texts: Must a house be cleaned for Pesach even if a seder won't be held there?

texts: I'm trying to understand how the holiness codes in Leviticus and Deuteronomy apply to people versus places. It is written, "all shall keep your laws" and "all shall post the laws at their gates", so presumably every Jewish family must celebrate Passover, but does that mean every family must do so at least once at their own individual dwelling every year?  It doesn't seem sensible that every family must celebrate Pesach in their own homes since that's why people attend synagogue seders.  If a family attends seder other than their own house, must they clean their house as if they are celebrating Passover there anyway?


texts: How do soldiers in the IDF obey Deuteronomy 23:13?

texts:
The mitvah talks about ensuring every soldiers have a spade to cover their excrement.

The mitvah seems to be pretty obsolete because by now we have toilets all over the place.

So, how it's done?

Do IDF soldiers carry spade anyway and simulate covering after flushing the toilet? What?

It's talked about here

http://www.ou.org/torah/mitzvot/taryag/mitzvah567/

Okay maybe some says that the command is obsolete due to our technology. However, there is nothing around the commandment that says that it should be obeyed till, say, the invention of toilet.

In fact, there are verses that suggest that most mitvahs should be done till the end of time.

So how does that mitzvah done by IDF and why?


texts: Who is responsible for damage to something that was used at the owner's request?

texts:
Suppose you ask someone to use something that belongs to you, so that you can benefit from their use of it.  For example, you (voluntarily) give a camera to someone you know to take a picture (of you). He drops it, causing damage.

Should he pay for all/ half/ none of the damages he (accidentally) caused? Do you have any standing to demand payment?

The damage would not have happened if device owner did not ask the other person to use it to benefit the owner.

What does the Jewish law say? Philosophically, what is the right thing to do from the standpoint of the person who owns the camera and from the standpoint of the person who caused the damage?


texts: Why do women have to say Birchas Hatorah they are not commanded to learn Torah as men are?


texts: Does anyone allow one to get married the night after Pesach Sheni?

texts:
Rivivos Efraim Volume 2 page 266 in discussing whether one may eat roasted meat on the evening after Pesach Sheni concludes as follows.

  ופוק חזי מאי עמא דבר, שעושים חתונות מפוארות באותו לילה ואוכלים צלי ולא
  מיחה אדם לעולם כמדומני

"And go and see what people do, they make beautiful weddings on that night and eat roasted meat and no one ever stopped them to the best of my knowledge" (my translation)

Is there a contemporary source that allows weddings on the evening after Pesach Sheni?


texts: Why does the date for the prayer for rain change from one century to the next?

texts:
My due diligence:

Praying for rain in the Diaspora
How to calculate 60 days from tekufat tishri for any given year?
On which evening should we start saying “V'tein tal u'matar li'vrachah”?

I see that I’m walking into a “duplicate question” minefield. So if you’ve got an answer, answer quickly.

Suppose that we use the word “summer” to refer to that part of the year when the northern hemisphere has relatively warm weather, long days and short nights; and we use the word “winter” by contrast to mean that part of the year when the northern hemisphere has relatively cold weather, short days and long nights.

If we do all of that math described in all of those previous questions and conclude that in one century we will begin to pray for rain on December 3, and in the next century we will begin on December 4, and in the next century we will begin on December 5, is that because December is moving from winter to summer, or because our prayer for rain is? Or is there some third alternative?

In other words, I'm not asking how to compute anything. I'm asking what these computations are supposed to achieve, and what they will achieve. In what sense will this set of rules (our complicated rule for this prayer and the complicated rule concerning February 29) preserve the seasonality of our prayer and of the months January through December?


texts:
I have been told that before Galus Bavel the only prayer a Jew was required to pray was the Shema. (And I suppose Birkas HaMazon, as well.)

When the Jews were exiled to Bavel, the Anshei Knesses Hagdolah formulated a text for all Jews to pray from, which is (roughly) what is found in today's siddur. I have been told that this was because the daily korbanos were no longer being offered in the Beis HaMikdash (because it was destroyed).

Of course, the tefillos and brachos were not written down; in fact, it was forbidden to do so.1 This would be the reason for the repetition of the Amidah, for those who did not know the words.

So when were the general text of the tefillos formulated? Am I correct in my history that they were formed by the Anshei Knesses Hagdolah when the Jews were exiled to Bavel?

