra people according to the Ran? Let him take two out of the five talmidim and give semicha to the other three, then take two and confer semicha to the last two. It seems the fact that Rebbi Yehuda Ben Bava brought two others seems to imply that they all need semicha.


texts: What did a "don't-issue-rulings" semicha (ordination) look like?

texts:
Again from the biography of Rabbi Moshe Feinstein found in Igrot Moshe Volume 8 (emphasis added):

  Many approached [him] for ordination, and he was not difficult on them. Some ordinations were anticipatory, in the hope the student would later be fit for issuing rulings (psak); some were a matter of honor, for those who had studied a great deal and needed something to show for it; some included written instructions not to ever issue a ruling.

What would that type look like? ("The semicha that wasn't?"). Was that caveat in the original document, or a second one?

(And would anyone who held one of these confess to doing so?)


texts: Mamrim 3:1 - Who is the Rebellious Elder Mentioned in the Torah?

texts:
In Mamrim 3:1 - Who is the Rebellious Elder that Rambam is referring to, and what passage in the Torah mentions this person as: "The Rebellious Elder"?

  Mamrim 3:1 - A person who does not acknowledge validity of the Oral Law is not the rebellious elder [who is this??] mentioned in the Torah. Instead, he is one of the heretics and he should be put to death by any person.


texts: Angels created through the deeds of man?

texts:
Pirke Avos 4:11

  Rabbi Eliezer the son of Yaakov would say: He who fulfills one
  mitzvah, acquires for himself one angel-advocate; he who commits one
  transgression, acquires against himself one angel-accuser. Repentance
  and good deeds are as a shield against retribution.

What are earlier sources about the nature of these angels?


texts: Looking for a list of Mikva'ot in the U.S. or Canada that have ramps

texts:
A while ago, someone asked me if there are any mikva'ot in the U.S. or Canada that have ramps or some other means for a woman who has trouble navigating steps to enter the mikvah? Does anyone know if there's a list of these places?

Knowing where these places are would be a factor for vacation plans as well as possibly moving to that community. As I understand, (haven't spoken to her in a while), it's possible that she may not have attended a mikvah in several years because she cannot get up and down the steps.


texts: What exactly constitutes the 13 attributes for the purpose of not saying them without a minyan?

texts:
The answers to this question mention that the 13 attributes of God are not said in selichos when davening without a minyan. If one is saying selichot without a minyan, exactly what parts constitute the 13 midot which are skipped?
Is it just the attributes themselves Hashem, Hashem... v'nakei? Does it include some of the paragraphs before or after? If so, which ones? Is the answer the same in other contexts (e.g. Tachanun)?


texts: When did people stop wearing Tefilin all day?

texts: At what point in history did most religous people stop wearing Tefilin all day?


texts: What is the Halachic protocol for assessing an alleged Apikores?

texts:
Today, people cavalierly throw around accusations of Apikorsut to identify practically anyone who doesn't think the identical way as them. Throughout Jewish history, claims of Apikorsut have been behind some of the most vicious character assassinations of celebrated Jewish leaders.

An Apikores is legally defined by Rambam in Hilchot Teshuva 3:8 as:

  שלשה הן הנקראים אפיקורסין:
  האומר שאין שם נבואה כלל ואין שם מדע שמגיע מהבורא ללב בני האדם,
  והמכחיש נבואתו של משה רבינו,
  והאומר שאין הבורא יודע מעשה בני האדם.
  כל אחד משלשה אלו הן אפיקורוסים.

"There are three that are called "heretics" (apikorsin): One who says that there is no such thing as prophecy and there is no such thing as information that is passed from the Creator to the heart of man. And one who denies the prophecy of Moses, our teacher. And one who says that the Creator does not know man's actions. Any one of these is considered an "apikores" - heretic."

Suppose that a reliable person informs you that someone with an otherwise perfect חזקת כשרות has been "teaching Apikorsut". Do we immediately accept the claim and distance ourselves from that person (or even hate them), or is there some process via which the accused's status can be ascertained? And would the process be any different if we had an active Sanhedrin which was accepted by all of Yisrael?

What if there is no way to verify for sure if he had actually taught Apikorsut at any point, and he himself insists that he is committed to these principles as codified by Rambam? Does his own word carry any weight?


texts: Does anybody know of a source for the minhag to recite daily the perek of tehillim corresponding to your age?


texts: Sources on the parameters of Eilu VeEilu

texts:
There's a concept in the gemarra known as Eilu VeEilu:

  יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן

  Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God.

I'm wondering if there are any sources that discuss the parameters of such a concept. When does it apply? To who? Is this related to shivim panim latorah? I'm assuming some Achronim discuss how far this idea goes. For example, Pachad Yitzchok Chanukah 3:4 writes

  הוא היסוד כי גם השיטה הנידחית מהלכה דעת תורה היא, אם רק נאמרה לפי גדרי המשא ומתן של תורה שבעל פה

This sounds kind of broad and I'm not sure where it applies.


texts: Why does almost every community say Lecha Dodi?

texts:
The prayer Lecha Dodi was composed in the 16th century which is relatively recent as the general Nusach of prayer was founded between 516 BCE – 70 CE by the Anshei K'neset Hagdolah, and its rare that everyone, ~2000 years later, adds a set prayer (not counting Piyutim - poems - on holidays) to the service.

What was so appealing about it? Why did almost every community add Lecha Dodi to Kabalat Shabbos?


texts:
Torah says many times that we're obligated to write Torah scrolls, read them in public and study them.

Writing a Kosher Torah scroll while following all the requirements (parchment, ink, intentions, etc) is a tedious and expensive task and eventually, Chumashim were invented - writing the Torah in a "non-Kosher" way: either in stone or on paper, in print, vowelled, with interpretations, just as we currently know it.

What is the origin of this form of writing of sacred texts? Who mentions it first? Was it common in Rabbinic times or only later?


texts: How to find a chavrusa for a difficult topic

texts: How would one go about finding a rabbi/rav with whom to have a chavrusa if one is picky and has specific needs -- i.e., for someone with particular qualities, or who is highly learned in a niche area? Assume one is not in a yeshiva or seminary, and one does not want to work with the rabbi of one's community/shul. Obviously, asking around--i.e., asking that very rabbi--would be a good way to start. But is there any way to go about finding a chavrusa who meets specific requirements?


texts: Piskei Teshuvos on sleeping before Shacharis if one was up all night

texts: Halachipedia says that Piskei Teshuvos 89:22 and Ishei Yisrael 13:31 rule that one may not go to sleep within half an hour of alos hashachar if one was up all night before davening Shacharis.  Can someone who has access to the Piskei Teshuvos and/or Ishei Yisrael copy and paste what they say in those places in the original Hebrew?   Thanks.


texts: How does tumah work in the sale of an oven between a householder and a baker?

texts:
The mishnah at Keilim 5:5 describes the susceptibility to tumah of an attachment to a pottery oven (translation from Sefaria):

מוסף התנור: של בעלי בתים טהור; ושל נחתומין טמא, מפני שהוא סומך עליו את השפוד. רבי יוחנן הסנדלר אומר, מפני שהוא אופה בו כשהוא נדחק.
The additional piece of a householder's oven is clean, but that of bakers is unclean because he rests the roasting spit on it. Rabbi Yohanan Hasandlar said: because one bakes on it when pressed [for space].  See here page 27

This distinction between a householder and a professional/shopkeeper comes up in several other places as well, arising from their different uses for utensils.
If a householder sold an oven to a baker, is the "additional piece" suddenly susceptible to tumah as soon as it's acquired by the baker, or do we say that since it was insusceptible to tumah after it was completed as a utensil, it will stay insusceptible? If a baker sold an oven to a householder, does it lose its susceptibility as soon as the householder acquires it? Does it matter if it was tahor or tamei upon acquisition?


texts:
This answer brings sources that suggest that the Idol of Micha was present in the tribe of Dan even in the desert. This is also implied by Targum Pseudo Jonathan when Amalek attacks in Exodus, (second to last paragraph), and mentioned by Rashi in Sanhedrin 103b.

