texts: How to understand "a person only sins if a spirit of foolishness enters him?"

texts:
The gemara in Sotah 3a states:

ריש לקיש אמר אין אדם עובר עבירה אא"כ נכנס בו רוח שטות שנא' (במדבר ה, יב) איש איש כי תשטה אשתו תשטה כתיב
Reish Lakish says: A man commits a transgression only if a spirit of foolishness [shetut] enters him, as it is stated: “If any man’s wife goes aside [tisteh]” (Numbers 5:12) written  tishteh

Q: What is this "spirit of foolishness" referring to- what does it mean?

(thinking out loud )

are we literally talking about a spirit?
if so, where would such a spirit come from
what would trigger this spirit
couldn't one argue that sinning is beyond a person's control? After all, the aveirah was committed when the person was overtaken by said "spirit"


texts:
Partway through the P'sukei d'Zimra section of the morning service is Psalm 100 (Mizmor l'Todah).  Many, but not all, people stand for the recitation of this particular psalm.  Prayer books vary, either not mentioning standing, saying that some people stand for this one, or like Artscroll, simply say "Psalm 100 is recited while standing".

Why is this psalm different from all other psalms? Where is standing for it mandated?  Broadly, who follows it and who doesn't?

I have seen Ashkenazim who do or don't, Sefardim who do or don't (but my sample set of Sefardim is very small), Orthodox who do or don't, Conservative who do or don't.  I cannot tell if this breaks down on geographic lines, ideological lines, or just people who don't want to get up for such a short period.


texts: One can 'force' a dependant to make an eruv t'chumin. Since they are only made for a dvar mitsva this is considered like forcing him to do a mitsva which one who has the power, has to do. Normally when one makes an eruv for someone else he provides the food and the other person or someone else lifts it up for him. This is called being 'mzakeh' him. In other words this food now belongs to the other person, since one cannot make an eruv t'chumin using someone else's food only his own. Now my question is when someone makes an eruv for a dependant must he also be m'zakeh him. He has to provide the extra food for him, even if it is a very young child and he cant just be 'added' to his own food. But must he also be m'zake that the food now belongs to the child or can it still belong to him.


texts: Is there an imperative to have a fancy menorah?

texts: Is it considered a meritorious practice to have a fancy/expensive/large menorah? Normally the imperative to beautify mitzvos is related to the mitzvah item itself (e.g. talis, tefillin, esrog), so here I would assume it would mean to have beautiful candles.


texts:
Rav Yosef Karo writes in his introduction to the Shulchan Aruch:

, בהיותו שגור בפיו ספר זה הבנוי לתלפיות, תל שהכל פונים בו, לחלקו לחלקים שלושים, ללמוד בו בכל יום חלק, ונמצא שבכל חודש הוא חוזר תלמודו, ויאמר עליו אשרי מי שבא לכאן ותלמודו בידו:

That he split it up into 30 sections and every day a section should be learned and every month the Shulchan Aruch will be completed.

Is there a printed Shulchan Aruch that has these sections written,and how were they divided?


texts: Practical עשה דוחה לא תעשה

texts:
There are a few examples frequently offered for the rule "עשה דוחה לא תעשה":

Someone whose garment has four corners and linen can nonetheless put wool tzitzis on it. This is unlikely nowadays, when we don't wear four-cornered garments.(Anyway, I wonder whether it applies if we don't have t'cheles, which I assume we hold, at least l'chumra, is the case today.)
The obligation of mila overrides the prohibition on cutting tzaraas off of one's body in case they happen to coincide in time and location on the body. Again, irrelevant nowadays in the absence of tzaraas diagnosing.

Are there any nowadays-practical examples of עשה דוחה לא תעשה?


texts:
See Tehilim 118, 10:

  כָּל-גּוֹיִ֥ם סְבָב֑וּנִי בְּשֵׁ֥ם יְ֝הוָ֗ה כִּ֣י אֲמִילַֽם:

The English translation in dTorah is:

  All nations surround me; but in the name of the Lord I will cut them off.

Radak presents several possibilities. The spocker is Jewish people, or David, the surrounder of David, Yisrael and Philistins and peoples.

The word AMILAM is translated as cut off as אני אמול אותם. so אותם will keep a Kamats under the ת. So under the Lamed we expect to see a Kamats. It is also a Sof Passuk.

I feel that the Radak explained why not a Kamats. He says that the patach is replacing a tsere. "AMILEYM" "אמילֵם".
as in Devarim 1, 13.

  וַאֲשִׂימֵ֖ם בְּרָאשֵׁיכֶֽם:

This tsere will be transformed in patach because of the Sof passuk.

All this seems logic. But I don't know why this Tsere is not every time a kamats.
Grammar is obscur for me, someone can help?

Why a Tsere, there is not אותֵם?
Why a tsere is transformed in patach when a patach itself is transformed in kamats in sof passuk?

One of the options I thought is that otam --> suffix am, lahem --> suffix em. But if אמיל is to cut, it is more adapted with אותם.

I can try an answer, but the fact that this answer is more theoretical than masoretical is a weakness and I am not sure that it is allowed to call this an answer, so I edit it here.

there is a possibility to give a Et or to skip is, (someone has doresh etim shebatora excepted Et Hashem Elokecha Tira) that lead to two kind of suffixes:

"ותתפוס הוא" = "ותתפסהו בבגדו"
"ראם" = "ראה אותם"

So sometimes 2 possibilities for the same meaning. Barechem, Taharem. Barecham, Taharam.

Amilem, Amilam (Amilom in ashkenazic pronunciation which shows the Kamats is easier for me here.)

Amilem in Sof Passuk --> Amilam and not Amilam.

I have still not found the principle and the explanation for the tsere transformation in patach with sof pasuk


texts: Can anyone find the full 5 volumes of Netiv Binah (a Sefer on Tefillah) online?


texts:
I always avoid looking at ads on youtube, so when I see a countdown for an ad, I mute the video and scroll away so I avoid looking at or listening to something forbidden.
So I learned that one can install a browser extension that gets rid of the ads entirely.
I am wondering, since the creators of the video get paid by how many ads the viewers see, could installing an ad blocker be considered stealing?


texts: What if a statement is vocalized as a question?

texts:
When making a statement or declaration, such as "i'm making a kinyan for Ploni", must it be vocalized as a statement, or can it sound like a question (raising the tone at the end a little; hopefully you know what i mean). This is assuming we're not discussing someone who always talks like that.

In other words, must it be recognizable as a statement, or must you merely say the words?

Edit: I'm referring to any kind of statement that changes something's status in Halacha. Some examples: making a kinyan, taking challah, taking trumot and maasrot, etc.


texts: Does R. Avraham Ben HaRambam really hold that only one child is necessary for peru u'revu?

texts:
There is a dispute between Beit Shammai and Beit Hillel as to what constitutes a fulfillment of the commandment to "be fruitful and multiply" (peru u'revu).

Yevamot 61b

  מתני' לא יבטל אדם מפריה ורביה אלא א"כ יש לו בנים ב"ש אומרים שני זכרים
  וב"ה אומרים זכר ונקבה שנאמר זכר ונקבה בראם

  MISHNAH. A MAN SHALL NOT ABSTAIN FROM THE PERFORMANCE OF THE DUTY OF
  THE PROPAGATION OF THE RACE UNLESS HE ALREADY HAS CHILDREN. [AS TO
  THE NUMBER]. BETH SHAMMAI RULED: TWO MALES, AND BETH HILLEL RULED:
  MALE AND A FEMALE, FOR IT IS STATED IN SCRIPTURE, MALE AND FEMALE
  CREATED HE THEM. (Soncino translation; capitals in original)

The law is codified by Rambam in accordance with Beit Hillel:

Hilchot Ishut 15:4

  כמה בנים יהיו לאיש ותתקיים מצוה זו בידו זכר ונקבה שנאמר זכר ונקבה בראם
  היה הבן סריס או שהיתה הבת אילונית לא קיים מצוה זו

  How many children is it necessary for a man to have fathered to be
  considered to have fulfilled this mitzvah? One boy and one girl, as
  [implied by Genesis 5:2]: "He created them, a male and a female." If
  the son was a saris or the daughter an aylonit, he is not considered
  to have fulfilled this mitzvah. (Chabad.org)

R. Avraham Ben HaRambam has a responsum in which he clarifies his father's view about the mitzvah of marriage. In this responsum he distinguishes between the mitzvah of marriage and the mitzvah of peru u'revu. Defining the latter, he writes:

Birchat Avraham # 44

  ומצות פריה ורביה מצוה אחרת היא שמצות פריה ורביה כשיהיה לו בן או בת
  קיים המצוה

  And the commandment of being fruitful and multiplying is a separate
  commandment; [regarding] the commandment of being fruitful and
  multiplying, once he has a son or a daughter he has fulfilled the
  commandment.

This is somewhat surprising, as R. Avraham appears to state that the commandment is fulfilled with just one child, boy or girl. This follows neither tannaic view, and is against the ruling of his father.

R. Moshe Meiselman writes:

Torah Chazal and Science p. 87

  In Rabbeinu Avraham's case, by contrast, we almost never find him
  disagreeing with his father on halachic issues in his published
  writings.

How are we to explain this statement of R. Avraham? Does he actually hold that only one child is necessary, against both views in the Mishnah and against the codification of his father? Was he simply being imprecise in his description of the mitzvah? Do any subsequent authorities deal with this puzzling passage?

My own intuition was that there might have been a typo/scribal error, and the words בן או בת really were בן ובת (i.e. an extra א was added) with the original meaning "a son and a daughter". Indeed I found one contemporary sefer that just casually said:

  נ' דצ"ל בן ובת

  It appears that it should say "a son and a daughter".

But I don't have any manuscript evidence for this.


texts: Using a child's name before the Brit Milah

texts:
I avoid telling my baby's name to other people before the Brit Milah or nomination for a girl.

Is there a halakhic source for this? Precedence? Or is it just superstition?


texts: Why does the chazzan start ashrei in selichot earlier?

texts:
In the Artscroll prayer, the point at which the shaliach tzibbir begins reading aloud is marked by little dots. During the year, the Ashrei prayer has little dots before "tehillat hashem". But in the Selichot book, the dots are before "tzadik hashem b'chol d'rachav".

Is there a different selichot-relevant meaning or purpose to having the chazzan begin reading out loud at the earlier point?


texts:
"And is a Jew excluded from the category of bnei Noach? Since Avraham
was sanctified they are called by my name"
״וישראל מי נפיק מכלל בני
נח? כיון דאיקדש אברהם איתקרו על שמיה״

-Talmud Bavli, Nedarim 31a
What was the sanctification of Avraham? Was it an act? Was it circumcision? His trials?


texts:
The gemarra often employs the different types of derashos/hermeneutics such as kal vachomer/a fortiori arguments and hekesh/juxtaposition of phrases or terms. Also  often, is these derashos are rejected due to some flaw, known as a pircha. For example, a law can't be derived from one verse to another through a hekesh because there's some special reason the first verse should have the law, which doesn't apply to the second verse.

Rabbi Yosef Tzvi Salant in Be'er Yosef  suggests that when a pircha is introduced, the derasha isn't totally rejected. It remains a doubt, and in fact it could still prove true, if some later evidence appears that it's true.