1. For instance, see Shabbos 115b, "כותבי ברכות כשורפי תורה", Those who write down blessings are like a burner of the Torah. The question could arise why we have a siddur today; and the answer is that around 875 CE some scholars approached Rav Amram Gaon and asked him to write down the text of the siddur,
 out of fear of the text becoming lost. This would be similar to Rav Yehudah HaNasi's writing down of the Mishnah, which was forbidden, but it was done in a period when Torah Sheba'al Peh was in danger of becoming lost.


texts: Has there ever been an expert system (i.e. computer program) developed for answering simple halachic queries?

texts:
As a computer programmer and student of the Torah, I've conceptualized the idea of codifying halacha - quite literally - in an expert system, allowing one to submit halachic queries and receive answers to them. This of course would only be done for my own educational benefit both as a computer and torah learner (as clearly such a system bears no halachic authority and would be very simplistic in its paskining abilities).

I'd do this as a supplement to my learning shulchan aruch - a great way to inculcate into myself the connections and relationships between laws.

I'm wondering if anyone has done something like this in the past?


texts: Why is the word "commanded"' in the bracha for bris and tevilah for conversion?

texts:
The bracha on bris mila for conversion uses the phrase, "commanded us to".  But we are not commanded to convert anyone who asks.  So why does the bracha use that phrase?

The bracha for bris appears on pages 58 and 59 here


texts: What if one swears to do something forbidden?

texts:
If one makes a neder or shevu'ah to do something that is forbidden by Torah (or perhaps to abstain from something that is mandatory) what happens?

Does his vow have any significance? That is, was it an actual vow?
Was making such a vow a sin? If "no" to question #1, then why?
Must he/can he annul the vow? (If "no" to #1, why?) Are there any special procedures for doing so in such a case?
What obligations rest on him after making the vow, and before annuling it? What would be his proper course of action if the situation he vowed about presented itself...?


texts: R' Meir of Rotenburg responsum cited by Mahari Bruna

texts:
At the end of Mahari Bruna responsum 111 (שו"ת מהר"י מברונא סימן קיא) he refers to a responsum by R' Meir of Rotenburg in which it was held that anyone could demand, on pain of cherem, a copy of any document pertaining to them from the files of another person.
Can anyone help me find the R' Meir responsum he’s citing?


texts: Garments that unintentionally require tzitzit

texts:
Have you ever encountered in the wild (i.e. owned, considered purchasing in a store, seen worn by an observant Jewish man) a garment that requires tzitzit but that was not made for them (i.e. not a tallit gadol or tallit katan)?

If you've seen such a garment worn by an observant Jewish man, how was it handled? Were tzitzit added? Was the garment altered to remove the requirement?

I'm asking because it seems to me that this situation is rare in the modern Western world and therefore the relevant rules may be forgotten when it does come up, so it could be useful to have a collection of practical anecdotes, to spread awareness of both how the issue manifests in real life and how it can be dealt with. Also, I'm just curious about what people have seen.


texts: Writing the woman's name in a kasubah or get: Plonis *ben* Ploni

texts: Instead of writing the name of the kallah (bride) Rivka bat Chaim (for example) it was written Rivka ben Chaim. In such a case what's the halacha? By a kasubah is it valid? Does it have to be written again? What about in the case of a get is it kosher? Should another get be written and given?


texts: Did the sea split in Yosef's merit or Avraham's merit?

texts:
The pasuk (Tehillim 114:3) tells us that at Kriyas Yam Suf, "the Sea saw and fled."

It seems that the Sea would not split until it saw something. The Medrash explains: What did it see? It saw Yosef's coffin. Just as Yosef ran away from Potiphar's wife, so too, the Sea split" (Mechilta D’Rabbi Yishmael 14:15; Bereishis Rabbah 87:8; Midrash Tehillim 114).

The Maharal asks the question slightly different: Why did sea go against its natural order and by splitting? Because Yosef overcame his nature to flee the house of Potiphar and refrain from sinning" (Gevuras Hashem, chapter 40).

Yet, the Medrash (Shemos Rabbah 21:8) says that it was in the merit of Avraham that Hashem split the sea for the Jews.