Given the drastic action taken in response to the Golden Calf, or against the blasphemer, why was the Danites idol worship, or at least idol posession, abided by God and the rest of the tribes? Sources in the answer I've cited attributes the name of the Naftalite prince the objection against Dan's actions, so it seemingly was a known transgression.


texts: Many communities had the custom to say a prayer for the local secular government. I am looking for sources of varient nuschaos (i.e. versions).


texts: Why is the afternoon prayer called minchah?

texts:
The first mishnah in the fourth chapter of Berachot reads:

  תפילת השחר עד חצות
  ...
  תפילת המנחה עד הערב
  ...
  תפילת הערב אין לה קבע

  The morning prayer may be recited until midday ... The afternoon prayer may be recited until evening ... The evening prayer has no fixed time.

The names given for the morning and evening prayers refer to the time of day when they are recited - שחר means morning and ערב means evening.

But the word minchah seems to have nothing to do with the time of day. The word seems to mean 'gift', and is also the generic name for grain-based offerings.

So why is the afternoon prayer referred to in this way? Why not call it, say, tzahorayim?


texts: Articles on Care of terminally ill patients according to Halacha

texts: Can someone suggest a well-written article on the treatment of terminally ill patients according to Halacha?


texts: I would like to know about the acceptability of a person living as fully Jewish before a conversion. I know someone who did: Payos, Side-locks, Kippah, etc - fully as a Jew. Is this common? Are there those who do this without ever converting and/or without intending to convert?


texts: Where in the torah is contempt of court condemned?

texts:
I looked at google for contempt of court and torah. Two sources that I see is this:

https://www.ou.org/torah/mitzvot/taryag/mitzvah69/

It has a rule saying you shouldn't curse the elohim.

Not only the meaning is ambiguous, because elohim can also mean gods, it has another problem.

Contempt of court usually means disobeying court order, not cursing judges.

Is there any mitvah that says that jews need to do what the court tell them to?

For example, say 2 jews bring their case to Moses, or Gibeon or any other judges. And then Gibeon says, "Okay, Bob, you own the house. Charlie, get out." Is there any obligation for Charlie to actually get out because the court already decided that Bob own the house.

If not, what's the point of the whole court system if no body have to obey its decision?

I think I read that somewhere but finding "Contempt of court torah" in google shows nothing.


texts: May a male swim without a head covering?

texts: Having never seen a man cover his hair with a kippah while swimming I always assumed it was permitted to do so. However I am curious if there is any halachic discussion recorded which explicitly permits a man to swim without a head covering.


texts:
As I understand it, we don't make prayers of request (bakashot) on Shabbat (cf Rambam Shabbat 30:12).
For that reason, we omit so many liturgical requests because of shabbos - e.g., Avinu Malkeinu, tachanun, the 13 attributes, singing during birkat kohanim, most of the amidah.

If that's so, then why are we allowed to make requests during the Torah service - e.g., mishebeirach, birkat hachodesh, yekum purkan, Kel malei rachamim, prayer for the country, prayer for Israel?


texts: Taking Three Steps Back after Amidah while somebody is still davening

texts: I can't for the life of me figure out why people in America (in E"Y I have seen people being makpid) who are totally not makpid on this. Why!? It's an explicit halacha in Shulchan Aruch!


texts: Ascending or descending order when mentioning units in a number?

texts:
I noticed an apparent conflict when the Torah uses units of a large number. It seems to occur with mentioning someone's age.

Examples:

Breishit 23:1 Sarah lived 100 years and 20 years and 7 years

vs.

Breishit 47:28 Jacobs' life was 7 years and 40 and 100 years

In the first case, the units are in descending value (100, then 20, then 7). IN the 2nd, they are in ascending value (7, then 40, then 100.)

Why is there a change in the ordering of the units?


texts: Is a silent/mental bracha considered valid?

texts:
It appears to be the custom everywhere to say brachot out loud that others can hear.

However, I recall that Shimon Bar Yochai in the Gemara prescribes saying your brachot very quietly and in all humility (I have no idea what is the exact location). Bar Yochai had a more intoverted approach to spiritual living, and personally I've found it more meaningful to say brachot silently than out loud.

So what are the sources saying on whether a silent/mental bracha is considered valid?


texts:
In the Bavli, Shabas 7, amud 1, Rashi twice uses the word "בטל" in contexts where I don't understand its meaning. I wonder whether anyone can help.
The first time is:

ברשות הרבים כי האי גוונא מקום פטור הוא ובטל ומותר לרשות הרבים ולרשות היחיד
In a public thoroughfare, such a thing [viz, something less than four tefach wide] is a m'kom p'tur (place of exemption), and it is בטל and permitted to the public thoroughfare and to the private property.

The second is the hypothesis

דאין רה״י שולטת בחצר באויר למעלה מי׳ אלא מקום פטור הוא ובטל אף לגבי רה״ר
that private property doesn't control, in a yard, the air above ten tefach: rather, it's a m'kom p'tur and בטל even vis à vis the public thoroughfare.

What is this בטל? What sort of being nullified or canceled (I guess, since those are its usual meanings) is this? What does בטל mean here?


texts:
As a follow up to the controversy regarding the Costa Concordia

If a ship is in danger of sinking, is the captain allowed to save himself first, or must he be the last man off the ship?
Do the men have to save the women and children first, or is it first come first served to the rescue boats?


texts: Why were the ox and the goat intertwined before taking them out to be burnt?

texts:
Why did the Kohen Godol intertwine the ox and the goat before taking them out to be burnt as it says in the Mishnah Yoma 6 (7)

  בָּא לוֹ אֵצֶל פָּר וְשָׂעִיר הַנִּשְׂרָפִין. קְרָעָן וְהוֹצִיא אֶת
  אֵמוּרֵיהֶן, נְתָנָן בְּמָגֵיס, וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ.
  קְלָעָן בְּמִקְלָעוֹת וְהוֹצִיאָן לְבֵית הַשְּׂרֵפָה


texts:
Commenting on the Shulchan Aruch in siman 289 which states that one may not taste anything before kiddush shabbos morning, except water, the Biur Halacha s.v. Chovas Kiddush writes that that it is simple that whoever has a hetter to eat before prayers, such as one who is eating for refuah, such as mentioned in siman 89 siff 3, must make kidush first.