I was wondering if this is his own insight, or is there an earlier source for such an idea, or is this not even a novelty, but the basic understanding of derashos/pirchos.


texts: Washing for Urchatz when you eat your Karpas with a fork

texts:
Based on the Gemara in Pesachim 115a-b (as explained by the primary Meforshim there) the reason we wash before Karpas is so that our hands don't make the water on the vegetables Tamei when we touch them with our unclean hands. Although most people are not Makpid on this year-round, we are concerned for this Seder night as the Levush (473:6)

  ואע"ג דבשאר ימות השנה אין נזהרין בזה, אפשר משום חיבת הרגל ושהוא טיבול של מצוה, נהגו עצמן עכשיו בטהרה יותר:

and others (Pri Megadim, Shelah Hakadosh, etc.) explain.

Does one still need to do Urchatz when they are eating their Karpas with a fork and will not be touching it at all with their hands?


texts: What rules need to be followed in order for a non-Jewish professional chef to cook Kosher food for a Jewish customer?

texts:
I'm a non-Jewish professional chef in a restaurant, and I am marginally aware of kosher dietary restrictions.  I know that the food itself, as well as the pots, pans, and other utensils used in preparing the food have to meet certain requirements, and of course certain food items and combinations are not allowed.  I have heard that some Jews don't eat bread baked by non-Jews, but I don't know much else about what goes into working at a kosher restaurant.  To be specific, I'm a line cook/sous chef, not an executive chef, so I'm a worker, not a manager.

As I understand it, there are restrictions on what a non-Jew may cook for a Jew; eg., it would be ok for a non-Jew to cook any kind of food for mixed clientele (i.e., Jews and non-Jews).  It would be ok for Jews to cook average, everyday food for Jews or mixed clientele.  But it would not be ok to cook fine cuisine for an exclusively Jewish clientele.  I'm curious how this works in a kosher restaurant with non-Jewish cooks, so assume that the executive chef is Jewish, if that matters.

My question:
What rules need to be followed in order for a non-Jewish professional chef to cook Kosher food for Jewish customers (eg., in a restaurant setting)?


texts: infallible reasoning for believing in a god that created and runs the world

texts:
In the Torah it is written that we should serve God, love him, have trust in him, believe that he runs the show and in return we are promised a share in the world to come - a world of eternal bliss.

Is there any infallible evidence that there is indeed an all powerful supreme supernatural creator and that the Torah is divine?

There are proofs such as the exact number of minimum days in the renewal of the moon, all fish with scales also have fins, codes in the torah, etc.

However such attempts can backfire with a bit of research in modern science and history.

Is there any way one can know without any doubts whatsoever that there is a God and that he runs the show or is there always an element of faith that is involved in the service of God.

Are there any books that one can look up to get more insight in this topic?


texts: Public work is the same as studying Torah?

texts:
I am bothered by this quote:

  Yerushalmi [5:1]: Rabbi Yirmiyah said: One who is occupied with the needs of the public is equivalent to one who is occupied with the study of Torah. [Tosafot on Ber. 31a]

What does it mean?  That if one takes care of the congregation's synagogue building  and grounds, or serves on the Board, or heads the Membership Committee, or visits all the sick, he does not have to study Torah?

(On the other hand, V'talmud Torah k'neged kullam [Peah 1:1, Shabbat 127a, Kiddushin 40a, Tanhuma Yitro 14] does imply that if you do kullam you don't need to study.)


texts: Is there any resource, online or otherwise, that lists all of the Talmud's citations of psukim in the order that the psukim appear in Chumash or Tanakh?


texts:
"The reason why a mule cannot reproduce is because is wasn't blessed by the blessing of Pru U'rvu during the Six Days of Creation. "

Someone showed this to me while I was learning in Israel. I remember that it is not a Gemara. I think it is a Medrash. Where is the source to this?


texts:
Shemos 25:2 states:

וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כׇּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃
And they should take for me a donation from any man who wishes to donate his heart, they should take his donation.

This is carried out in Shemos 35:22:

כל נדיב לב הביאו
Each man who donated his heart brought it

How could the Torah be Matir a heart transplant if Rav Moshe says it is Assur?
(See this article.)

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


texts: May one eat dairy immediately after tasting a meat item?

texts:
I know that there are different customs regarding how long one must wait to eat dairy after eating meat.

Let's say one tastes a meat stew or soup to see if it needs more spicing, and this amount is less than an olive size, does one still need to wait to eat dairy? Does it matter if one tasted an actual piece of meat vs. a meat-based dish (such as chicken broth?) Do the rules regarding the amount of time to wait follow the same guidelines for the minimal amount needed for a bracha rishona (beginning bracha) as mentioned, here?


texts: Why do we finish reading the Torah on Simchat Torah and not Shavuot?

texts: Why do we finish/restart reading the Torah on the 22nd of Tishrei (Simchat Torah)? Wouldn't it make more sense to align our Torah reading cycle with Shavuot, the anniversary of receiving the Torah?


texts: Visiting/using a decommissioned ex-church

texts:
Visiting sites previously used for idol worship asks about visiting a historical site previously used for idolatry, and talks about ruins and the possibility of extant religious symbols.  My question is about a building that was previously a church (but otherwise nothing special) and that was decommissioned in an orderly fashion and sold.

What issues, if any, arise from using such a building?  Does it matter what the new purpose is?  For example, an ex-church has been converted into a concert hall -- can Jews enter?  Or a synagogue is looking for a building -- can they use an ex-church?  Does it matter what architectural features remain (bell tower, cross on the roof, etc)?

Are ex-churches wholly off-limits, or does it depend?  If the latter, on what does it depend?

(Locally there is an ex-church that is now a (non-kosher) brewery and restaurant, and it got me wondering if Jews could do that if they wanted to.)


texts:
I noticed an interesting "anomaly".

From the beginning of parshat Terumah through Tetzaveh and into the beginning of Ki Tissa, G-d details numerous laws of the mishkan (Tabernacle). At the end, G-d mentions Shabbat.

When Moshe assembles the people at the beginning of Vayakhel, he mentions Shabbat first, and then this is followed by the mishkan assembly.

Why when G-d is talking is Shabbat last, but when Moshe is talking, Shabbat is first?


texts: What is the connection of the blessing "Borei Nefashot" to the food actually eaten?

texts:
Birkat hamazon is said after eating bread. In the first paragraph, the word "lechem" - bread - is mentioned. The first paragraph, overall, thanks G-d for giving us food.

"Me'en Shalosh" a shortened version of Birkat Hamazon, is said after eating cakes, cookies, etc.; after eating one of the 7 fruits of Israel or after drinking wine. It too makes mention of the food eaten / drunk ("michya", "gefen", "perot")

"Borei Nefashot" doesn't seem to mention anything about the food eaten or even the act of eating or even a general topic about G-d giving us food. It says, "You have created living things ... to keep other living beings alive..." (loose translation of the concept>) It seems to be an indirect reference of the concept that one animal eats another animal. Also, we say "Borei Nefashot" on most fruits and vegetables as well as many other foods that are not "living beings".

So, what, exactly, in terms of what we ate, are we thanking G-d for in Borei Nefashot?


texts: Jewish Views of the Tanya outside the Chabad movement

texts:
Do non-Hasidic (i.e., Litvak/Yeshivish) and Hasidic dynasties other than Chabad (i.e., Satmar, Ger, Bobov, Breslov, etc.) ever study the Tanya?

And have their leaders ever commented on the Tanya regarding whether it was worthwhile to study it?


texts: Can You Attend a Purim Party Dressed as a Pig?

texts:
Another thread inspired this question. Can one attend a Purim party or parade in a pig costume?

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


texts:
This question is a bit complicated:
Let's say I have a two-room bathroom. The first room is a room with sinks and mirrors and the second room has the actual toilets. The first room and second room are connected by a door. The first room has another door that leads out into the corridor.

Should I put a mezuzah on the doorpost connecting the first room (room with sinks) to the corridor?

Why or why not?


texts:
What would the status of a country dictated by a Jewish monarch be if that country were not [in] Eretz Yisra'el?

Would people need to separate t'rumos and ma'asros there?

(Sorry for the brevity, but this question is inspired by Tosafos in Kidushin 36b, s.v. "kol".)


texts: What is the difference between Ish and Zachar in Leviticus 20:13?

texts:
Leviticus 20:13 brings the prohibition of homosexuality:

וְאִ֗ישׁ אֲשֶׁ֨ר יִשְׁכַּ֤ב אֶת־זָכָר֙ מִשְׁכְּבֵ֣י אִשָּׁ֔ה תֹּועֵבָ֥ה עָשׂ֖וּ שְׁנֵיהֶ֑ם מֹ֥ות יוּמָ֖תוּ דְּמֵיהֶ֥ם בָּֽם׃
And if a man lie with mankind, as with womankind, both of them have committed abomination: they shall surely be put to death; their blood shall be upon them.

In the beginning of the verse, the Hebrew word אִישׁ is used, but later the word זָכָר is used. They seem to have the same translation to me. What is the practical difference between these two words?


texts: What do our sources say about the principle of plenitude?

texts:
In the book Nature's Destiny, Michael Denton discusses the principle of plenitude, where he claims that all possible viable life forms on a planet like earth appear to have been actualized (as a sort of perfection of nature. see wikipedia link).

Do our sources discuss this at all, i.e. whether the principal of plenitude is correct?

To quote from Denton's book one of many examples of this (pg.306):

  Another example where all possibilities consistent with biological
  design may have been realized is seen in the ways by which organisms
  move. We have in air, jet propulsion, gliding flight, flapping flight,
  ballooning; on land articulated legs; in water, jet propulsion,
  swimming, and even by propeller in the case of bacteria.

The principle appears compatible with the idea of the perfection of nature to teach on the infinite ability of the Creator as brought in the Duties of the Heart ch.3

  Examination of created things means a close study of the elements of
  which the Universe is composed..the marks of wisdom exhibited in its
  production, form and shape, and in the purpose for which it was
  created; the beautiful spirituality of this world; its causes and
  effects; and the complete perfection for which it was created... and
  to realize that the Creator created the Universe in a perfect and
  orderly combination - each of its parts distinctly recognizable, - so
  that it hints and teaches on the Creator, as a work points to the
  workman, or a house indicates the builder.

it also convincingly explains entire fields' worth of observations in nature and may also explain what the dinosaurs were doing here.


texts: At most burials that I have attended, I have noticed that the mourners, and frequently the rav and other friends ask forgiveness from the dead person for any sins they have caused them. Is it the occasion of the burial itself (i.e., death) that can offer forgiveness? If not, how does this work? How can a dead person forgive someone if he is dead?


texts: Most of the siddurim by Chacham Ovadia Yosef זצ"ל say to stand at the khatzi kaddish of Shabbat Arvit right before Kryat Shema. I have heard that this minhag is from the Ben Ish Chai (I don't exactly know which place). Is this minhag followed by all sefardim all around the world?  Also, where is the exact location of the minhag in the Ben Ish Chai and also which other poskim write about it?


texts: Untoiveled but used dinnerware and cookware - how to salvage if possible?

texts: What's the deal with untoiveled, but used, dinnerware and cookware? Can they still be toiveled to make usable/kosher or must it all be tossed?


texts:
Current practice in many Ashkenazi synagogues includes the following:

On shabbat zachor, repetition of (at least part of) Devarim 25:19, due to a doubt over whether the zayin of זכר is vowelized with a tzere ('five dots') or segol ('six dots').
On purim, repetition of (at least parts of) Esther 8:11 and Esther 9:2, due to a doubt over whether the correct text is להרג or ולהרג, and בפניהם or לפניהם.