In whose merit did the sea split: Yosef or Avraham?


texts: In The Avinu Malkeinu prayer, it says, "We have no King other than you", what about the House of David/Mashiach?


texts: Why do we read the Megillah by night and by day?

texts: Why do we read the Megillah by night and then again by day? Wouldn't it be enough to read it once!


texts: What's the source that Rabbi Akiva's students stopped passing away on Lag BaOmer?

texts:
The source of Rabbi Akiva's students passing away during Sefira is from the Gemara in Yevamos 62b

  רבי יהושע אומר נשא אדם אשה בילדותו ישא אשה בזקנותו היו לו בנים בילדותו יהיו לו בנים בזקנותו שנא' בבקר זרע את זרעך ולערב אל תנח ידך כי אינך יודע אי זה יכשר הזה או זה ואם שניהם כאחד טובים ר"ע אומר למד תורה בילדותו ילמוד תורה בזקנותו היו לו תלמידים בילדותו יהיו לו תלמידים בזקנותו שנא' בבקר זרע את זרעך וגו' אמרו שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא מגבת עד אנטיפרס וכולן מתו בפרק אחד מפני שלא נהגו כבוד זה לזה והיה העולם שמם עד שבא ר"ע אצל רבותינו שבדרום ושנאה להם ר"מ ור' יהודה ור' יוסי ורבי שמעון ורבי אלעזר בן שמוע והם הם העמידו תורה אותה שעה תנא כולם מתו מפסח ועד עצרת

The Gemara clearly says that they died from Pesach until Atzeres (Shavuos). Where did Lag BaOmer come from?


texts: Midrashic sources regarding the Sea splitting into twelve paths

texts:
Tehilim 136:13 says:

לְגֹזֵר יַם סוּף לִגְזָרִים כִּי לְעוֹלָם חַסְדּוֹ
To Him Who cut the Sea of Reeds asunder, for His kindness is eternal.

Rashi's commentary indicates that this is talking about God cutting twelve paths through the sea, one for each tribe. Does anyone know what Rashi's source in the Midrash is, and where this idea shows up for the first time in the Midrash?
This question was adapted from a Facebook post by DovBear.


texts:
Once in a while, Onkelos will throw in the word pon (פּוֹן) that doesn't directly translate from the Hebrew.

Avimelech to Yitzchak: k'z'eir pon shachiv d'm'yached b'ama (Toldos 26:10)
Lavan to Yaakov:  v'shalachitach pon b'chedva (Vayeitzei 31:27)
Yaakov to Lavan:  Lulei la fon Elokei d'abba b'saadi (Vayeitzei 31:42)
Bilam to the donkey: Ilu fon (Ilufon) iss charba b'yadi (Balak 22:29)
Malach to Bilam:  Ilu fon (Ilufon) la s'tas min kadamai (Balak 22:33)

I haven't been able to figure a purpose for it.  "If only" doesn't go with Avimelech.  "Almost" doesn't go with Lavan.  Any other suggestions?


texts:
When leaving shul after davening, I've seen some people walking out backwards.

Is this a halacha?


texts:
לֹֽא־תָבִיא֩ אֶתְנַ֨ן זוֹנָ֜ה וּמְחִ֣יר כֶּ֗לֶב בֵּ֛ית ה
  אֱלֹ-הֶ֖-יךָ
  (Devarim 23:19)

Why a dog that was exchanged for a lamb is not allowed to be brought as an offering? Why are dogs singled out here?


texts: The three matzos of the seder are compared to Avraham, Yitzchak, and Yaakov (Maaseh Rokeach Seder Leil Pesach § 58). Why do we specifically break apart the middle matza (ויקח מצה האמצעית ויבצענה לשתים - Shulchan Aruch 473:6) symbolizing symbolizing Yitzchak?


texts: שכרו הרבה מאד or is it על פי פעלו

texts: The Song seems to be self contraindication first it says שכרו הרבה מאד  your reward is Great and the it says  על פי פעלו according to your Action is the reward great or according to your action?


texts: Proof from Mishneh that Hilchos Chol HaMoed is M'd'rabbanan

texts:
If one looks into the Tur and Beis Yosef at the beginning of Hilchos Chol HaMoed in Simana 630 you will find a big maklokes rishonim if malacha on Chol HaMoed is an issur d'oraisa, d'rabbanan, or perhaps is d'oraisa however was given over to the Rabbis to determine what is ossur to do and what is muter to do on Chol HaMoed.