In siman 89 #22 brings various circumstances and details whether one can drink coffee before prayers are brought up. The Mishna Berurah ends the discussion by giving his hetter for someone to coffee for refuah. This is obviously not using a 'coffee is only water' hetter as the Shulchan Aruch there allowed water as well. The hetter for water is that it is not haughty to drink it before praying. Coffee, as mentioned, needed the logic of refuah to be allowed.

So, does this person need to make kiddush before he drinks his coffee? It would seem he does, but as far as I know, nobody makes kiddush before having a cup of coffee shabbos morning before shul.


texts: "Oseh ma'aseh braishis” on a rainbow. Is this a brocho levatoloh?

texts: Someone made the brocho of “oseh ma'aseh braishis” on a rainbow. Is this a brocho levatoloh?  What sources deal with this issue please? (I have posed the shaaloh to my Rav.)


texts:
Ritva (commentary to Brachos 15b) writes that Torah need not be enunciated out loud during study.
Which other Rishonim espouse this view?

I am not asking regarding side issues such as verbal recitation facilitating memorization. I am only asking about the actual mitzva itself.


texts: Can my non-Jewish co-worker bring me coffee from the corner cafe?

texts: Assuming coffee is Kosher, would it be alright if my non-Jewish co-worker brings me coffee on a trip to the corner cafe?  May I assume that the co-worker indeed purchased a Kosher item and has not adulterated it in any way?


texts:
In a famous Midrash in Shab. 87a-b, the angels object to the Torah being given to humans, until Moshe proves that it is only relevant to humans because of their nature. In one example, he asks rhetorically, "Do you (angels) have jealousy (that might lead you to kill or covet)?"

Well, to be honest, they were acting rather jealous. So, do angels have jealousy?


texts:
Someone told me that it's assur (or inappropriate? either way...) to break any fast with meat. They didn't have a source, and I wasn't familiar with one, so I looked into it. I only found one relevant halacha.

Hilchos Tisha Baav Simman 558

  בְּתִשְׁעָה בְּאָב לְעֵת עֶרֶב הִצִּיתוּ אֵשׁ בַּהֵיכָל וְנִשְׂרַף עַד שְׁקִיעַת הַחַמָּה בְּיוֹם עֲשִׂירִי, וּמִפְּנֵי כָּךְ מִנְהָג כָּשֵׁר שֶׁלֹּא לֶאֱכֹל בָּשָׂר וְשֶׁלֹּא לִשְׁתּוֹת יַיִן בְּלֵיל עֲשִׂירִי וְיוֹם עֲשִׂירִי. הַגָּה: וְיֵשׁ מַחְמִירִין עַד חֲצוֹת הַיּוֹם וְלֹא יוֹתֵר (הַגָּהוֹת מַיְמוֹנִי); אִם חָל תִּשְׁעָה בְּאָב בְּשַׁבָּת וְנִדְחָה לְיוֹם א', מֻתָּר לֶאֱכֹל בָּשָׂר וְיַיִן יוֹם ב', אֲבָל בַּלַּיְלָה אָסוּר מִפְּנֵי אֲבֵלוּת שֶׁל יוֹם (מַהֲרִי''ל).

  In the evening of the 9th of Av, a flame engulfed the Heichal and burned until sunset of the 10th. Therefore the custom is to refrain from meat and wine on the night of the 10th and the day. Rema: some are strict until noon and no later. If Tisha Baav falls on Shabbos and is pushed off until Sunday, it is permissible to ear meat and drink wine the next day, but not the night after due to the mourning of the day.

You can infer from this that only after Tisha Baav a person shouldn't break their fast with meat, unlike other fasts. However you could argue that in general you shouldn't and after Tisha Baav is more strict since you can't have meat even after you break your fast.

However the Rema's last halacha is telling. If Tisha Baav is pushed off to the next day, really there's no problem eating meat afterwards, if not for the problem of the mourning of the day.

The Mishnah Berurah Seif kattan 5 infers:

  ה) מפני אבילות של יום - משמע דרק בזה מפני אבילותו של ט"ב מחמרינן גם בלילה שאחריו דהוא כמו בין המצרים דיש אנשים שמחמירין על עצמן מבשר ויין אבל בשארי תעניתים אין להחמיר בזה:

  Because of the mourning. Sounds like it's only because of the mourning of Tisha Baav are we strict not to eat meat even the night after, since it's like the 3 weeks that there are those who are strict not to eat meat. However regarding other fasts a person shouldn't be strict.

However, the MB is discussing eat meat that night, not with what to break your fast.

Is there anyone who actually prohibits breaking a fast with meat?


texts: Why did Geviha ben Pesisa give the response that he gave to the Mitzri'im?

texts:
Sanhedrin 91a records the following exchange:

שוב פעם אחת באו בני מצרים לדון עם ישראל לפני אלכסנדרוס מוקדון אמרו לו הרי הוא אומר (שמות יב, לו) וה' נתן את חן העם בעיני מצרים וישאילום תנו לנו כסף וזהב שנטלתם ממנו
Further, one time, the children of Mitzraim came to judgement with Yisrael before Alexandar the Macedonian. They said to him, "Behold, it says (Shemos 12:36), 'And Hashem gave the grace of the nation in the eyes of Mitzraim, and they lent them.'" Give us the silver and gold that you took from us!
אמר גביהא בן פסיסא לחכמים תנו לי רשות ואלך ואדון עמהן לפני אלכסנדרוס אם ינצחוני אמרו להם הדיוט שבנו נצחתם ואם אני אנצח אותם אמרו להם תורת משה רבינו נצחתכם נתנו לו רשות והלך ודן עמהן
Geviha ben Pesisa said to the Chachamim, "Give to me permission and I will go and do judgement with them before Alexandar. If they triumph over me, say to them, 'You triumphed over an average person among us.' If I triumph over them, say to them, 'The Torah of Moshe Rabbeinu triumphed over you.'" They gave him permission, and he went and judged with them.
אמר להן מהיכן אתם מביאין ראייה אמרו לו מן התורה אמר להן אף אני לא אביא לכם ראייה אלא מן התורה שנאמר (שמות יב, מ) ומושב בני ישראל אשר ישבו במצרים שלשים שנה וארבע מאות שנה תנו לנו שכר עבודה של ששים ריבוא ששיעבדתם במצרים שלשים שנה וארבע מאות שנה
He said to them, "From where do you bring your proof?" They said to him, "From the Torah." He said to them, "Also I will not bring to you a proof except from the Torah, as it says (Shemos 12:40), 'And the dwelling of Bnei Yisrael that they dwelled in Mitzraim was 430 years.' Give to us the payment for work of 600,000 who you enslaved in Mitzraim for 430 years."
אמר להן אלכסנדרוס מוקדון החזירו לו תשובה אמרו לו תנו לנו זמן שלשה ימים נתן להם זמן בדקו ולא מצאו תשובה מיד הניחו שדותיהן כשהן זרועות וכרמיהן כשהן נטועות וברחו ואותה שנה שביעית היתה
Alexandar of Macedonia said to them, "Return to him a response." They said to him, "Give us time - 3 days." He gave them time. They searched and did not find a response. Immediately they left their fields when they were planted and their vineyards when they were planted, and they fled. That year was a Shemitah year.