As far as I understand, today we can be very confident that the correct versions are (respectively) זכר with five dots, ולהרג and לפניהם.

However, I have noticed that for parashat zachor the 'correct' version is read the first time, but in megillat esther the 'correct' version is read the second time.

Why is this the case? Is it simply that the 'original' Ashkenazi practice happened to be the 'correct' version for parashat zachor and the 'incorrect' version for megillat esther, and then later customs developed to append the alternative version?

Do any sources (which advocate for or at least don't dismiss out of hand the custom of repeating verses) discuss the recommended order of the repetition, or describe an order different to that which I have observed?


texts: Late emergence of 3 stars and Shema repetition

texts:
Orach Chayim 235:1 rules that one has to repeat Shema after the emergence of 3 stars (tzeit kochavim) if prayed earlier in the evening. Many don't wait until tzeit in the summer on Fridays, pray earlier, and after the Shabbat meal they repeat Shema. However, חז"ל perfectly knew the issue with this (Berakhot 4b):

ואומר אלך לביתי ואוכל קימעא ואשתה קימעא ואישן קימעא, ואחר כך אקרא קריאת שמע ואתפלל, וחוטפתו שינה ונמצא ישן כל הלילה
And says: I will go home, eat a little, drink a little, sleep a little and then I will recite Shema and pray. In the meantime, he is overcome by sleep and ends up sleeping all night. (see Sefaria)

This Shabbat I had to do very serious efforts not to fall asleep, and unfortunately some parts of Europe are not in their natural time zone as well. For example in Paris, France, one had to wait until 23:02 on Friday (while at the eastern part of this time zone in Budapest it was only at 21:45). Is there a halakhically acceptable way to ensure fulfilling the mitzvah of Shema and go sleeping earlier?


texts: How should a Jew behave if kidnapped by a non-Jew?

texts: If a Jew is kidnapped by a non-Jew that he suspects may kill him, according to halacha how should he act? Meaning, should he try to escape or not?


texts: Intermarriage - contradiction in punishment according to Rambam?

texts:
In Sefer Hamitzvos, negative commandment 52 about marrying non-Jews, the Rambam says

  There are variations regarding the punishment for one who transgresses this prohibition. If he has relations with her in public, the punishment is carried out by one who kills him while he is in the act — as Pinchas did to Zimri.

  [...]

  If, however, nobody knows of the act, or he separated from her before the zealous could kill him, his punishment is kares.

From here it seems the Rambam holds that marrying a non-Jew punishable by kares. But in the Mishneh Torah, Issurei Biah 12 he says

  When a Jew engages in relations with a woman from other nations, [taking her] as his wife or a Jewess engages in relations with a non-Jew as his wife, they are punished by lashes, according to Scriptural Law.

This seems to clearly say it's punishable by lashes.

How can these two statements be reconciled?


texts:
Is there a religious explanation for writing Biblical Hebrew without vowels?

"Was Hebrew originally written without vowels" does not address the reasons for not using vowels.


texts: Is it halachically permissible to click on contextual ads with no intention of buying?

texts:
Contextual ads are those ads you see when you do a search on Google. The advertisers only pay if someone actually clicks on their ad. It seems "pashut" to me that clicking an ad if you know you're not going to buy anything from the site is tantamount to gezel. A friend of mine, however, claims that the advertiser is willing to pay the xyz amount in order to get you to his online store and have a chance at convincing you. Especially since the advertiser goes into this knowing that people may click ads but not buy.

Can anyone think of any sources to prove this one way or another?


texts: How come Metzudat Tzion never did a perush of difficult words in the chumash?

texts: Why did the author of Metzudat Tzion never write an explanation of difficult words in the chumash, as he did for most of the Nach? There are hard words in the chumash that require explanation even for a fluent Hebrew speaker.


texts:
One more question about mappik

(I don't know what happened to me, but this topic somewhat disturbs me lately :))

What is the meaning of the mappik in the following Hebrew words:

יָהּ
הַלְלוּיָהּ

I understand that הַלְלוּיָהּ is actually two words of הַלְלוּ and יָהּ, so answering just the first one is enough.

EDIT

In case the answer is that this non-regular mappik, but some sort of exception,
I'm also interested to know if this is pronounced as regular mappik or ignored (or something else).

Thanks.


texts:
I've heard people describe the lack of prophecy in the modern era as a result of the "lower spiritual state" of the Jewish people today. Many Jews are atheists or agnostic and don't keep Shabbat and so on. Is this correct?

With that said, if the purpose of the creation is to establish a dirah b'tachtonim for G-d, I've always considered the forward march of history as approaching that spiritual state. In other words, we should be at a higher spiritual elevation today if the coming of Moshiach is closer now than it was 3,000 years ago.

Is a better way to approach this question as one of dips and valleys? Perhaps we entered a lower state since the time of the last prophets (valley) but the general trend is an upward one? Does that mean that prophecy could potentially resume before the coming of Moshiach?


texts: What is the source that says the height of Pharaoh who enslaved the Jews in Egypt was very short? What was his exact height?


texts:
In Teruma (25:3), the verse says "וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחשֶׁת".

Chabad (as well as Artscroll) translates it as "And this is the offering that you shall take from them: gold, silver, and copper;"

In The Pentateuch and Rashi's Commentary A Linear Translation Into English , it translates it as "And this is the offering which ye shall take of then: 'gold, and silver, and brass'"

What is נְחשֶׁת, copper or brass?


texts:
While browsing some local Temples (Reform Congregations) here in my city, I noticed a site that listed "Confirmation" under the heading of "Life Cycle" on their site. I was puzzled. I know what Bar Mitzvah is, and I know some places do Bat Mitzvah, but Confirmation? Having a long history in Catholicism, I am used to the idea of the "Sacrament of Confirmation".

Is this "Jewish Confirmation" an actual rite belonging to the Jewish tradition or is it something modern just intending to offer something extra for teens?


texts: PTIJ: What were the Amish doing in Padan Aram?

texts:
In Breishit 31:42, Yaakov reproves Lavan for accusing him of stealing his terafim, among other items. In making his case, Yaakov says:
... את עניי ואת יגיע כפי ראה אלוקים ויוכח אמש
G-d saw my affliction and the toil of my palms and the Amish proved it (i.e., the Amish came to support Ya'akov's statement.)
It seems that the Amish watched Ya'akov's sheep herding and maybe helped him along. But, I had no idea that the Amish group actually existed at the ancient time or ever lived in that region of the world in Padan Aram. This is one of the few references in the Torah to the Amish, incidentally. It doesn't say much about them.
Are there any commentaries. Midrashim, or other sources that provide more details as to when the Amish settled in Padan Aram and how Ya'akov got involved with them?

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


texts: Where can I find the text of the 1756 Vaad haArba Artzot / Brody Cherem?

texts:
I searched the web and couldn't find the text of the 1756 Cherem by the Vaad Arba Artzot excommunicating Sabbateans and limiting certain Kabbalah study.
In particular, I didn't find it even mentioned at

daat.ac.il
He:Wikipedia
Halachipedia.com (no main article on Cherem or Vaad Arba Artzot)


texts:
How should I start to talk to my kids about G-d?
How do I explain that there is a G-d in the first place, what or whom G-d is, the importance of having Him in their lives etc. The importance or meaning of keeping the Torah etc. Without them thinking it is a fairytale or just fantasy. I would really like them to get to feel and understand that His existence is a fact; something we know rather than something we just believe to be true.


texts: May I give non-mevushal wine to a non-Jew?

texts:
If I know that non-mevushal wine is available to be used for avodah zarah (as in http://www.mechon-mamre.org/i/5211.htm)  and that the prohibition against lifnei iver includes non-Jews[1], then am I forbidden to give a non-Jew a bottle of non-mevushal kosher wine as a gift, let alone a bottle of non-kosher wine?

This question and its answers indicates that avodah zarah, according to some, still exists as a problem.

[1] The prohibition of aiding the commission of a transgression is not one that belongs to the family of not harming another. After all, the other in this case is "harming" himself. Rather, by aiding in the commission of a transgression by another, one is to some extent becoming a partner in the sin. This naturally applies whether the other is Jewish or non-Jewish (See R. Elchanan Wasserman, Kovetz Shiurim, Pesachim 95; Responsa Arugat HaBosem YD 235). Source.


texts: Am I obligated to say "bless you" (or its equivalent) after someone sneezes?

texts:
The Midrash Pirkei D'Rebbi Eliezer (54) writes

המופת הרביעי, מיום שנברא העולם לא היה אדם חולה, אלא בכל מקום שהיה אדם
אם בדרך אם בשוק ועטש היתה נפשו יוצאה מנחיריו ומת, עד שבא יעקב אבינו
ובקש רחמים על זאת ואמר לפני הב"ה, רבונו של עולם אל תקח את נפשי ממני עד
אשר אני מצוה את בני ובני ביתי. ונעתר לו, שנ' ויהי אחרי הדברים האלה
ויאמר ליוסף הנה אביך חולה. ושמעו כל מלכי הארץ ותמהו שלא היה כמהו מיום
שנבראו שמים וארץ, לפיכך חייב אדם לומר לחבירו בשעת עטישותיו חיים שנהפך
מות העולם לאור, שנ' (איוב מא, י) עטישותיו תהל אור - The fourth wonder
(was): From the day when the heavens and the earth were created no man
was ill, (who) sneezed and lived, but in every place where he happened
to be, whether on the way or in the market, and (when he) sneezed, his
soul went out through his nostrils; until our father Jacob came and
prayed for mercy concerning this, and he said before the Holy One,
blessed be He: Sovereign of all the worlds! Do not take my soul from
me until I have charged my sons and my household; and He was entreated
of him, as it is said, "And it came to pass after these things, that
one said to Joseph, Behold, thy father is sick" (Gen. 48:1). || All
the kings of the earth heard (thereof), and they wondered because
there had been no one like him from the days when the heavens and
earth had been created. Therefore a man is in duty bound to say to his
fellow: Life! when the latter sneezes, for the death of the world was
changed into light, as it is said, "His neesings flash forth light"
(Job 41:18).

On the other hand, Rashi in Berachos (53a) says

מרפא – לאדם המתעטש שרגילים לומר אסותא. Rabban Gamliel wouldn't say "to health!" in the Beis Midrash, the way that people normally say "Health!"

which seems to imply that it was just a common practice of people rather than a requirement.
Finally, there is a Tosefta Shabbos (8:2) which actually forbids this due to Darkei Emori:

האומר מרפא הרי זה מדרכי האמורי ר' אלעזר ברבי צדוק אומר [אין אומרים
מרפא מפני ביטול תורה של בית ר"ג] לא היו אומרים מרפא [מפני דרכי האמורי]

Do Poskim codify a requirement to say "Bless you!", "Health!", or its equivalent when someone sneezes? (Shulchan Aruch OC 170:1 poskins not to say "Bless you" during a meal, but that doesn't necessarily show one is required to do so otherwise)


texts:
How does an engaged person find a chosson/kallah (pre-marriage) class teacher?  Preferably a good one?