Someone wanted to bring a proof from a Mishnah in Chagigah that malacha on Chol HaMoed is only an d'rabbanan. It says in the Mishnah (Perek 1 Mishnah 8):

  היתר נדרים פורחין באויר ואין להם על מה שיסמכו הלכות שבת חגיגות
  והמעילות הרי הם כהררים התלוין בשערה שהן מקרא מועט והלכות מרובות הדינין
  והעבודות הטהרות והטמאות ועריות יש להן על מה שיסמכו והן הן גופי תורה

In regards to the first statement that "Heter Nedarim" are "porchim b'avir" Rashi says that the ability of a Chacham to be matir a neder has a remez (hint) in the Torah, however doesn't have anything to "rely" on (lismoch) from the Torah (to say that it's m'doraisa. However there is a remez and the whole halacha was given over to the Chachamim in the Torah Shel b'Peh. This is a similar idea of what some Rishonim hold about Chol HaMoed that it is from the Torah however was given over to the Chachamim to decide what is muter or ossur. The person wanted to say that you see since the Mishnah didn't give hilchos Chol HaMoed as an example (pointing out that Mesectas Chagigah is in Seder Moed and would have been more fitting to give an example that is relavant to Seder Moed>) must be that the issue of issur malacha on Chol HaMoed is in fact only a d'rabbanan. As well that it's not included in the last group of halachos that are listed which do have a "smach" in the Torah. Since it's not in the first and not in the last, must be only d'rabbanan altogether.

My question is as follows:

This also idea seems rather difficult to me. Is it possible to bring such a proof from the Mishnah in such a way (specifically this idea and this Mishnah.) Is this way of learning from a Mishnah have any source or foundation?


texts: Can you be forgiven for a debt without paying?

texts:
Two part question here.

Curious if anyone knows of anything chazal says on the concept of owing people money and not paying back in a timely fashion, or not paying back at all, regarding the severity of it etc.

Can one be forgiven on a debt verbally? I.e., would it be a good practice to ask your friends to mochel you on any possible debts (like before Rosh Hashanah), even as small as pennies, and that would count as repaying anything that might be owed?


texts:
The last perakim of Mishneh Torah discuss the messianic process. The 11th perek discusses the role of Moshiach. In particular, the first halachah discusses the "order of operations:"

  א  המלך המשיח עתיד לעמוד, ולהחזיר מלכות בית דויד ליושנה הממשלה הראשונה, ובונה מקדש, ומקבץ נדחי ישראל.  וחוזרין כל המשפטים בימיו, כשהיו מקודם:  מקריבין קרבנות, ועושין שמיטין ויובלות ככל מצותן האמורה בתורה.

  The 1) King messiah will arise in the future and return the kinship of the house if David to its ancient kingship, 2) rebuild the temple, and 3) gather in the exiled of Israel. 4) And returns the judgements (courts) in his days like they were before: 5) bringing sacrifices, and making sabbatical and jubilee years like all the commandments conveyed in the Torah.

This seems to establish a clear chronology, and many commentators discuss where the ordering diverges from Talmudic sources (see the back of the Frankel Rambam for explicit examples).

The Anshei Kinesses HaGedolah (Men of the Great Assembly) organized the Amidah, in which we pray for the redemption, among other things. The order they established is: 1) the ingathering of exiles, 2) reestablish our judges and advisors, 3) rebuilding Jerusalem, 4) bringing the messiah and reinstating the Davidic kingship and 5) rebuilding the temple and reinstating sacrifices.

The order we pray in seems distinctly different than that invoked by the Rambam. In fact, one might argue that the prayer order is closer current historical experience: the return of Jews to Israel from around the globe, the resurgence of Torah institutions in Israel, the building and rebuilding of cities throughout the land... According to some, when we cross the point where the majority of Jews are residing in Israel (which will be fairly soon) many dormant laws will come back into effect.