Contrast Avos d'Rebbi Nassan 41:9:

כסף מצרים חזר למקומה שנאמר (שמות יב) וינצלו את מצרים ואומר (בראשית מז) וילקט יוסף את כל הכסף [ ואומר (מלכים א יד) ויהי בשנה החמישית למלך רחבעם עלה שישק מלך מצרים וגו׳ ויקח את אוצרות בית ה׳ וגו׳].
The money of Mitzraim returned to its place, as it says (Shemos 12:36), "And they emptied out Mitzraim," and it says (Bereishis 47:14), "And Yosef gathered all the money." And it says (Melachim 1:14:25-26), "And it was in the fifth year of King Rechavam, Shishak, king of Mitzraim, came up...and he took the storehouses of the House of Hashem..."

So why does Geviha answer "You owed us at least that much," rather than "You already got it back"? Is it just that he wants to use Pesukim from the Torah, and this response requires a Passuk from Nach? Or is there a reason why the response he gave was a stronger response?


texts: Why does the standard kaddish formula refer to consolations?

texts:
In listing the praises of God in the standard text of kaddish it states:

  Blessed and praised, glorified and exalted,extolled and honoured, adored and lauded   be the name of the Holy One, blessed be He, above and beyond all the blessings, hymns, praises and consolations that are uttered in the world

the word consolations - וְנֶחֱמָתָא is included. This seems to me to be an unusual form of praise. Is there any documented explanation for how/why this term was included in kaddish?


texts:
If Hillel and Shammai (as individuals) disagreed on only a few cases (which way to light is NOT one of them), then they must have agreed on this issue.
One lights candles each year. How is possible that Beit Hillel and Beit Shammai disagreed on this issue? Are we talking about a disagreement that took place many generations after Hillel and Shammai died so that the people didn't actually see for themselves which way Hillel and Shammai lit? What about a very short term Mesorah?


texts: Does ב"ה actually stand for Boruch Hashem?

texts:
We asked here about writing either ב"ה or בס"ד on the top of a letter. In the question it was assumed that ב"ה stands for Boruch Hashem.

Do we have a source that ב"ה actually stands for Boruch Hashem?

That's what I was taught in school, but it always seemed strange to me that we write B'siyata D'shamya (with the help of heaven) in Aramaic, and Boruch Hashem (bless G-d) in Hebrew. It made more sense to me that it stands for B'Ezrat Hashem (with the help of G-d), as CBO1 answered, since that way the Hebrew and Aramaic match up.

Also, I've seen English letters that start "By the Grace of G-d" (such as this one), which also matches the theme of B'Siyata D'Shmaya and B'Ezrat Hashem.

[I guess you could argue that Grace can mean "blessing", such as in Grace After Meals. But that would still be closer to B'Ezrat Hashem than to Boruch Hashem, since you would be saying "By the Grace of G-d" means "with G-d's Blessing", as opposed to Boruch Hashem, which means "bless G-d".

It makes more straightforward to translate Grace in this context as "favor, or good will", than to translate it as "blessing"]

According to Wikipedia, The book "Toldot Yitzhak" (‘The Offspring of Isaac’), by Yitzhak Karo, Yosef Karo's uncle, offers the meaning of this custom of writing ב"ה (B"H), at the top of every letter, with accordance to the biblical verse: "In all thy ways acknowledge Him, and He will direct thy paths" (Book of Proverbs 3:6)

This seems to be a proof that ב"ה stands for Boruch Hashem, since we acknowledge G-d by thanking him, but I could argue that recognizing that everything comes with G-d's help is also acknowledging Him.

Also, R' Yitzchok Karo may very well be saying that ב"ה stands for בשם ה׳. See here and Alex's note below. Also, Alex points out here that the Rambam would also start sections of his works with בשם ה' א-ל עולם

Update:

I recently came across a letter from the Lubavitcher Rebbe to the Rogatchover Gaon, that may be addressing this issue.

In the letter, Rebbe is asking for a source for putting ב"ה and בעז"ה in a letter, especially since it seems that the Gemara may indicate the opposite. However, it is unclear to me if the Rebbe is asking about putting it in the body of the letter or at the top of the letter.

So it is possible that the Rebbe was looking for a source for this as well. Also the Rebbe writes ב"ה and בעז"ה separately, so this might be a proof that ב"ה actually stands for Boruch Hashem.


texts: Is it permissible to read works of the apocrypha?

texts:
The Mishna in Sanhedrin 10:1 says

וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא.... רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים
These are the ones who do not have a share in the world to come...Rabbi Akiva says: Even someone who reads "outside books"

Do the works of the Apocrypha 1 fall under the category of "Outside books?". This being said, is it permissible to read the works from the Apocrypha? Is this any worse than reading secular fiction or would this be compared to learning from another religion?

1 by which I mean books considered to be included in tanach but were rejected


texts: What's a good beginner-friendly collection of aggadah in English?

texts:
A friend with a secular background is now becoming more connected with Judaism (yay!), and has told me she finds the aggadic stories that fill in the gaps in the torah to be particularly helpful.  (She's already participating in a torah-study group with basic commentaries.)  I'd like to find a suitable collection of aggadah for her -- in English and not written for children.  Options I know about:

Tz'enah Ur'enah, which I previously asked a question about.  (I'm looking for a sourced edition, but she probably doesn't care about that yet.)  I've seen this book once but don't own it yet, so have only a vague sense of its contents.
The comments on that question mention MeAm Lo'ez, a source I don't know.
Sefer ha-Aggadah: while this is where I started, I think it may be a little overwhelming (I was also taking a talmud class; she's not).  A lot of its contents aren't exactly stories anyway but summaries of other rabbinic discussions, and the story-telling is somewhat abbreviated (understandable; it's a huge book as it is!).

What is a good first aggadah collection for an adult learner?


texts: Does Judaism believe the doctrine of predestination?

texts: Is there any indication of predestination doctrine in Judaism?


texts: Saving a Jew's life on Shabbos if s/he does not observe Shabbos

texts:
(This question was inspired by my comment on this question - Are you allowed to save a non-Jew's life on shabbos? (The comment is quoted at the bottom of my question.))

R. Simeon b. Menassia is quoted in Tractate Yoma 85b (Babylonian Talmud) as saying that it is better to desecrate one shabbat to save a Jew's life in order that s/he may live one more week in order to observe shabbat again.

I am seeking to determine whether or not this statement of R. Simeon applies even to Jews who are not sabbath-observers.

  So, if one must break shabbos to save another Jew's life... What if
  the Jew whose life he is saving is that of a Jew who is not shomer
  shabbos? – Adam Mosheh Apr 11 at 4:09

(My question had gone by unanswered in that comment thread, so that is why I am asking it as a question here.)


texts: Can a man go to the mikva on shabbos and yom tov?

texts:
Can a man go to the mikva on shabbos and yom tov ?