Is it "just ask around"?  Ask a rabbi?  Is there any good way to compare different people, or is there just "the usual person"?


texts:
I have heard strong concurrence among Jews that Jewish inheritance is passed only through the father to their sons, more specifically that the throne could only be passed through sons.

In my research, I find that Jews in Scriptural accounts understood the inheritance to pass through sons.  (I have learned so much!)

There did arise, however, an unusual case, at which point counsel was sought from God, and God spoke allowing for inheritance to be passed to daughters under specific and clear circumstances and conditions (see below).

Originally there was not a royal line of kingship. As one member here pointed out, the throne passed from Saul to David.  But then God established that David's line would reign forever.  So, it seems to necessitate that the throne be passed through David's line.

Does Jewish tradition reflect merely on the general rule, not focusing on or even not realizing the latter exception?  If the Jews do not apply the latter exception to the royal line, on what premise do they do so.

Numbers 27:6-8

  6The Lord spoke to Moses, saying:
          ווַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
  7Zelophehad's daughters speak justly. You shall certainly give them a portion of inheritance along with their father's brothers, and you shall transfer their father's inheritance to them.
          זכֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן:
  8Speak to the children of Israel saying: If a man dies and has no son, you shall transfer his inheritance to his daughter.
          חוְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ:
  9If he has no daughter, you shall give over his inheritance to his brothers.
          טוְאִם אֵין לוֹ בַּת וּנְתַתֶּם אֶת נַחֲלָתוֹ לְאֶחָיו:

Numbers 36:6

  Land as an inheritance through lot to the children of Israel, and our master was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters.
          בוַיֹּאמְרוּ אֶת אֲדֹנִי צִוָּה יְהֹוָה לָתֵת אֶת הָאָרֶץ בְּנַחֲלָה בְּגוֹרָל לִבְנֵי יִשְׂרָאֵל וַאדֹנִי צֻוָּה בַיהֹוָה לָתֵת אֶת נַחֲלַת צְלָפְחָד אָחִינוּ לִבְנֹתָיו:
  3Now, if they marry a member of another tribe of the children of Israel, their inheritance will be diminished from the inheritance of our father, and it will be added to the inheritance of the tribe into which they marry, and thus, it will be diminished from the lot of our inheritance.
          גוְהָיוּ לְאֶחָד מִבְּנֵי שִׁבְטֵי בְנֵי יִשְׂרָאֵל לְנָשִׁים וְנִגְרְעָה נַחֲלָתָן מִנַּחֲלַת אֲבֹתֵינוּ וְנוֹסַף עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִגֹּרַל נַחֲלָתֵנוּ יִגָּרֵעַ:
  4Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe."
          דוְאִם יִהְיֶה הַיֹּבֵל לִבְנֵי יִשְׂרָאֵל וְנוֹסְפָה נַחֲלָתָן עַל נַחֲלַת הַמַּטֶּה אֲשֶׁר תִּהְיֶינָה לָהֶם וּמִנַּחֲלַת מַטֵּה אֲבֹתֵינוּ יִגָּרַע נַחֲלָתָן:
  5Moses commanded the children of Israel according to the word of the Lord, saying, "The tribe of Joseph's descendants speak justly.
          הוַיְצַו משֶׁה אֶת בְּנֵי יִשְׂרָאֵל עַל פִּי יְהֹוָה לֵאמֹר כֵּן מַטֵּה בְנֵי יוֹסֵף דֹּבְרִים:
  6This is the word that the Lord has commanded regarding Zelophehad's daughters. Let them marry whomever they please, but they shall marry only to the family of their father's tribe.
          וזֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה לִבְנוֹת צְלָפְחָד לֵאמֹר לַטּוֹב בְּעֵינֵיהֶם תִּהְיֶינָה לְנָשִׁים אַךְ לְמִשְׁפַּחַת מַטֵּה אֲבִיהֶם תִּהְיֶינָה לְנָשִׁים:
  7Thus, the inheritance of the children of Israel will not be transferred from tribe to tribe, for each person from the children of Israel will remain attached to the inheritance of his father's tribe.
          זוְלֹא תִסֹּב נַחֲלָה לִבְנֵי יִשְׂרָאֵל מִמַּטֶּה אֶל מַטֶּה כִּי אִישׁ בְּנַחֲלַת מַטֵּה אֲבֹתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל:


texts:
A friend once told me that it's preferable to avoid shaving or getting a haircut at night.

Is there actually anything to this (ie reason/ source etc) and should it be observed, or is it a
bubbe meise?


texts: Why are some makpid on a "double covering"?

texts:
All my life, when the question arises why we wear a black hat over our yarmulkes, the answer is that we do so to have a "double covering" when we pray. This implies that one covering, such as the yarmulke, is not enough, but one should have two layers on his head when he prays.

From where does this idea stem from? I have not been able to track down a source within halacha or Chassidus. I assume this idea is a minhag Chassidus, but why would having two head coverings be any better than one? Is it the idea that "more is better"?

Some people (even myself!) are very makpid to have two head coverings when they pray: a yarmulke and a black hat. Why?


texts: Why don’t we wear tefillin on shabbos and Yom Tov?

texts:
I know that we don’t need to wear tefillin on shabbos and Yom Tov because we only need 2 of the 3 signs to be fulfilled (tefillin, bris mila, And shabbos/ Yom Tov), and since we already have a bris mila and it’s shabbos, we don’t need to put on tefillin. (Source needed)

But why don’t we anyway? Just because we don’t need to put tefillin on, doesn’t mean we can’t.

Note: please do not answer that it was never done and therefore it was accepted as Halacha/ it became muktza because it has no use, as it could have been put on when this heter was first made, and through that become a minhag (think ma’ariv).

Please keep in mind that there is an argument in the Gemara whether tefillin is a mitzvas asei shehazman grama or not (kiddushin 35a), so according to one opinion, we should put tefillin on on shabbos, and the minhag (or Halacha) not to was codified since the Gemara.


texts: Does the idea of Moshiach ben Yosef negate the anti missionary argument against the second coming?

texts:
As found in writings of Rabbi Aryeh Kaplan, one of the arguments used by Anti missionaries to explain why we don't believe Jesus was the messiah, was his epic failure to bring world peace and universal belief in God. To which the missionaries point to their beleif of the second coming, when messiah comes back to finish the job. This idea is dismissed as a sorry excuse for his failure, as the Jewish. prophets only mentioned a single arrival of the Moshiach.
If we take for granted that there will be a twofold arrival of Moshiach, namely Moshiach ben Yosef and afterwards the Moshiach ben Dovid, does this ruin the argument? Does the fact that they are presumably two different people make a difference?


texts: Swallowing, carrying, and regurgitating objects in the stomach without an Eruv

texts:
In a sickening scenario, but out of pure Halachic speculation, can one swallow toy cars (or anything not Muktzeh), walk to a neighbor's house without an Eruv on Shabbos, and then regurgitate the toy cars?

Are these objects considered part of the body?


texts: Did people who were not priests ever enter the Tabernacle?

texts:
Is there any mention in the Tanakh of people who were not priests entering the Tabernacle?
Leviticus 17:5 says that the people were to bring their sacrifices to the priest at the entrance of the tent of meeting. Is this the entrance to the courtyard? Did the people ever actually enter the courtyard of the Tabernacle? Was there any specific law about this?
I am especially interested in references to the Tanakh, but would also be interested in answers based on other Jewish texts.
I am secondarily interested in the related question of what parts of the Temple, if any, people who were not priests were allowed to enter, or did enter.


texts: Who are the ancestors of Abiather, the High Priest that shared the office with Zadok before being exiled by Solomon? Can he be traced to Aaron? Was he related to Zadok?


texts: I am looking for recommendations for a good online mussar work to study with a beginner (english).


texts: A straightforward question: can anybody please source for me a full discussion of which seforim require burial and which do not. (By way of an example, I have heard it said that a gemara need not be buried since it contains no tetragrammata [4 letter name of Hashem].)


texts:
In the bible the word נחושת means what?

I saw a few translations: copper, brass, bronze.

What is the definition of the word


texts: How do I wear tzitzit out with a tucked-in shirt? Do I need especially long tzitzit or some other trick?


texts: Can an Ashkenazi write a Sephardi Torah?

texts:
If an Ashkenazi Sofer writes a Sefer Torah in the Sephardi or Yemenite tradition:

a) has he fulfilled his obligation of writing a Sefer Torah (thanks, Double AA!), and

b) since a Sefer Torah must be written LiShmah, is it valid for a Sephardi or Yemenite to use?


texts: Interrupting learning to reflect on creation is a cause of mortal guilt. Why is this so bad?

texts:
Rambam in Hilchos Yesodei Hatorah 2(2) says

  But how may one discover the way to love and fear Him? When man will
  reflect concerning His works, and His great and wonderful creatures,
  and will behold through them His wonderful, matchless and infinite
  wisdom, he will spontaneously be filled with love, praise and
  exaltation and become possessed of a great longing to know the Great
  Name,

which suggests that it is good to see creation and think about its beauty.

But in Pirkei Avos 3 (7)

  Rabbi Jacob says: if one is studying while walking on the road and
  interrupts his study and says, “how fine is this tree!” [or] “how fine
  is this newly ploughed field!” scripture accounts it to him as if he
  was mortally guilty.

Which suggests that important as it is to reflect on creation, interrupting learning to do this is a cause of mortal guilt. Why is this so bad?


texts: Normally we say "sofek d'rabbanan l'kulo" and will be lenient in a case of a doubt that is only an issur d'rabbanan. I have heard that there are poskim who say this doesn't apply in the case when there is a "sofek d'rabbanan" by the tevillah (immersion) of a Niddah (for example a question of a chatzitzah) since this is a "davar sheyesh lo matirim": she would be able to easily go back to the mikveh and tovel again. Therefore we don't say "sofek d'rabbanan l'kulo". Who, is anyone, says this? Any sources? Any poskim that apply this l'maseh (perhaps found in teshuva seforim or other halacha seforim)?


texts: It is common knowledge that Moshe Rabeinu was Niftar on 7 Adar. Was it a plain year with 1 Adar or a leap year with 2 Adars? If it was a leap year on what Adar was he Niftar?


texts:
Is cooking kosher food by a Goy - in this case me (doing giyur) in a microwave oven making the oven unsuitable for use by a Jew?

I asked one rabbi who said there is no halakhic issue. I live in a house of a very frum person (a hasidic rabbi, very much into kaballah, baruch hashem) and he always wants to turn the oven for me, so he has a part in the cooking. Does it come from kaballah - is goyish cooking able to damage the utensil?

Of course there is no milchig-fleichig mixing (everything is parve), it is not cooking for a Jew (bishul akum should not be a problem if only the goy eats what he prepared and food is cooked in a sealed vessel), furthermore everything has to be pre-packaged and brought to the kitchen unopened, has to have a reliable hechsher and the rabbi trusts the food I brought is kosher. Food is always cooked in sealed containers made of plastic. In my opinion there must be some kaballistic teaching about food prepared by a goy, being not forbidden (in this case), but undesirable for a Jew. Is there a halakha on this? What is the reason for this stricture?


texts: Could someone who has committed a heinous crime convert to Judaism?

texts:
Is there any reason that someone who has committed horrible sins in the past (for example, mass murder) could not become a Jew? Assume, of course, that the sinner/criminal is willing to do teshuvah for his actions.