Is there an explanation for why the Rambam diverges from the order in which we pray for redemption? Conversely, is there an explanation for why the Sages instituted an order for prayer at odds with the expected order of redemption?


texts: What does Judaism think about predatory animals?

texts:
This dichotomy has always bothered me.
(1) No predators are kosher.  The Ramban went so far as to say that we may not eat them because they are cruel and we do not want to absorb their bad traits.  In the Torah, God promises that if we follow His commandments, He will spare us from them:

וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ -- I will remove evil beasts from the land. [Leviticus 26:6]

Yet:
(2) In the Torah, Jacob compares some of his sons to predators.  Judah is identified with a lion [Gen. 49:9], Dan with a serpent [Gen. 49:17], and Benjamin with a wolf [Gen. 49:27].
In the Talmud, Rabbi Yehudah ben Teima said:

Be bold as the leopard, light as the eagle, swift as the deer, and strong as the lion, to do the will of your Father in Heaven. [Avot 5:20]

Familiar expressions glorify carnivores and vilify domesticated and useful herbivores.  For example, being called a lion, a tiger, an eagle, a fox, or an owl, is a compliment.  Lions and tigers convey strength, eagles convey majesty, foxes convey cleverness, and owls convey wisdom.  But being called a pig, or a dog, or a cow, or a weasel, or a chicken, or a turkey, or an ass, or an elephant, or a goat, or a monkey, or a rat, or a shrimp, or a toad, or a worm, is a grave insult!
Is this disconnect ever discussed in the Sources?


texts: Do you have to wear the four-cornered garment and a skull cap to bed? If so, do you have to make a blessing on the cornered garments in the morning?


texts: Why isn't Ta'anit Bechorot pushed back to Thursday when Pesach falls out on Shabbas?

texts: When the first Seder falls on Motzei Shabbas, Ta'anit Bechorot is pushed back to Thursday. Why does it stay on Friday when Pesach falls out on Shabbas?


texts: The spelling of the name פינחס Pinchas in Tanach

texts:
In the entire Tanach the name Pinchas פינחס is spelled with a Yud. The only place the Yud is missing is שמואל א: א. ג.

ועלה האיש ההוא מעירו מימים ימימה להשתחות ולזבח ליהוה צבאות בשלה ושם שני בני עלי חפני ו*פנחס* כהנים ליהוה

There are 2 other Pesukim (שמואל א: ד. ד.
 & שמואל א: ד. יא) where the Bnei Aili are mentioned by name and there the spelling is also with a Yud.

Why in this one location .שמואל א: א. ג is the Yud left out?


texts: "The Disputation" Christian (& Messianic) missionary claims

texts:
I have a copy of a book "The Disputation" (1972, Scholarly Publications) which is described in its Amazon page like this:

  This book is one of the finest books around to use in refuting Hebrew
  Christian (& Messianic) missionary claims (regular Christian claims as
  well). It is based upon the Medieval 12th Century debate forced upon
  the great Rabbinical Jewish Mystical Scholar & Poet Moses ben Nachman
  a/k/a Nachmanides (RAMBAN) in 1263.

Does anyone know whether this is a reliable book?


texts: Allowed to help prepare / serve "milk and meat" meal in homeless shelter?

texts:
Imagine a case in which one is invited to volunteer with a group that is preparing and serving a meal at a homeless shelter.  The group has decided on a menu that includes milk and meat together in the same "main dish" recipe.  The volunteer group as well as the homeless recipients are almost all non-Jews.

In a situation like this, is it OK to participate as a volunteer?  Does it matter if the volunteer does not directly work with the meat and milk mixture (e.g. preparing or serving the dessert or salad, instead)?


texts: Jewish Law in Employer/employee relationships

texts:
I saw, in an article on "Halachic Considerations of Firing Employees" by Rav Dovid Grossman of The Bais HaVaad Halacha Center:

  Hagaon Rav Moshe Feinstein Zt"l writes a tremendous chiddush in regards to firing employees who are not classified as an Ani. He writes, that any time a worker is hired without term, it is as if they were hired forever. Therefore, unless you cannot afford to keep them as employees, they are not qualified for the job, or another new cause exists making it impossible to keep the worker, the employer simply can never fire them. Consequently, even if the boss would like to take his relative into the business, or a more qualified replacement is found (assuming the current employee is also considered qualified, albeit not as qualified), the employee cannot be fired. Therefore, if the boss needs the work done, and this employee can effectively perform this work, he must be kept on the payroll. The Chazon Ish and others argue and allow a boss to fire any employee who is not under contract. Wherever possible, one should be Machmir like Rav Moshe Zt"l.

(emphases his)

Is this prohibition actionable in Beit Din by someone who believes that he was unjustly fired by an employer who's also an observant Jew? How would one go about bringing such a case to Beit Din?