What are the issues involved ? What about a warm mikva ?


texts:
Next week I will go to Philadelphia, and I don't know the place. Since other sites tend to be outdated, I thought that we may help each other by listing synagogues and restaurants, whenever someone travels abroad. Therefore I would like to ask those, who know Philadelphia, to give me some ideas. I'm mainly interested in Ashkenaz (but feel free to add others).

To facilitate my job, give one single answer and edit that one. Please list location, available days and branch for synagogues, style for restaurants and focus on the city centre.

See my entry on Meta.


texts: we learn from sarah that in a situation where you can get a person very angry (which is equated to idolatry) it is OK to lie to them. in what other situations is it OK to lie to a person?


texts: Why did God say יִקָּווּ הַמַּיִם, it should happen by itself naturally

texts: In Bereishis 1:9 it says וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה , And God said, "Let the water that is beneath the heavens gather into one place, and let the dry land appear". Rashi explains: שהיו] שטוחין על פני כל הארץ והקוום באוקינוס], They were spread out over the surface of the entire earth, and He gathered them in the ocean. Why did the water need this special prompting from God? Why didn't the water simply follow the laws of nature, and flow down to the lowest place (the seabed)?


texts:
The gemarah (Yerushalmi succa 5:1) and midrash (yalkut shimoni Yona, remez 550) indicate that the prophet Yona ben Amitai descended from Zevulun (father) and Asher (mother). However other sources indicate that he was the 'ben tzarfatit' that Eliyahu brought back to life and was in fact supposed to be Moshiach ben Yosef (see Pirkei D'Rebbi Eliezer 33, tosafos bava metzia 114a-b s.v. Mahu).

So, what exactly is the real lineage of Yona ben Amitai? Is he from Zevulun or from Yosef (Ephraim)?


texts: Seeking uplifting vort for Thanksgiving day table

texts:
I am looking for suggestions for one or more short discussion topics or teachings for the Thanksgiving day table, with kids from 10 years of age and up.  Topics alone are fine, but topics fleshed out would be even better.  I am looking for topics that may catch the interest of those who are not halachically sophisticated.   So, the kashrut of Turkey or the bracha over stuffing are not the type of topic I am looking for. Perhaps facets of the Jewish view of charity or prosperity or parallels to Jewish harvest festivals.

Supplement
In addition to the fine contribution by @danno, a little web search on vort and thanksgiving turned up these pages:
http://ahavasisrael.org/torah/the_short_vort/the_short_vort_a_thanksgiving_special_11_24_10/
http://www.aish.com/sp/pg/48900507.html?s=rab
http://www.aish.com/sp/pg/48923947.html?s=rab
http://www.aish.com/sp/pg/8-Ways-to-be-More-Thankful.html?s=fab
 More are welcome.


texts: In Bamidbar 11:5 why does it use the word נֹאכַ֥ל which is typically future tense?

texts:
In Bamidbar 11:5 it says:

זָכַ֙רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים׃
We remember the fish that we used to eat free in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic.

Why does it use the word נֹאכַ֥ל which is typically future tense when we are clearly talking about the past?


texts: Kol Mekadesh - sung Friday Night - המאחרים לצאת מן השבת וממהרים לבא

texts: In Kol Mekadesh that is sung Friday night it says המאחרים לצאת מן השבת וממהרים לבא which seems out of order. Do we not first rush into Shabbos and then delay its departure? Then why do we sing it in the opposite order?


texts:
In Shmot 3:13, Moshe asks for a name to transmit to the people and Hashem says (in 3:14) to tell the people "ehyeh asher ehyeh" as the name. He cements this by saying "tell them ehyeh sent me".

From what I have seen, the word ehyeh in these two verses is treated as a name, not translated. But the ehyeh in 3:12 is treated like a first person verb (I will be). It seems to me that 3:12 can be read as the first time that Hashem uses the name, expecting Moshe to understand. Only when Moshe then asks for a name (indicating that he missed the point of 3:12) does Hashem explicitly identify the word with his name.

Are there any meforshim who see the ehyeh in 3:12 as the name with the verse answering Moshe's "who am I to go to pharaoh" question in 3:11 with "because ehyeh is with you and here is a sign..."?


texts: What prayers might be permissible or not permissible to pray before dawn?

texts: I have a question that is similar to this one, but a little different. Like many people, I have a job that I currently have to be at (with location and time of year factored in) at around dawn. Hence, my questions. What are the prayers (besides the Shema, the blessings surrounding the Shema, and the Shmonei Esrei) that should be omitted before dawn? This question can go the other way too. Are there any prayers that can be prayed before dawn? What are they? I know that Psalms are an option, but my question relates to the prayers in the Siddur... in my mind anyway.


texts: In which way do demons have an effect on us?

texts: I would like to know how mazikim, sheidim, se'irim and ruchot rah (often translated as demons or evil spirits) are able to effect our lives. That is, broadly, is their effect physical and psychological? I am not looking for particular examples.


texts: What is the connection or relationship between the two vocalizations of ערב?

texts:
What is the connection between the two vocalizations of ערב?
This word ערב in Exodus 12:38 is latinized as "eirev" or "erev" or "eruv" and
is the exact same Hebrew characters that are also latinized as "arav" or "arab".
For example in Jeremiah 25:24, two different vocalizations of this same word ערב are juxtaposed: וְאֵ֖ת כָּל־מַלְכֵ֣י עֲרָ֑ב וְאֵת֙ כָּל־מַלְכֵ֣י הָעֶ֔רֶב הַשֹּֽׁכְנִ֖ים בַּמִּדְבָּֽר:
What is the connection? Are Arabs also the "mixed multitude" in the Torah?
If they are not related, why then use the same Hebrew characters ערב?
Whether related or not, what do our pre-rabbinic or rabbinic authorities say?
I have looked at the main MiYodeya questions, as listed below, in regards to this word, and it does not address my above question.
What happened to the Mixed Multitude?
What happened to the Mixed Multitude?
What happened to the Eirev Rav upon entering Israel?
What happened to the Eirev Rav upon entering Israel?
Erev Rav and Modern Israeli Leaders
Erev Rav and Modern Israeli Leaders


texts: When it comes to making Kiddush, what's recommended for someone who is allergic to grapes?

texts:
I recently was reading about allergies and discovered examples of where individuals could experience anaphylaxis from ingesting grapes and grape derivatives.
I was curious as to what the protocol is for someone who can't drink wine and can't ingest grape products.
Obviously, Pikuach Nefesh takes over but just because someone is told not to participate for their own safety, that doesn't mean they'd necessarily be told they are forbidden from participating in a safer way.
A person in sobriety, for example, could simply switch to grape juice. If someone can't use grapes at all, what's the solution for them?

Do the Rabbis suggest a different alcohol entirely?
Do they suggest a different juice entirely?
Do they advise against making Kiddush at all since it wouldn't be done correctly?
Is there a hierarchy of "preferred replacements" for wine? Some alcohols or juices being more appropriate over others?