It would seem that, for example, certain historical figures placed themselves beyond the pale of ever being able to become a Jew, even if they had repented in their lifetimes. Is it correct that such people would have been categorically forbidden from becoming Jews? If so, at what level of sin is that line drawn?


texts: Working in a Potentially Sinful Industry

texts:
I work for a company that provides a service that is considered morally objectionable by some Rabbis (see Gambling at casino). The work I do is generic, in that the output could potentially be used to undertake other kinds of business; however, the company chooses to implement gambling products.

If we assume that all gambling is forbidden (see Gambling at casino again), am I violating Halachah by being an employee of a company that profits from gambling? If the company is "stealing", am I indirectly stealing by accepting my salary from them?

I can think of a couple of things which may help me to justify my employment in terms of Halachah:

My salary is fixed - I get paid the same no matter how well or poorly the company does.
I don't receive a bonus if we sell a lot of tickets.
I don't own shares in the company.
I'm not the one doing the selling. Technically, my employer buys my time/skill and decides what to sell with it.
People will gamble whether I work there or not.

My situation is just an example. I can think of a few other situations which I believe are similar, such as a carpenter who builds a house that is used as a brothel.


texts: source for Potiphar not believing his wife

texts:
I mentioned to someone a vort I once heard pointing out a difficulty in the story of Potiphar's wife.  Why did Potiphar not have Yosef killed, which would be the expected punishment for attacking the wife of a high-level government minister?

The answer is that Potiphar noticed that his wife had ripped the back of Yosef's garment, which would seem to indicate that Yosef was trying to get away from the wife, not trying to attack her.  For this reason (and also because he knew Yosef's character) Potiphar did not believe his wife's story.

However Potiphar was not prepared to exonerate Yosef, as that would amount to publicly exposing his wife as a liar, so he had Yosef put in prison instead.

I was asked for a source for this but don't remember any.  What is the source?


texts: Is returning worn clothing or shoes considered stealing?

texts:
Suppose one purchased, say, a pair of shoes. If he changed his mind about them after wearing them outside, is it halachically permissible to return them to the store after they get creases and slight rubbing signs on the sole?

What is the halachah for stores that take back items without questions?

What is the halachah for stores that don't take back worn items?

With regular clothing (pants, skirts, shirts and sweaters), the possibility of creating signs of wear is minimal after wearing it for only a few times. With shoes the signs are more noticeable.


texts: Why are we increasing Simcha when it isn't Adar yet?

texts:
Rosh Chodesh is 2 days as today is the 30th of Shevat. Adar doesn't actually begin until tonight. Yet the sense of mishenichnas Adar marbim b'simcha seems to hold sway even today, and not just in the additional simcha of Rosh Chodesh.

The most local proof to this is the local policy on Purim Torah, which only mentions "Rosh Chodesh" and not "The beginning of Adar" but other sites seem to bring in the idea of Adar before the month. On an old thread on the Yeshiva World, I found this statement: "Even though it's really 30 shvat, it's still called rosh chodesh adar." But the Chabad website has its mention of Mishenichnas only on the entry for the second day. So I don't think this is a meta-question.

Is it halachically the case that on a 2 day Rosh Chodesh, the upcoming month is considered as if it has begun even on the first day?


texts: In maariv for 2nd night Shavuos לא תגנוב means “do not steal” and not “do not kidnap.” Why?

texts: Rashi points out in Parshas Kodoshim 19(11) (and elsewhere) that the commandment “לא תגנוב” in the Ten Commandments refers to kidnapping. The poet in the additions to the evening service for the second night of Shavuos writes, “לא תגנוב - קבוצות זהב חשוקות Do not steal – bundles of desirable gold. Why is that?


texts: Is there any suggestion in the scripture (even implicitly) that King David might have been also a Navi?


texts: Authenticity of some personal stories in Gemmorah

texts:
The Gemmorah in Bavli Kiddushin 81a brings several similar stories:

  .ר' עקיבא הוה מתלוצץ בעוברי עבירה
  .יומא חד אידמי ליה שטן כאיתתא בריש דיקלא
  .נקטיה לדיקלא וקסליק ואזיל
  'כי מטא לפלגיה דדיקלא שבקיה וכו

  Rabbi Akiva would likewise ridicule transgressors. One day, Satan appeared to him as a woman at the top of a palm tree. Rabbi Akiva grabbed hold of the palm tree and began climbing. When he was halfway up the palm tree, the evil inclination left him, etc.

I truly understand the educational purpose of such a story, to warn us about the severity of Arayos prohibitions. However, it seems so improbable and unimaginable that R' Akivah would override so many Halachos (incl Hillel's "אל תאמין בעצמך עד יום מותך", Avos 2,4), and climb a palm tree to get to a random woman, no matter how tempting it might be, that I doubt if this story is real. It does not appear in Yerushalmi or other earlier sources that I searched (suggestions welcomed).

This story is only an example, there are many other stories of Tannoyim's somewhat weird behavior that only appear in Bavli.

Do some commentators agree with my view and state that some Talmudic stories are not authentic and seek educational purposes only?

This question is about personal stories in the Talmud, about specific Rabbis of distant generations, not Agadetah in general (metaphorical stories). I agree that most stories are original, but some are some outrageous that it is hard to believe they were real. Also those stories are NOT metaphorical, though they could be interpreted so.


texts: When the halacha says we must set kevua ittim

texts: When the halacha says that we must set kevua ittim for learning does it mean that if I study today at ten thirty and tomorrow at eleven thirty and so on I do not fulfill my obligation of set times for learning. I feel like life has so many turns and its not pashut to keep the same time, same beit midrash. Although I learnt for a good time in a beit midrash at set times. Now my Rebbe has passed away and its empty there and I have no chevruta. What should I do? I search around but I dont have the same circumstance to learn at a set time at a set place. it gets unmotivating to learn alone, what is some good practical advice for me and people who might be in the same category. Thanks


texts: What does it mean "studying Torah as Moses did"?

texts:
Temura 15b:

  כל אשכולות שעמדו להן לישראל מימות משה עד שמת יוסף בן יועזר היו למדין תורה כמשה רבינו מכאן ואילך לא היו למדין תורה כמשה רבינו (Sefaria doesn't have a translation)

The discussion in the following Gemmorah is about the number of Halochos known. But nobody mentions a different way of learning or a different approach.

Which interpreters explain what it means "to study as Moses did" and "not as Moses did"?


texts: The Prophets from Job Primarily Addressed Gentiles?

texts:
Bava Bathra 15b (original text here) says that there were seven prophets that primarily prophesied for gentiles, including Job and his four friends.

Is the Talmud saying that the book of Job speaks primarily to Gentiles, or is it referring to other unwritten prophecies of Job and the others? If its referring to the Book of Job's words, in what way does the book of Job speak more to Gentiles than to Jews?


texts: Why is it neccessary to call up multiple people to read the Torah in synogogue?

texts: Wouldn't it make sense for one reader to do the whole thing?


texts: Source for Rabbis being able to say not to do a Deoriata

texts:
What is the source for Rabbis being able to say that one is not allowed to do a mitzvah deorita?

Examples that come to mind are blowing shofar on Rosh Hashana on Shabbat, lulav on Sukkot (at least first day) on Shabbat, and more.

Ideas?


texts:
Nobody knows for certain who authored Sefer Kol Bo (ספר כל-בו), and various theories exist as to who, and when, it might have been. (For a brief example of such theories, see here). Likely it was in the 14th century, although it may well have been slightly earlier.

Frequently throughout the text, the author refers to the opinions of a certain ר"מ. This acronym could stand for Reish Mesivta ("the head of the academy"), or it could be a person's name (R' Meir, R' Mordekhai, R' Menachem, etc). Does anybody know to whom the author of Sefer Kol Bo might have been referring?

It's important because, in quoting Sefer Kol Bo, later compilers have often attributed the opinions within it to this ר"מ - such as the Bet Yosef, for example, in Tur OC 91:3.


texts: Is contamination from lack of kashrut reversible?

texts: We are taught the kashrut mitzvot are meant to elevate our holiness and avoid spiritual contamination. What of an uneducated Jew that for most of his/her life did not keep kosher and eventually became aware of its importance? Can that spiritual contamination be reversed by committing to the laws of kashrut later in life or is that contamination irreversible?


texts:
Someone asked me recently if I knew where the origins of the Bracha of Shalom Rav (instead of Sim Shalom at Mincha and Ma'ariv) are from. As far as I knew the Nusach is not found in the Gemara nor the Rambam. The only real lead I could find was from the book Jewish Liturgy and its Developments by Abraham Zebi Idelsohn (taken from Google Books):

  Shalom rav is another version of the prayer for peace. It is now used in the Ashkenazic ritual for the Minha and Maariv services. It is first mentioned in the eleventh century, and was first introduced by M. Rothenberg. However, as Dr. Finkelstein rightly points out, the fact that Provence, Avignon, and Carpentras have only this version for all services would indicate that it is very old.

The footnote is not available in the excerpt. I was wondering if anyone had any more information on the origins of this Nusach, or how to find more information from the excerpt I found (eg. is there a Siddur of Meir of Rothenburg that I don't know of; who is Dr. Finkelstein?).


texts: Can a Yachid follow his own opinion in a Tzibbur?

texts:
The Gemara in Yevamos (13b) says that there is a prohibition to make "Agudos Agudos", different groups of people following different rulings.

However, the Gemara says that this is forbidden only if two people on one Beis Din issue conflicting rulings, not if there are two Beis Dins issuing conflicting rumors.

What if there's a Beis Din but a Chacham SheHigiya LeHoraah (or just a person with a different Rov) does things his own way. Does he violate Lo Sisgodedu?


texts: Definition of Beit Hakneset area [with respect to tachanun]

texts:
Shulchan Aruch O"CH 131:4 says that we don't say Tachanun where there is a Chatan in the syagogue:  (see also this related question) (Note: I mention here Chatan because it's clearly mentioned, but AFAIK it would be the same law with a Mohel, a Sandak, or the child's father.)

  ולא כשיש שם חתן

1) Does this mean that as long as there is a chatan somewhere in the synagogue building - no one in the building says tachanun?? [If not...]

2) What if there are several rooms in the synagogue where prayers are held and the Chatan is in one of them - what then?

[The next couple of questions slightly stray from my original one... but while I'm here...]

3) If the Chatan is not participating in the minyan but just happens to be in the synagogue when the minyan reaches tanachun - would we say tachanun?

4) If one prays with Chatan neither within a Synagogue nor with a minyan - does one say Tachanun?


texts: What Happened to Yosef Bones when the Took them out of Egypt ot actually when the Found them?


texts:
I thought everybody here seemed like a nice bunch, and I had nothing to be afraid of, but I discovered in Tehillim I was wrong!

מִֽי־י֭וֹדֵעַ עֹ֣ז אַפֶּ֑ךָ וּ֝כְיִרְאָתְךָ֗ עֶבְרָתֶֽךָ
Mi Yodeya, your anger is furious, and your wrath matches the fear of you.

Why are you so upset? Should I be concerned?

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


texts:
When can I take down my Succah?

Suppose that after Chol HaMoed begins one is traveling for an extended period and would not like to leave the decorations, s'chach and sides up because they are likely to be damaged by the weather.