The type of case I have in mind: A person is being fired / demoted at the age of 66, one year away from retirement. This person has had no verbal or written reprimands, and, in fact, has received bonuses every year for good work. Both the employee and employer are observant Jews.


texts: What is the א"ת ב"ש ג"ר calendar mnemonic?

texts:
The Gemara Arakhin 9b discusses certain rules of the calendar. Specifically, it mentions that Rosh Hashana will always be on the same day of the week as the day of the Omer (the 2nd day of Pesach), or the day later.
Rashi there comments that with today's fixed calendar, this is no longer in flux; rather, Rosh Hashana is always on the same day of the week as the day after the Omer (the 3rd day of Pesach). This is because the latter half of the year is always kesidran (i.e. a malei, 30 day month, always follows a chaser and vice versa), so there are exactly 161 days, which is divisible by 7, between the 3rd day of Pesach and Rosh Hashana.
Now, here's the quote from Rashi that I don't understand

האידנא עבדינן לעולם חדשי ימות החמה כסדרן ויש לנו סימן קבוע א"ת ב"ש ג"ר לשלישי של פסח הוי ר"ה

As I explained, I understand Rashi's point; I just have no idea what this א"ת ב"ש ג"ר mnemonic is.
Can any calendar experts help me out?


texts: Flying during the 9 days and watching movies

texts:
Is watching a (decent) movie during long international flight during the 9 days permitted?

In general since many types of pleasurable activities are limited during the 9 days I would think that movies fall under the not-permitted category, just like listening to music for pleasure. The only difference here is that here I am not so much seeking out a pleasurable activity as much as I am seeking distraction during a long and uncomfortable flight.


texts: Was there an exception for Joshua to allow him inside the Tabernacle?

texts:
Related to this question, I’m wondering was there a special exception to allow Joshua into the Tabernacle? Some areas such as Numbers 1:51 say that any non-Levite who approaches it should be executed. Numbers 3 also says:

  6 Bring forth the tribe of Levi and present them before Aaron the kohen, that they may serve him. 7 They shall keep his charge and the charge of the entire community before the Tent of Meeting, to perform the service of the Mishkan. ... 38 Camping in front of the Mishkan, in front of the Tent of Meeting to the east were Moses, Aaron and his sons, the keepers of the charge of the Sanctuary as a trust for the children of Israel; any outsider who approaches shall be put to death.

But Joshua was no Levite, and yet Deuteronomy 31:14 among other verses speaks of Joshua standing in the Tent of Meeting (aka the Tabernacle). What am I missing; was there a special exception for Joshua?


texts: If the prayer leader does not distinguish between Gimmel and Ghimmel for Amida he can't be yotzi for others

texts:
I was at a Shabbat table and someone told me that, according to Hacham Ovadia Yosef, the one leading the prayers cannot motzi others (i.e. cannot relieve others' prayer obligations) if he does not distinguish between Gimmel and Ghimmel.

I had never heard of this before, and he didn't have a source to provide. He said he had read it or heard it, but couldn't remember where. Does anyone have a source for this?


texts: Can your succah schach also be your walls?

texts:
Does the schach need to be completely detached from the walls of the succah?

Let's say that you build a "pipe" succah. You get a giant bamboo mat, and spread it out so that it not only covers the roof of the succah, but it also covers all 4 walls (minus an entranceway) on the sides of the succah.

Is this OK?


texts: Beam for s'chach with wood glue + embedded screws

texts:
Let's assume that there is a lechatchila to not use metal object that are mekabel tumah (susceptible to tumah) for something that supports the s'chach ("maamid"), which can be avoided by using something that supports something that supports s'chach ("maamid d'maamid"); but if it was used there is no issue b'dieved with using a maamid that is mekabel tumah. See this article by Rabbi Mansour for more information.

A friend of mine uses wooden beams to support his s'chach (which rest on his wooden walls). One of those beams fell and split. Buying or making a new beam proved to be too difficult, so he just put it back together, using Elmer's wood glue and screws.
As mentioned above, this would never be a problem b'dieved, but might there be a problem lechatchila with

wood glue holding together the beam
metal screws holding together a beam

vis-à-vis using objects that are mekabel tumah as a maamid, or would we say that the metal elements in this beam are just maamid d'maamid?


texts: Where was the well situated and how did it flow in the desert?

texts:
Many tried to picture the Israelite Camp in the wilderness, but none include the well.