Basically, I'm just curious as to what a Jew in such a situation would have to do.


texts: Most of the amida requests are said in the plural: "forgive us… heal us…". Who's "us"? I'd think it's Jews generally — but in the final benediction we ask for beneficence for "us and your entire nation Israel". So is "us" the group praying together, perhaps? Or who? And if it's all Jews, how do we explain "us and your entire nation Israel" in the last benediction?


texts:
So I am reading Parashas Noach,and it lists Gomer, grandson of Yefes there.And obviously all the descendants became nations. But, who, according to the chachamim are the Gomerites today?
Thanks


texts:
There are various strict rules regulating the manner and timing of saying "Amen" following a blesing. In fact, the Gemara (Berachot 47a) lists some pretty severe punishments for people who violate some of these rules.

Frequently, one hears people responding "Amen" to all kinds of informal blessings or expressions of wishes, such as

"... and may God Redeem us speedily, in our days."
"Thank you for your kind wishes on my marriage. Soon, God-willing, by you."
"I hope you have a speedy recovery."

Questions:

Is it actually proper to say "Amen" in these situations?
If so, do the aforementioned rules apply? For example, if I wait half a minute after someone wishes me a speedy recovery to say "Amen," do I (God forbid) get in trouble, per the Gemara?


texts: Is a child forbidden from seeing old baby pictures/videos of their parents where the parents might be naked?

texts:
I forget the mekor (if anyone remembers that'd be great), but I remember learning that a child is not allowed to see their parent naked.
Not a parent yet myself, but our generation has lots of family videos and pictures of when we were young kids.

Does the issur of not seeing one's parents naked apply to old baby photos/ videos?


texts: Minhagim on where the Shatz Begins Shacharit

texts:
Different communities have different minhagim concerning where the shatz begins by Shacharit. Some communities begin with Birkat HaShachar and others Rabbi Yishmael, and still others by Hodu/Mizmor Shir.

Why is this so? What might be the reasons for these different minhagim?


texts: Exactly how should the shaliach bow for Barachu?

texts:
In every synagogue I have been in, the shaliach zibur has bowed in some way at Barachu. I presume there must be a foundation for this. If so, there should be a correct way to bow. I am seeking clarity on this.

The Mishnah Berurah in Laws of Prayer simin 57 describes barachu as said by the shaliach tzibor (ie the leader of the community prayer) but does not mention bowing.  Where is bowing during Barachu covered in the MB (or elsewhere in halacha) and what is the correct way for the Shaliach Zibur to bow?

(In contrast, bowing during the amidah is covered in the MB in detail in #113.)

My question is more specific, asking about the correct way to bow, than this similar question that asks about if one should bow and sources for doing so.


texts:
It appears to be the universal practice that the straps of the Tefillin Shel Rosh hang down in front of the wearer. If it doesn't have a source de-Rabbanan, it must be one of those unwritten minhagim that is so universal it is de facto the halakha. Like wearing a kippah not only during brachot.

But maybe it has a written source? Is this Gemara or Rishonim?

I suppose the practical aspect of it is that if the majority of your retzuot have to be visible at all times, it helps 'keep you responsible' to the halakha of them entirely black (I remember reading somewhere though that in times of Amoraim they did not have to be black).


texts: Can you wash your hands completely after Chatzos on Tisha B'Av?

texts: One of the restrictions of Tisha B'Av is to only wash your hands until the knuckles. Is this restriction relaxed after Chatzos on Tisha B'Av? (sources please)


texts: PTIJ: How does Mi Yodeya have the ability to spare from death?

texts:
In Shmuel 2:12:22, David HaMelech says:

כִּ֤י אָמַ֙רְתִּי֙ מִ֣י יוֹדֵ֔עַ יחנני [וְחַנַּ֥נִי] יְהוָ֖ה וְחַ֥י הַיָּֽלֶד׃
For I said, [with] Mi Yodeya has Hashem graced me, and the child will live.

What is it about Mi Yodeya that it could have saved the child's life? And why, as the Pesukim there relate, did it fail in this particular instance?
Furthermore, this power seems to contradict that which Shlomo HaMelech says in Mishlei 24:21-22:

יְרָֽא־אֶת־יְהוָ֣ה בְּנִ֣י וָמֶ֑לֶךְ עִם־שׁ֝וֹנִ֗ים אַל־תִּתְעָרָֽב כִּֽי־פִ֭תְאֹם יָק֣וּם אֵידָ֑ם וּפִ֥יד שְׁ֝נֵיהֶ֗ם מִ֣י יוֹדֵֽעַ׃
Fear Hashem, my son, and the king. Do not mix with dissenters, for suddenly does disaster arise, the doom that both of them [decree through] Mi Yodeya.

Is Mi Yodeya meant to be a force of good, to spare from death, or a force of destruction, the mechanism by which dissenters are destroyed?

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


texts: What did medieval rabbis like Maimonides write, generically? What do modern rabbis write?

texts:
OK, so - the Torah is the same as the Pentateuch/first five books of the Christian Old Testament; the Tanakh is roughly the same as the OT, but there are some differences in ordering, inclusion, etc. In the First and Second Temple periods, these were supplemented by the "Oral Torah", traditions about the interpretation and meaning of the Tanakh passed down, well, orally; following the various crises of the first few centuries CE, the Oral Torah was written down as a collection of books called the Talmud. All right so far? (If not, please correct me.)

My question is, is there a general term for later commentary, or commentary on the Talmud itself? And, if there is, is it divided into subcategories and how? Is it by degree (so, for instance the Mishneh Torah and a modern rabbi's commentary on the Torah are in the same class, and the same rabbi's book on the Mishneh Torah is in a different one)? Or by date, so the latter two would be grouped together? Or is the question meaningless in that sense because nobody writes "on the Mishneh Torah" but rather by trying to synthesize as much past scholarship as possible?

Pardon me if this question is really basic or completely off-base.


texts: Why are Nazirite restrictions not tailor-made to the individual?

texts:
One who takes a Nazirite vow of asceticism must not drink wine, cut his hair, or go near the dead.

I don't like wine, I don't care if my hair grows long (have done it a few times), and I am not in the habit of taking walks in cemeteries. So a Nazirite vow would not restrict me.

Why does our tradition associate asceticism with specific actions, which are not meaningful to everybody, instead of associating it with practices that are tailor-made to the individual, and therefore vary from one person to another?  Is this addressed in the Sources?


texts: Hefsek during kaddish and shemonah Esrei

texts:
Here's the case: In the shul I daven mincha in during the week, the chazzan is stopped nearly daily by the rav, either in the middle of the kaddish recited after ashrei or in the middle of Shemonah Esrei, because the tzibbur is talking; then he continues.

My question is as follows: Is the chazzan allowed to stop at these points? Is stopping during kaddish different than stoping during the repetition of shemonah Esrei? What would be some of the reasons for this?


texts: Prohibition on relations with a gentile woman

texts:
In this question, I hastily posted that I thought "a Gentile woman is at least as forbidden to a Jewish man as another man's wife would be."