Are there any rules about taking down a Succah during Succos?


texts:
Inspired by this question and its comments:

Rambam Laws of Brachot 1:5

  The text of all the blessings was ordained by Ezra and his court. It
  is not fit to alter it, to add to it, or to detract from it. Whoever
  alters the text of a blessing from that ordained by the Sages is
  making an error.

In the book Laws of B'rachos, Rabbi Aaron D. Twersky cites this to say:

  The text for all b'rachos as we  know them today was settled upon by Ezra and his court (circa 350 B.C.E.).

And yet, as noted in the comments, there were Amoraim, Rishonim, and Acharonim who apparently modified brachot.

So this raises two interrelated questions for me:

What did Rambam mean to say if he presumably knew about the Amoraim who altered brachot post-Ezra?
How did the Rishonim and Acharonim who altered brachot post-Rambam feel at liberty to do so considering what the Rambam said?

Some examples of post-Ezra brachot that come to mind include HaTov Vehametiv (in Birkat Hamazon), She'asani Kirtzono, Hanoten Leya'ef Koach, possibly the bracha for Shabbat candles, and many piyutim that are inserted into Shmoneh Esreh. There are probably many more examples; I can add them as they come to mind.


texts: Why wait to get water in the Z'chut of Miriam?

texts:
After they left Egypt the Children of Israel crossed the Reed Sea and needed water. They got to Marah after 3 days (at which there were bitter waters) and complained as mentioned in Sh'mot 15:23. Moshe puts wood in the water and the water turns sweet.
In 15:27, they travel to Eilim at which there is plenty of water. They leave Eilim (perek 16) and complain about food so the mon descends. By 17:1 they get to Rephidim and there is mention of a lack of water. Moshe is instructed to strike the rock and water comes from it.
The gemara states that the people were accompanied by a well during their wanderings ("He elaborates: The well was given to the Jewish people in the merit of Miriam;") and Rashi connects it to the actual rock that Moshe struck. This means that before the events at Rephidim, there was no water accompanying the people. They had no water unless they happened upon naturally occurring sources.
I'm not sure why Miriam, specifically, is connected to water (though the description of bitter waters as מרים seems like a natural bridge) nor do I understand why, if it was in the merit of Miriam, Moshe had to strike the rock at all the first time, but my question is if it was in Miriam's merit, why did it start at this particular point and not earlier, when the people also needed it?


texts: Can someone have a soul of the opposite gender?

texts:
Inspired by this question: Prayer for changing name for transgender reasons?

While the subject of transgender individuals has been discussed, I was wondering if it is possible, from a hashkafic sense, for someone to receive an opposite-gendered soul? When I say an opposite-gendered soul, I am talking about someone who has a male body and female soul, or vice-versa.

If so, how is this idea discussed?


texts: Why do Torah scrolls not have vowels or Trope?

texts:
Why do Torah scrolls not have vowels or Trope, thus forcing the reader to memorize both?

Is there a historical or Halachic reason for this?


texts: Are all French baguettes intrinsically kosher?

texts:
According to French law, all baguettes must be made of only wheat flour, water, salt and yeast (source).
So, do Jews who keep kosher (and eat pas palter) in France eat baguettes from plain unsupervised boulangeries, and not require a hechsher?


texts: Kiddush cup with the name of angels engraved on the inside

texts: I just bought an antique kiddush cup in Yerushalayim with names of the angels written all throughout the inside on the whole length of the kiddush cup (in several columns around the cup).  The store owner said it was Kabbalistic, but I was just wondering if there's any further significance?  Is it a segulah?  Does it have anything to do with welcoming the angels during Shalom Aleichem?  Anyone have any ideas?


texts: Does complete bitachon necessarily eliminate or at least mitigate all anxiety one may experience?

texts:
Or put differently, does anxiety always indicate a lack of bitachon.

Some claim that bitachon does not (always) mitigate or eliminate anxiety (see the discussion here 1 and Rabbi Netanel Wiederblank here 2, for instance). Others claim that bitachon does just that based upon the simple understanding of pesukim, such as אבטח ולא אפחד and the beginning of chovos halevavos shaar habitachon. Which view is correct? And more importantly, please provide sources that address this (as directly as possible).


texts: For the start of the day, is "sunset" astronomical or visible?

texts:
Yesterday was the equinox and I noticed that the day was longer than 12 hours according to the (secular) sunrise/sunset times.  Curious, I did some investigation.  One reason for the difference is how we measure -- the equinox is based on when the center of the sun is visible while sunrise/sunset times are based on when the top edge is visible.  That only accounts for a couple minutes; though; the bigger factor is atmospheric refracion (discussed in simpler terms here), which, in a nutshell, means that the sun is visible to us in the sky even when it is below the horizon, for several minutes.

This made me wonder about the effect on halachic times.  This article says that the halacha is that Shabbat begins at sunset, though we add time for safety.  I know that, l'hatchila, we add (usually) 18 minutes before the start of Shabbat or Yom Tov to provide a cushion.  That's more than enough to account for any false effects due to refraction, but I've also been told that, b'dieved, if one is running late and has to cut into those 18 minutes, it's still ok so long as you actually began Shabbat/Yom Tov before the end of those 18 minutes, at sunset.  And therein lies my question.

Regardless of how we halachically define sunset, we might see the sun above the horizon and conclude that it is not yet sunset when the sun has actually already set.  Does this mean that the day has in fact started -- we go by where the sun is, not where it appears to be -- and if you light at the 15th of the 18 minutes you're kindling fire on Shabbat?  Or, halachically, is sunset based on what we see, not what we now know happens scientifically?

I know there's discussion (somewhere) of Shabbat times if you're in the mountains or have an obstructed view of the horizon, and maybe that's relevant here.  That's a more localized situation, while atmospheric refraction happens everywhere all the time, so I don't know if that makes it a different case.

Does Shabbat really start sometime during the 18 minutes?


texts: Can open kosher condiments (e.g., ketchup) found in a rented apartment be used?

texts: Let's say you rent an apartment and find open kosher condiments like ketchup in the fridge, can they be used?


texts: Is Sarah old and withered, or young and attractive when Abimelech captures her?

texts:
We see in the Torah:

Can a child be born to a man a hundred years old, or can Sarah bear a
child at ninety? (Gen. 17:17)
Now Abraham and Sarah were old, advanced in years; Sarah had stopped
having the periods of women. And Sarah laughed to herself, saying,
“Now that I am withered (בלותי), am I to have enjoyment (עדנה)—and
with my husband so old?” (18:11-12)

But later in the Chumash we see that Abimelech kidnaps Sarah and would even like to sleep with her! Apparently here she is young and beautiful.
How are we to understand this contradiction?


texts: Why is Chad Gadya a mix of Hebrew and Aramaic?

texts: Chad Gadya (recited at the end of the Passover seder) is written in a mix of Hebrew and Aramaic. Specifically, most of the verbs are in Hebrew, except for זבין (bought) and אתא (came), and most of the nouns are in Aramaic, except for HaKadosh Baruch Hu, Malach HaMaves (angel of death), and HaShochet (slaughterer). Why?


texts: What is the role of government punishment in the teshuva (repentance) process?

texts:
If I understand it, according to Halacha, if Reuven steals $100 from Shimon, he has to first return the money (possibly plus another $100), apologize; then regret, confess, resolve, and abstain.  If he's done all of that, he's done repentance (teshuva); and if I'm not mistaken, he would now be considered a kosher witness and no longer a "thief."

Where does government punishment fit into all of this?  Suppose Reuven committed tax evasion/fraud, and served time in jail (and has also regretted, confessed, resolved, and abstained); is that good enough teshuva?  (I don't know what monetary fines the govt. imposes, or what happens if Reuven since lost the money?)  What if Reuven stole from his investors?  From a corporation?


texts: Why is it often Claimed a Forced Get is Invalid?

texts:
I've read that part of the problem of agunot ( women who are refused a divorce ) is that if we force the man to give a get then the get is invalidated, and thus Beitai Din in Israel refrain from using force.

However, that is not strictly true:

  A most basic rule in Hilchot Gittin is that a Get must be given (and received by the wife, post-Cherem d'Rabbeinu Gershom) of one's own free will. (Rambam, Gerushin 1:1,2) If the husband is coerced, the Get is invalid. (Rambam, Hilchot Gerushin, 220[sic]) The oft-quoted dictum kofin osoh ad sheyomar rotzeh ani -- "we coerce him until he states 'I want to"' -- applies only in cases when (a) specific grounds for that verdict exist, (b) the Bet Din renders a verdict of kofin (we force him), and (c) the coercion is carried out by the Bet Din or others implementing its verdict.

We see that a Beit Din has the authority to coerce the man to give the get, and we can see from Rambam in הלכות אישות פרק טו, ב regarding a marriage without children for ten years that the Beit Din physically beats the husband till he gives a divorce (or takes a second wife).

In light of that, I don't understand why it seems that Batai Din refuse to use force in cases where the husband uses the refusal of a get as a means of blackmailing his wife, and where the claim of the Get being invalidated by the use of force comes from.


texts: What if a Mezuzah is mistakenly removed?

texts:
Say a non-Jewish tradesman, like a painter, is working on a door and removes the Mezuzah without really knowing what he's doing. Is the Mezuzah still kosher? Could I say a Bracha and put it back as soon as I can?

I'm not sure if this counts as bizuy mitzvah, because it was performed by a non-Jew without my knowledge.


texts:
Since I have only experienced a handful of families' traditions of how they conduct their Sedarim, I thought I'd ask what others do.

What are some of the widely practiced customs for how to actually conduct the Seder? By conduct, I mean who reads when (eg., does the "leader" read everything, or do you go around the table, or do you call for volunteers?), who is responsible for various parts (eg., opening the door for Eliyahu), what is acceptable to skip (eg., songs if it is getting late?), etc.

Please cite sources if possible, whether they be ancient or contemporary (even a blog). I'm not so much curious about what the RaMBa"M (eg.) says we should do, as I am about what people are actually doing.


texts: How can you politely stop people from coercing performance of a mitzvah?

texts:
I read this question - Contemporary rabbinic views on social pressure to get people to do Mitzvoth - and it seemed to apply to a recent situation.

I was with a group of friends recently on a Sunday evening in a Northeastern city, getting ready to enter a 100+ year old baseball stadium to see a band that some members have been playing together for 50+ years. Since some of us had travelled from different parts of the country and hadn't seen each other for decades, we celebrated for hours before the show, some of us drinking, some of us smoking a substance that had recently been made completely legal to enjoy in that state.

Along come a couple of Chabad folks, who immediately zeroed in on a couple of Jewish members of the group, trying to get them to lay tefillin.  This was in the middle of a huge crowd of concertgoers.  They ended up concentrating on one of us, who was doing his best to decline for what he thought were valid reasons - he was intoxicated in various directions and explained he would not be able to concentrate with proper kavanah, it was over 90 humid degrees out and he was sweaty and dirty, etc.

Didn't matter to these guys.  They just kept hounding him, slipping candles into his pocket(which of course got confiscated during the entry search), and saying it was just fine to lay tefillin(which they couldn't tell us the last time a sofer checked them to see if they were pasul) in the midst of a raging, wasted crowd, while intoxicated and dirty/sweaty.  They kept pushing that it didn't matter, it was the mitzvah alone that counted.  It wasn't until we physically walked away and through the entry gates, after the music started (coincidentally, a song called "Samson & Delilah"), that he was left alone and the situation ended.