(c)Tent Camps Of The Twelve Tribes Of Israel Arranged by Jan Luyken And Willem Goeree by Jan Luyken
Where was the well situated, how did it flow and what tribes/families did it divide?


texts: Is this book commonly accepted in the Jewish world as an accurate description of the events surrounding destruction of the Beit HaMikdash?  I'm particularly interested in its portrayal of the behavior of the Jews under siege, since we also have a (damning) Talmudic description of the behavior of the Jews at the time.


texts:
Throughout the Haggadah, we make reference to the fact that originally we were slaves, but now we are freed. To quote just a couple of them:

עבדים היינו לפרעה במצרים...ואלו לא הוציא הקב״ה את אבותינו ממצרים הרי אנו ובנינו ובני בנינו משעבדים היינו לפרעה במצרים
We were slaves to Paroh in Mitzraim...Had Hashem not taken our forefathers our from Mitzraim, we, our children, and our grandchildren would be enslaved to Paroh in Mitzraim.
בכל דור ודור חייב אדם לראות את עצמו כאלו הוא יצא ממצרים
In every generation a person is obligated to view himself as if he left Mitzraim.
הוציאנו מעבדות לחירות מיגון לשמחה ומאבל ליו״ט ומאפילה לאור גדול ומשעבוד לגאולה
He took us out from slavery to freedom, from brokenness to rejoicing, from mourning to celebrating, from darkness to a great light, and from enslavement to redemption.

Can a slave say these portions of the Haggadah? Since we’re rejoicing over freedom, perhaps a slave would be unable to say this, as he is not free. Or perhaps since we’re rejoicing over past freedom, a slave can do so as well.
Is there a distinction between a Jewish slave (עבד עברי) and a quasi-Jewish slave (עבד כנעני) in this regard?
Is there a distinction between a Jewish slave within his first seven years and a Jewish slave past those seven years in this regard? Since in the latter case, the slave wishes to remain enslaved, rejecting Hashem’s mastery in favor of a human’s (cf. Kiddushin 22b, from Vayikra 25:55), perhaps he cannot partake in celebrating Hashem taking us as His own.


texts: Is a bracha said when eating non-food items (e.g. paper)?

texts: If someone wants to eat something that is not considered food (e.g. paper), is a bracha required? Obviously if one is, it would be shehacol.


texts: Are Shiros considered one parshah or several?

texts:
The two Shiros, Shiras HaYam and Shiras Ha’azinu, are both written slightly differently from one another, but are both written in a “brickwork” format, rather than the typical paragraph format (YD 275:3-5). From observing Sifrei Torah, the gist of it seems to be a layering of text, wherein the words are broken up into several word phrases, which are then layered line by line, with gaps in the middle.

What are considered the parshah breaks for these? Both songs are preceded by and followed by a Pesuchah - are those the bounds of the parshah, and one could start an aliyah in the fourth passuk of either song? Or are the breaks in the middle of the lines considered a new parshah each time?

When a ba’al korei reads a parshah, he may not begin an aliyah within three pesukim of the beginning of a parsha, nor may he end one within three pesukim of the end of a parsha (OC 138). To that end, I am aware that the practice is to have several parshah breaks during Shiras Ha’azinu, but none in Shiras HaYam (at least among Ashkenazim). Does this mean that the Shiros are a single parshah? If so, is this limited to Ha’azinu, but the breaks in Beshalach are Parshah breaks? Or does this in theory apply to Beshalach as well, just that in practice it wouldn’t occur without adding aliyos according to our minhag?

In the event that the gaps during a Shirah are not considered Parshah breaks, I would like an explanation as to why that is the case. In the event that Shiras HaYam and Shiras Ha’azinu are different, I would also like an explanation of that as well.


texts:
How come (for nusach Ashkenaz) Shochen Ad spells out Isaac & Rivka on Yom Kippur, but only Isaac is spelled on regular shabbos? For Sephardim and nusach Sephard, it always spells out both names.