In light of the discussion here -- is this true? (It would seem not, but I'm not sure.)

And how do we understand the discussion about doing it "for the purposes of marriage (or not)"? What, indeed, would be the difference?


texts: Would Mordechai have to check the king's clothing for shatnez?

texts: In Esther 6:11 Mordechai was dressed in the royal clothing. Did Mordechai have to ascertain whether or not the clothes contained shatnez or was he allowed to wear them without checking?


texts: “Man is created only to have pleasure from Hashem etc.” - How does the Mesilas Yeshorim know this?

texts:
The Mesilas Yeshorim says in Perek 2,

  והנה מה שהורונו חכמינו זכרונם לברכה הוא, שהאדם לא נברא אלא להתענג על
  ה' ולהנות מזיו שכינתו

  And this is what our Rabbis of blessed memory
  have taught us, that man is created only to have pleasure from Hashem
  and to enjoy the brightness of his Presence.

Where do our Rabbis teach this?


texts: Would anyone know of good places in the NYC area which teach Biblical Hebrew?

texts:
I was not raised with any foundational Hebrew education. Most of the places that I've researched which teach Hebrew are all "Modern Hebrew" (spoken in Israel) courses and not Torah Hebrew (The language of the Torah and prayer)

I was curious if anybody knew of places in the NYC area which teach Torah Hebrew Courses for adults with little or no background.

Any other Torah Hebrew language resources are welcome as well.


texts: The ancient segulah of a "Black Wedding" to combat a plague

texts:
In the recent Mishpacha Pesach 5781 edition they ran a lovely feature entitled 'Eyes that Saw Angels' which is a written testimony from various people who were zoche (merited) to have seen / spent time with certain gedolei yisroel of yesteryear.
In one of the features, Mr Mordechai Judowitz talks about growing up in Romania and spending time with the Satmar Rebbe. (A video version of his testimonial is on the Mishpacha website - 9 minutes in). As part of his description of life in the early 1900s he refers to the 1919 Spanish Flu, and in a bid to combat the epidemic, the townspeople were reminded of an ancient segulah called the 'Black Wedding'. Otherwise known as a 'Shvartze Chasuna' - 'שוואַרץ חתונה' also explained here and here.
The premise as explained in the article (p.168) is as follows:

A destitute couple, engaged to be married but unable to afford the expenses of their own wedding, was chosen. Then the entire town was instructed to contribute to the costs. On the date of the celebration, they all gathered for a solemn ceremony at the edge of the local cemetery, where there were no graves. The couple was showered with gifts and married by the Knesses Yechezkel who then announced: "In the merit of this holy wedding, Hashem should consider it a worthy undertaking to shield the entire community against all illness and misfortune." And so it was.

The articles adds as an addendum:

The first known reference to a "Black Wedding" was recorded in the sefer Ohel Elimelech which describes one such wedding hosted by Rav Elimelech of Lizhensk during the 1785 cholera epidemic with the participation of the Maggid of Kozhnitz and the Chozeh of Lublin. This ancient custom was renewed during the COVID pandemic, when one such wedding was held last year in Bnei Brak's Ponevezh cemetery.

I found this practise very interesting, so a couple of questions please:

Does anyone know what it says in the Ohel Elimelech about the said segulah. Does it provide the reasoning behind it?

Do any other seforim / Rabbonim touch on this segulah?


texts:
Is it 100% permissible lechatchila to say Havdala before arvit on Motzae Shabbat or Yom Tov, if one is going to pray arvit late, for example, if one wants to go to a distant synagogue from his house?

What are the sources for the answer?
Thanks


texts:
Who knows one hundred ninety-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:
Apparently, among those who don't eat gebrochts during Pesach, the custom is to specifically eat it on the 8th day. From http://www.chabad.org/holidays/passover/pesach_cdo/aid/265990/jewish/Gebrokts-Wetted-Matzah.htm:

On the eighth day of Passover, which exists only outside the Land of Israel, the gebrokts stringency doesn’t apply, and all feast on matzah balls and matzah brei, and dip their matzah into soups and salads. In fact, many have the custom to try to eat their matzah with as many liquids and wet foods as possible.3
The simple reason for this is that the celebration of the eighth day is of rabbinic origin.

So what? I've learned, and Wikipedia agrees, that the second day of Yom Tov is just as strict as the first.
If the reason for the custom is that we are concerned that the matza isn't fully kneaded and can become chametz upon contact with water, why are we not concerned on the eighth day?
I am interested more in answers based in halacha than chassidic ideas.


texts:
Is there a formal prohibition of stealing time from someone?

For instance, making an appointment and coming late? Or telling someone to come 30 minutes before the start of an event to ensure he will be ontime knowing full well he might have to wait?

Is that part of the laws of theft? Or ethical behavior with one's neighbor? Are there formal sources referring to stealing time?


texts: What's a better choice: Treif meat or human flesh?

texts: If one is stuck on a deserted island with no kosher food and he has a choice between eating human flesh of a dead person or the flesh of a non-kosher animal, which is preferable to eat?


texts: Historically, were women trained for obligatory wars? Or did they serve some other military function?

texts:
Sotah 8:7 says that for obligatory wars all go out to fight, "even a bridegroom from his chamber and a bride from her canopy".  Historically, was this in fact our practice?  Did women participate in the conquest of the land (which Rabbi Yehudah says was an obligatory war) or in defending it before we were conquered and the temples destroyed?  Did women fight alongside the men, or did they participate in ways that didn't involve fighting directly?  It sounds like at least some of the women of Reuven and Gad stayed home during the conquest of the land.

If they fought, (how) were they trained?

I do know that Devorah not only fought but led troops, but as a prophetess she might have had special circumstances.


texts: Why ‘that which I burnt and that which I haven’t yet burnt’?

texts:
After burning the Chametz we say

  כָּל חֲמִירָא וַחֲמִיעָא דְּאִכָּא בִרְשׁוּתִי דַּחֲזִתֵּהּ וּדְלָא חֲזִתֵּהּ דַּחֲמִתֵּהּ וּדְלָא חֲמִתֵּהּ דְּבִעַרְתֵּהּ וּדְלָא בִעַרְתֵּהּ לִבָּטֵל וְלֶהֱוֵי הֶפְקֵר כְּעַפְרָא דְאַרְעָא. Any Chametz that I own... whether I burned it or not, is null and ownerless, like dust.

Why do we need to nullify burnt Chametz? If it’s burnt, it doesn’t need nullification!


texts: How was choral liturgical music used in the renaissance?

texts:
Salamone Rossi was a 17th-century Italian composer who wrote choral arrangements of several liturgical texts -- piyutim, Tanakh passages, prayers (like hashkiveinu and kedusha), etc.  (See the link for what, as far as I know, is the complete list.)  I've sung some of this music and it's beautiful.  What I'm wondering is how this music (Rossi's or other Renaissance composers') was used in Rossi's time -- was it purely for the concert hall, or did services sometimes include choral music?  If so, under what circumstances?