So - my question is - when presented with extremely pushy people, what is the most polite way of declining?  The non-Jewish members of the crowd were ready to politely but firmly turn them around and make sure they kept walking away from us, but we did not let that happen. What words work best in a situation like this?


texts: If parents fight, whom should child side with?

texts: If mother and father fight with each other (whether physically or verbally), whom should child side with?


texts: PTIJ: Sleeping for veggies on Chol HaMoed?

texts:
Moed Katan 4a-b:

תנו רבנן מדלין לירקות כדי לאוכלן ואם בשביל לייפותן אסור רבינא ורבה תוספאה הוו קא אזלי באורחא חזו לההוא גברא דהוה דלי דוולא בחולא דמועדא אמר ליה רבה תוספאה לרבינא ליתי מר לשמתיה א"ל והתניא מדלין לירקות כדי לאוכלן א"ל מי סברת מאי מדלין מדלין מיא מאי מדלין שלופי
The Rabbis taught in a Braisa: “We extend [on Chol HaMoed] for vegetables in order to eat them, but if it’s to improve them, it’s forbidden.” Ravina and Rabbah Tosfa’ah we’re going on the road. They saw a man who was extending a bucket on Chol HaMoed. Rabbah Tosfa’ah said to Ravina, “The Master should go and excommunicate him.” [Ravina] said to him, but it’s taught in a Braisa, “We extend for vegetables in order to eat them.” He said to him, “Do you think ‘extend’ means to extend water? ‘Extend’ means to extend sleep!”

While the Gemara ultimately refutes this based on another Braisa, what was Rabbah thinking? How does sleeping help prepare the vegetables for eating or to improve them in any way?

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


texts: Why is the blessing over the candles said after lighting the candles?

texts: All of the blessings I know of over bread, wine, washing of hands, installing a mezzuzah, reading from the Torah, studying Torah the blessing is said first, and then the action is done (reading from the Torah might not be the best example because there is a blessing after reading the Torah as well).  However, when we light the candles on shabbat, the candles are lit first and then the blessing is said.  (I've seen the chanukah candles get lit first and then the blessing said, and I've seen it the other way around - I do not see a clear consensus one way or the other.  Chanukah is a minor holiday.  Shabbat is a big deal).


texts: Neilas HaChag on a Yom Tov that ends on Friday

texts: This year Simchas Torah comes out on Friday. It can also happen that Pesach or Shavuos finishes on Friday in Eretz Yisroel. Is there a Neilas HaChag if Yom Tov ends on Friday?


texts:
I didn't have the opportunity growing up to learn Hebrew. My goal is to be able to sight-read the Hebrew in Torah.  I have taken several classes in grammer and syntax, and my vocab is moderate.  What is the best way to take what I've learned and actually learn to sight-read?  Any approach will involve much practice and devotion, obviously.  That said, what is the best approach?

I'm also interested to know how many out there can actually do this.  Setting aside the learning one does specific to their bar mitzvah portion, how does one become a successful today reader?


texts: Source that prohibits raising hands during davening

texts:
I recall once reading somewhere that perhaps the Zohar, or Ari"zl state that one should not raise one's hands (or wave them around) whilst praying (as it is darchei emori, or some such prohibition). Someone else suggested to me that it might actually be a Tosfos.

Any ideas where such a source, or sources, exist?


texts: What does fasting do? Is it to put us in a certain mindset? If so how does it do so? Does the pain itself atone? If so how and why? Or is it some other reason?


texts:
Does every Jew who is a cohen or a levi use "Hacohen"/"Halevi" in his official Hebrew name (i.e. for a religious document)?

If one is the son or daughter of a cohen or a levi, does the "hacohen"/"halevi" enter one's name, too?


texts:
What is the shortest amud or daf in Shas? I vaguely remember seeing a daf that was only a couple lines of gemara or so (maybe in Pesachim?) but don't remember where it was.

Daf in this case, referring to:

the least amount of words of gemara on an amud
the least amount of words of gemara on a whole daf

(or both)

Anyone know?

(like a previous question "Which mishnah has the most daf between it and the subsequent mishnah?" asking as a fun fact- obviously this has no practical implication)


texts: Why is the birth of Kayin written strangely?

texts:
In Bereishis 4:1, the Pasuk describes the birth of Kayin:

וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה
Now the man knew his wife Chava, and she conceived and bore Kayin, saying, “I have gained a male child with the help of the LORD.”

However, the wording of the Pasuk is different than other times in which the birth of a child takes place.
For example, later on in the parshah, by the birth of Shes, (Bereishis 4:25):

וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן
Adam knew his wife again, and she bore a son and named him Shes, meaning, “God has provided me with another offspring in place of Hevel,” for Kayin had killed him.

In the second Pasuk, first it mentions that she had a son, and then it says she named him Shes. The first Pasuk just says that she had a son whose name was Kayin.
Is there any reason why the first Pasuk tells the story differently than usual?


texts: References in the Talmud or Rishonim to marijuana or any non-alcoholic drug use?

texts:
Are there any references in the Talmud, Rishonim, or earlier sources that discuss marijuana or any non-alcoholic drug-use?

Specifically drug-use for recreation, i.e. not specifically for medical use.

I'm not looking for any theories, e.g. that kane bosm (fragrant cane) is a reference to marijuana, or anything like that.


texts: Will people have the capacity to act out of free will in the next world?

texts:
The next world/techias hameisim/any world after that- is a place to receive sechar for the work done in this world. I was wondering if in any of these worlds people will have free will (more specifically, the capacity to make a free-will decision).

Another similar question: will there be an avodas Hashem that we can/will perform in any of these worlds?


texts:
Kayin and Hevel were born before Adam and Chava sinned and ate from the Tree of Knowledge. (See Rashi to 4:1.)

Did Kayin and Hevel ever receive the understanding that their parents got from the fruit?

If not, how did they know to being sacrifices? And what about when Kayin admits that he sinned killing Hevel?


texts: What did Sephardic Jews do when yibum required taking a second wife?

texts:
As I understand it, in the Sephardic world not long ago, the marriage contract would have a steep penalty clause if he took a wife beyond the first one without her permission.

And as I understand it, in the Sephardic world till today, yibum is preferred over chalitza, i.e. the best thing is to marry the widow.(Shulchan aruch Even haezer 165,1)

So suppose Hayim marries Mazal, and their contract has a penalty clause. Then Hayim's brother dies childless, so Hayim is supposed to marry his brother's widow. Mazal says she doesn't want another wife around.

Now what?


texts: Do any poskim say one can rely on the Vilna Ga'on's position of benefiting from a Jew's shogeig melacha on Shabbos?

texts: The Mishnah Berurah rules that only in a time of need can one rely on the Vilna Gaon's ruling that the halacha follows Rebbe Meir in allowing one to benefit from a Jew's shogeg melacha on Shabbos.  Do any poskim allow one to rely on the Gaon's ruling in this case even not in a time of need?


texts: Can you eat foods during Passover, if you already opened and ate from the package before Passover?

texts:
Let's say that a person opens a jar of pickles that is kosher for Passover, and eats from it during the week before Passover starts.
Can the jar still be used during Passover?


texts: Riddle: when would a couple be forced to break their engagement?

texts:
Riddle:

Chaim and Shprintza got engaged.  They, their entire families, and their rabbis were all totally happy about the engagement.  They didn't hide any information from one another.  Chaim and Shprintza both know both his and her detailed halachic status.

A few days later, Chaim and Shprintza (and their families) still desperately want to marry each other, but halacha now requires them to break their engagement.  There were no mistakes at the time of the engagement.   Chaim is not a Cohen.

What happened?


texts: Can you fulfill Netilat Yadayim by dipping your hands in a sink?

texts:
According to the Gemara in Hullin on 107a, if there's a vessel with a hole in it, and there's a "stream" (more than a drip but not necessarily the "sheffoferet hannod" required for a real mikveh) connecting the water in the vessel to a kosher mikveh (i.e. a lake), you can dip your hands in the vessel and fulfill Tevilat Yadayim. My question is: can this work with a sink? It can be a great option when you're stuck without a cup available! you can stop the sink, fill it with water, leave the tap running and then dip your hands in it. There are two points I need to clarify for this to work:

A) Assuming the water comes from a reservoir, is a reservoir a kosher mikveh?

B) Is there a constant connection of water from the reservoir to the (cold water) tap, or is it broken at some point along the way?

Also, are there any other potential problems with this solution?


texts: Sitting four tefachim under a dofen akuma

texts: The Shulchan Arukh (OC 632:1) rules that invalid sekhakh at the edge of a sukkah  does not invalidate the sukkah if it is less than four amoth, based on the principle of dofen akuma.  He also rules that one can fulfill one's obligation of sitting in a sukkah while sitting under sekhakh that is invalid for less than four tefachim.  Assuming a dofen akuma is more than four tefachim but less than four amoth, can one fulfill one's obligation by  sitting partially/entirely under the innermost less-than-four tefachim (adjacent the valid sekhakh), or is that considered an invalid combining of lenient halachoth l'moshe misinai?


texts: Half-Hallel in commemoration of the fallen Egyptians

texts:
There seem to be two separate explanations as to why we only say a "half" hallel on the intermediate and final days of Pesach. According to one opinion (as attributed to the Shibolet Haleket here) it has to do with muting our joy at the fall of our national enemies.

But then why is the same logic not applied to the first day(s) of Pesach which followed the deaths of (relatively innocent) firstborns. I understand that one could say that this midrashic explanation is persuasive only when combined with the talmudic one, so when the gemara does not give a reason, the midrash cannot stand on its own, but according to footnote 5 on that Web page, the Taz seems to say that the midrash is enough on its own! If so, why wouldn't the Taz apply it to the first days?


texts:
I'm reclaiming ancestral minhagim (practices) that were lost during American Assimilation. My family came of Nowy Zmigrod, Poland in Galicia before both world wars. I believe my family were chassidim as my grandfather insisted they were sefardim (galicianer Yiddish for people who took on praying nusach sefard) and wrapped tefillin outwardly and specifically told my father "we wrap outward unlike ashkenazim."

Sanzer Chassidim were very active in that town, and a Halberstam was the rabbi there. I understand that there are many offshoots of Sanz today that may have different practices (Satmar/Bobov/Klausenberg) so I am just curious of the minhagim of the region I came from.

I am hoping for a book of haminhagim or somesuch, specifically of the Sanzer chassidim.


texts:
Inspired by yydl's question.

I read that in Russia where bread was unpurchasable without "bread ration cards", people would save them throughout Pesach and use them after Pesach. One such person heard (before Pesach) from the Lubavitcher Rebbe's father (who was a Rov of Dnepopetrovsk) that such rations are forbidden so he ripped them all up. (It also says that the Lubavitcher Rebbe's father used to tear up his cards before Pesach).

What is the prohibition behind owning such ration cards (as in, why are they different than money which can also buy one bread)?

Based on the answers there (and my opinion before finding out the above information), there shouldn't be a problem with owning such vouchers.

So why is it forbidden?


texts: Which sins are specifically punished with earthquake?

texts:
There were/are earthquakes in many countries in the world in the past few days.