I'm asking here rather than on Music because I'm asking about use in Jewish worship.


texts: The Gemara in Shekalim 3a seeks to prove the concept of Hefker Beith Din Hefker. To that end, it cites the incident in which Ezra decreed that anyone who refused to gather in Jerusalem would forfeit his assets.  But this seems to me to just show that he employed a coercive tactic, not that he was right to do so, nor that this tactic was appropriate or legitimate. How does Ezra's decree prove Hefker Beith Din Hefker?


texts:
I'm looking for the meaning of "tzaruch" in English.

I have read, in Torah sources, that "tzaruch ochel" means "for the purpose of eating".
Does the word "tzaruch" alone mean "the purpose", or only "purpose", or does this word alone have a different translation in English?


texts: Joseph's Technicolor Dream Coat - Hand me down?

texts:
I had a theory, [which I subsequently found in Pirkei D'Rav Eliezer chapter 24] regarding the Coat that Yaakov gave to Yosef that engendered so much jealousy from the brothers

Adam Harishon had a special coat that had a special power that would attract animals to it (See Pirkei D'Rav Eliezer 24) . The coat went from Noach to Cham and was then given to Nimrod. Later we know that Eisav killed Nimrod and took the coat. (Ibid.)

Later we learn the story of Yaakov and the blessings where Rivka gives to Yaakov a wool garment that belonged to Eisav so as not to get caught by Yitzchak.

In Vayeishev all of a sudden as a sign of love, Yaakov gives a coat to Yosef. Perhaps this coat is the same coat passed down from Adam Harishon?

If it's true, that the coat was given over to Yaakov when Rivka took it. How could that be? If the special powers of the garment were its aid in hunting, why didn't Eisav take it along with him, he just went out to hunt for his father so he should bless him, surely he would have brought it along?

Further, why would Yosef's brothers, who surely knew the great lineage and significance of the coat, destroy it?


texts:
Where can I find online a good recording of Gemorah which explains it very well peshuta shel talmud?

I do not need a lot of mephorshim just someone who explains very well and clear the peshuta shel talmud.

(I do not think it is needed but I am want it for Mesechta Rosh Hashana)


texts:
About this week's portion, Shlach Lecha, I remember reading that the Lubavitcher Rebbe said that the ten spies intentionally gave an alarming report because they wanted Israel to remain in the desert indefinitely.
The reason was that, in the desert, they were very close to God and He was taking care of them completely.  On the other hand, in the Promised Land, God would be more distant, they would have to fight the inhabitants, cultivate the land, earn a living, build an entire country...  In other words, they would have to live in the real world.  They didn't want that, so they tried to frighten the people into forgetting the whole thing.
Does anyone know (1) where the Rebbe said that and (2) what his own source was?


texts: Word for "bageling" someone as an Orthodox Jew?

texts:
I've heard the slang "he bageled me" meaning "he identified me as a fellow Jew (even though it wasn't obviously apparent)."

There are the times I pass someone in the street who's wearing a baseball cap, but one way or the other I can identify them as an Orthodox-practicing Jew.

Is there a word for this? Can anyone suggest one?


texts: I have been reviewing the laws of what to do if one loses track of the days and doesn't know what day is shabbat. The laws are summarized here. Is there any repercussion in terms of his life after he returns to civilization and discovers what day is actually shabbat? Has he elevated a wrong day in its kedusha to a point where he cannot lower the sanctity of it?


texts: There is a modern "Noahide" movement(I believe propagated by the Lubavitcher Rebbe), where people join together to be b'nei noah and not part of another religion.  From some googling, I've seen that there are a fair amount of people on the web who identify religiously as Noahides.  My question is, given that the 7 Noahide laws are relatively easy to follow (even if there are of course issues in Noahide halachah), what exactly do members of the modern Noahide movement do?  For example, do they pray in an organized manner? If so, what forms do the prayers take?  Do they study Torah? (Are they allowed to study Torah?)  Or do they just follow the 7 rules?  Is there any sort of organized religion for Noahides?


texts: How did the Shela make the brothers less culpable?

texts:
Rashi brings the Midrash that Yosef told Yaakov three sins the brothers did:

אבר מן החי - They ate a limb from a live animal
עריות - They were guilty of illicit relations
שקורין לאחיהם עבדים - They called the sons of Bilhah and Zilpah slaves.

The Shela (Torah Shebiksav Vayeishev Tzon Yosef § 58) (see here, paragraph beginning ויבא יוסף) wants to explain how the brothers could be guilty of such sins. It was all Yosef's misunderstanding. He says that they were using the sefer yetzira, which is only for those of noble lineage. They couldn't share it with the children of Bilhah and Zilpah, as their mothers were maidservants. Yosef took this to mean they were making fun of them, but that wasn't their intention.

The brothers created an animal with sefer yetzira, which by definition doesn't need ritual slaughter. Yosef thought they were eating a limb from a regular animal, and therefore suspected them.

He also says the brothers created a women with sefer yetzira. They were walking around with her, and Yosef thought she was a real women. He therefore told their father they were engaged in illicit relations.

I don't understand this third point. Why would the fact that she's not a real person make it any more appropriate? Why would they make a woman in the first place? How is that appropriate? You're right it may not be גילוי עריות per se, but still seems very suspicious and doesn't seem to help their reputation much.

The original text:

  ואפשר שבראו השבטים בצירוף אותיות מס' יצירה בראו נקיבה והיו מטיילין עמה ויוסף לא ידע מזה והיה סובר שהיא נקיבה אשה מהאב ואם ובא והודיע לאביו שהם חשודים בעריות

Note: The original Midrash says תּוֹלִין עֵינֵיהֶם בִּבְנוֹת הָאָרֶץ, they've laid their eyes on the women of the land. According to this, they weren't women of the land. I guess it depends if the issue was that they were Caananite women, or they were engaged in inappropriate relations (as Rashi seems to say).


texts:
Sometimes, when I have an uncertainty or doubt, and I don't know what to choose or do, I throw a dice or flip a coin thinking that sort of randomness is in G-d's hand. I truly believe G-d does not play dice and everything that happens that's not in our control is what G-d wants.

I know gorals have been part of judaism throughout history. For example when the Cohen Gadol made a raffle to know where David was or in the story of Purim when Aman made a lot to choose a date to kill the jews.

Is it wrong to do this?


texts: Can chewing food very well eliminate the issue of eating bugs?

texts: If the prohibition of eating prohibited foods does not take place until it passes ones throat (Hanaat Grono), would chewing fruits and vegetables (that have a bug concern) very well be enough to remove the issue of eating bugs?


texts: how to close parsha gap between israel and overseas

texts: for overseas to catch up to Israel why not double up on either acharey mos/kedoshim or behar/bechukoysay? why wait to matos/maasey?


texts: Do you say Shechiyanu on a used tallis you tied new tzitzis onto?

texts: If you tied new tzitzis on an old beged, do you recite Shehechiyanu on the tallis?


texts: Does anyone know the source for the phrase "a person who dispenses humor will be in the kingdom of heaven, for he has lessened the sadness of human life"? It was cited as Taanit 22b, but is not there. I wonder if it is from another source or totally fictitious.