If earthquake is a form punishment from Hashem, then which sins are punished by such?

I/We can use the answer to specifically pray for Teshuvah.

"Why assume that specific natural disasters correspond to particular sins?"

There are passages in the TaNaKH about famine or drought, etc., being associated with sins, such as Amos 4:7-8

וְגַם אָנֹכִי מָנַעְתִּי מִכֶּם אֶת-הַגֶּשֶׁם, בְּעוֹד שְׁלֹשָׁה חֳדָשִׁים לַקָּצִיר, וְהִמְטַרְתִּי עַל-עִיר אֶחָת, וְעַל-עִיר אַחַת לֹא אַמְטִיר; חֶלְקָה אַחַת תִּמָּטֵר, וְחֶלְקָה אֲשֶׁר-לֹא-תַמְטִיר עָלֶיהָ תִּיבָשׁ.

וְנָעוּ שְׁתַּיִם שָׁלֹשׁ עָרִים אֶל-עִיר אַחַת, לִשְׁתּוֹת מַיִם--וְלֹא יִשְׂבָּעוּ; וְלֹא-שַׁבְתֶּם עָדַי, נְאֻם-יְהוָה.

I was thinking that perhaps Earthquake is probably in the same line of idea.

Here is a discussion at Mi Yodea along a similar line:

Which sins are specifically punished with drought?


texts:
Rashi in Bamidbar 22:5 addresses Bilam's being a prophet:

  "Why did the Holy One rest his Divine Presence upon a wicked gentile? So that the nations of the world should not have an excuse [as to why they didn't serve God]. They would have said, 'If we had prophets, we too would have repented.' So God established prophets for them."

To me this wouldn't seem 'fair'. If the gentiles would want a prophet to help them 'repent' why not establish for them a righteous gentile prophet?


texts:
This is a follow up to the question here

The Shulchan Aruch 225:1 brings the halachah what when one sees a "friend" whom one hasn't seen in the last 30 days then the blessing "shehecheyanu" is made, and if one has not seen them in twelve months then the blessing "m'chayeh hameisim" is made.

Double AA has championed the position of Rav Ovadia Yosef shlita who takes issue with the Mishneh Berurah for not distinguishing between the case where one says shehecheyanu and the case where one says m'chayeh hameisim regarding a friend you have received a letter from or otherwise heard of his well being. Indeed, when we follow the chain back we do see that many/most/all of the sources which discuss do so in the context of the berachah m'chayeh hameisim. It seems to me that we are left with two opposing challenges:

On what basis do we learn the MB as applying this halachah to both cases? While my limited survey it seems that most secondary sources and apparently other Poskim learn the Misheh Berurah that way, is this really necessary. The Mishneh Berurah 225:2 writes, "ואם קבל ממנו כתב או שאנשים הודיעהו משלומו, יש דעות באחרונים, וספק ברכות להקל" with no specific mention of the berachah shecheyanu. If we infer it from the location the se'if katan commented on (הרואה את חברו), at the head of the halachah where both berachos are located, then the same is true of the Sha'arei Teshuvah which writes, "ומ"ש בשם הלק"ט בקבל ממנו כתב כו', וע"ש דמשמע שאף אם באו אנשים שהודיעו משלומו, וכן בבר"י בשם מז"ה משמע דגם אם הוא יודע משלומו אף שלא כתב לו אין מברך,וצ"ע" which is commenting on the same location and neither mentions both blessings explicitly nor limits the ruling to one blessing. Do we have reason to learn this Mishneh Berurah as applying to both berachos, and if so on what basis do we not learn the Sha'arei Teshuvah in the same manner to deny the Mishneh Berurah precedent (even if it only pushes the question back onto Sha'arei Teshuvah).
Conversely, on what basis do we make a distinction between the two blessings throughout the Gemara and Poskim the halachos pertaining to the חבר are given jointly, with the only explicit distinction being whether the friend has been gone  30 days or 12 months. Given that all other halachos regarding who this berachah is said upon seeing are identical, what precedent do we have for making a distinction. If we learn Mishneh Berurah and/or Sha'arei Teshuvah as treating these berachos as equivalent, what is to prevent them from learning the earlier poskim who mention the issues of receiving letters with respect the the berachah m'chayeh hameisim as being "lav davka" (such as the aforementioned Birchei Yosef, perhaps others may not be as open to such an interpretation)? During those generations I suspect (just a hypothesis) that sending a letter to someone who had been gone less than an month wasn't exactly practical and presumably uncommon. Where, other than Rav Ovadiah Yosef, do we see explicit basis to differentiate the situations where these blessings are said beyond the defining difference of the length of absence?


texts: How Tanuro Shel Akhnai was different from the first Machlokes in the Mishnah?

texts:
THe first Mishna presents a Machlokes between R' Eliezer, R' Gamliel and "the rest" of the Chachamim (unclear).

מֵאֵימָתַי קוֹרִין אֶת שְׁמַע בְּעַרְבִית. מִשָּׁעָה שֶׁהַכֹּהֲנִים נִכְנָסִים לֶאֱכֹל בִּתְרוּמָתָן, עַד סוֹף הָאַשְׁמוּרָה הָרִאשׁוֹנָה, דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד חֲצוֹת. רַבָּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁיַּעֲלֶה עַמּוּד הַשָּׁחַר.
From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn.

This disagreement did not lead to any violent clash and disastrous outcomes as in Tanuro Shel Akhnai incident. And R"G seemingly didn't force himself on others.
What is different and why in the first Mishnah there was no need to follow the majority or ask Heaven to testify?


texts: Based on a recent news item wherein cemeteries have been refusing to inter the body of one of the (alleged) Boston bombers, I am curious whether a Jewish cemetery's operators are allowed to refuse to bury a Jew's body that is brought to them, and if so on what grounds? Meaning is it based on the fact that the person was a sinner, and if so which sins warrant this response? Are there other valid reasons?


texts: Why did the scholars of Bavel live in Bavel and not Eretz Yisrael?

texts: If there is a positive mitzva of living in Eretz Yisrael, why did the scholars of Pumbedisa, Sura, Nahardai, Mechoza, etc. remain in Bavel.  If it was to learn Torah from the giants, then we can focus the question on the roshei yeshivos themselves.


texts: Prayer for changing name for transgender reasons?

texts: I am a transgender man and I would like to change my Hebrew and English names. Are there any specific prayers to go along with this, or any specific rules that I should be aware of? Thank you.


texts: Is there any obligation or mitzvah to wash for bread if you won't touch the bread when eating?

texts: Let's say you're holding a burger in a napkin or are wearing gloves. Is there any benefit to wash your hands before hamotzi besides the fact that you are missing out on one potential beracha?


texts: Has Paleo Hebrew (Ktav Ivri) Ever Been Found With Crowns? Whether we are talking about ancient scrolls, or amulets, or any type of ancient Hebrew writing.


texts: Buying New Tefillin during Nine Days / 3 Weeks

texts:
Is one allowed to buy new tefillin during the 9 days or 3 weeks? Is one then allowed to wear that same new tefillin during the 9 days / 3 weeks?

And if the answer is yes: why?


texts: Why are Kiddushin and Nisuin done on the same day? (ie with no big gap)

texts:
Why are kiddushin and nisu'in done on the same day, with no big space in between?

I understand from the mishna:

  מסכת כתובות ה,ב = נותנים לבתולה שנים עשר חודש משיתבע לה הבעל, לפרנס את עצמה; כשם שנותנין לאישה, כך נותנין לאיש לפרנס את עצמו.  ולאלמנה, שלושים יום.  הגיע זמנם, ולא נשאו או שמתו בעליהן--אוכלות משלו, ואוכלות בתרומה.  רבי טרפון אומר, נותנים לה הכול תרומה; רבי עקיבה אומר, מחצה חולין ומחצה תרומה.

That the bride or groom can demand time between kiddushin and nisu'in (maximum by a virgin 1 year, by a widow 30 days).

What does the Shulchan Oruch say about this? (source please)

I also understand that now, most people do it on the same day or on the next day.

Is this the law? Are there exceptions? (also sources please)


texts: Why did Rivka consult Shem, and not Avraham or Yitzchok?

texts:
The Posuk says (Gen. 25:22) regarding Rivka:

  וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת יְ־הֹוָ־ה

Translated as: And the children struggled within her, and she said, "If [it be] so, why am I [like] this?" And she went to inquire of the Lord.

Rashi comments on this:

  ותלך לדרוש: לבית מדרשו של שם

Translated as: And she went to inquire - to the academy of Shem.

The question is why go to Shem and not Avraham or Yitzchok, and what happened to Eiver?


texts:
Are there any issues with naming a boy after a woman, or a girl after a man?
We do see many examples of people making male names more feminine e.g. Daniella, Gavriella.

I once heard that the latter may be more problematic as women are obligated in less mitzvot. Is there any truth to this? Are there any mainstream sources?


texts: best Hebrew-English Tanakh in printed form, interlinear if possible?

texts:
I've been using the Artscroll Interlinear series to read the Torah and it's helping me make a lot of progress in finally learning Tanakh Hebrew. But outside of the five scrolls and the psalms, Artscroll does not provide an interlinear translation for the rest of the books of the Tanakh, and I could not find any other Jewish sources for a printed interlinear publication.

What is available is an interlinear "old testament" from a Christian publisher using the ESV (English Standard Version) translation. From the online sample I've seen, the translation is very literal in a way that will aid in my language learning, and also from what I've seen so far, avoids overly Christianizing the text. In fact, the translation in many ways seems more literal and useful than the Artscroll, which sometimes paraphrases words and expressions.

With all that, I'm still hesitant to order the ESV interlinear because it somehow seems creepy to me as a Jewish person to be using a Christian-produced Tanakh to learn Hebrew. Am I just being narrow-minded and bigoted and missing the point of learning Tanakh in the first place? I'm not used to thinking of myself as some kind of narrow-minded xenophobe, but who knows?

Does anybody else have experience with this particular interlinear translation (https://www.amazon.com/Hebrew-English-Interlinear-ESV-Testament-Stuttgartensia/dp/1433501139), and any advice on whether it would be an acceptable volume for a Jewish reader? Any suggestions on other interlinear or at least dual language (Hebrew-English) translations that would be helpful? I have the Artscroll dual language Yehoshua, but the English and Hebrew often do not line up on the same part of the page and sometimes not even on the same page at all, so it's less useful to me at this point than I was hoping. Thanks for any help!


texts: How can one behold the likeness of G-d, while no one did?

texts: Could someone explain me the meaning of the words ‘he beholds the likeness of HaShem’ from Bamidbar 12:8 in comparison to Devarim 4:15 which states no one saw such a thing’. Because in both verses the root for ‘likeness (similitude)’ are used.


texts: Should I say the bracha when I immerse the vessel in the Mikve if I don't know what it is made of?

texts: For example: we immerse without bracha on utensils made of porcelain, but utensils made of glass we do immerse with bracha. If I don't know if it's actually made of glass or porcelain, what should I do?


texts: To say Kaddish at the cemetery after burial, do the mourners count as part of the minyan?

texts: I understand that onenim cannot be counted as part of the minyan. Thus, at the cemetery, when saying the Kaddish can they be counted as part of the minyan or do we need 10 others besides them?