Furthermore, the ArtScroll commentary for the shabbos Shochen Ad says that Isaac is probably the name of the author, ignoring the potential Rivka connection. Whats up with that?


texts: Where did the Leviim stand during the Blessings and Curses?

texts: Did the Leviim stand on Mount Gerizim, or between the two mountains--in Shechem--or some of both? (Compare the linked chumash with "The area between the two mountains is enclosed, the Ark is situated in the middle, the priests and Levites surround the Ark and all of Israel stands on either side," from here.)


texts:
And the LORD God formed out of the earth all the wild beasts and all the birds of the sky, and brought them to the man (in Eden). Genesis.2.19

I'm confused about what happened to the animal: God formed them somewhere, brought them to Adam in Eden to be named, then Adam is expelled from Eden and I don't know the fate of the animals.
Were they expelled also? If yes, why? If to serve man - only a slight portion of animals are actually of any use? Were some left in Eden for our afterdeath experiences?


texts: Chain of tradition for stories/parables told by Rashi

texts:
I've already asked one question about where Rashi got a particularly troubling interpretation of an obscure reference in the Gemara, telling a very detailed and gruesome story about R' Meir and his wife Beruriah.

In another instance (Bab. Sanhedrin 39a) Rashi expands in great detail upon a vague reference in the Gemara in which R' Yohanan says he knows of only three of the 300 parables about foxes taught by R' Meir to expound on Pesukim. R"Y gives a very short list, referring to the lessons by key phrases in their associated verses, and then Rashi tells us the story R"Y is referring to.  But he doesn't just tell us a name for the story ("The Fox, the Wolf, and the Well") or give a watered down version of it ("A fox tricks a wolf into a well by showing him the moon's reflection down there and telling him it's cheese"). No. Rashi, who usually writes very curtly about simple concepts to aid the reader in understanding the basic meaning of a passage in the Gemara, goes into full-on story-teller mode, for 4 long lines and 10+ short lines, using almost 1/4 of the real estate on the "Rashi side" of the printed Vilna edition of the Gemara.

Where do these amazing stories come from in Rashi?  Does he have a source?  Were they taught orally by his teacher's teacher's teacher's teacher's teacher (however many times), dating all the way back to R' Meir?  Are they (usually, generally, occasionally??) recorded elsewhere in works that are traceable/accountable?


texts: Why is Lag Baomer celebrated the way it is (or at all)?

texts: Why do we celebrate lag baomer with bon-fires and bow-and-arrow. Why do we celebrate lag baomer at all?


texts:
If:
A) You don't have your Tefillin and the only pair available for you to borrow is for the opposite hand you generally use (ie, your dominant hand), or
B) You have a cast or splint on your arm or hand that normally wears your Tefillin (ie, your non-dominant hand),

Do you wear the Tefillin incorrectly (in the first case, whether on your dominant hand, or on your non-dominant hand by flipping it around, or on your non-dominant has by wrapping it backwards; in the second case by wearing it on your dominant hand or on top of the cast/splint)?

Do you just not wear the Shel Yad?

Do you not wear Tefillin at all (ie, if the Shel Yad is not Halachically wearable, does it negate the value - is it Me'Akev - of wearing the Shel Rosh)?


texts: Why by "Ut'shuva, Utefila UItzedaka" does it say "Zom, Kol, Mamon"?

texts:
On top of the words ut'shuvah utefila utzedakah1 in most machzorim it also says Zom, Kol, Mamon2.

Why zom on teshuvah if the Rambam's formula for teshuva (Hl. Teshuva 2) no mention of fasting; why not vidui azivas hachet etc., instead?
Why kol (voice) by utefila when you can also have tefila belachash (quietly)?
Why mamon by zedakah?

1: And Repentance, and Prayer, and Charity [removes the severity of the decree]
2: Fasting, Voice, Money


texts: How many days of "Creation" where there? If the answer is 7, then why is shabbos considered a day of Creation?


texts: What's the Source for Jerusalem and Sepphoris Having Larger Measuring Units?

texts:
In Rabbi Pinchas Kehati's introduction to Masekhet Challah, and again in his commentary on Eduyyot 1:2, reference is made to the adjusting of measurements when the Jews "arrived at" Jerusalem, and again when they "arrived at" Sepphoris. In both instances, the measuring tools were increased in size by one sixth, such that the measurement for an 'omer in the wilderness (given as 1/10th of an ephah in Exodus 16:36) required 1.5 qavim instead of 1.8, and subsequently 1.25.

Seeing as neither masekhta (Challah nor Eduyyot) has gemara in the Bavli, and seeing as R' Kehati, in neither of these instances, has named his sources, can anybody please provide me with the origin of this tradition? Eduyyot 1:2 mentions the changing of the measurements, but it doesn't say where, and interpreting that mishna requires of us to suggest that it is speaking of the second adjustment and not the first.

What is the origin of this tradition? Why did they change the measurements? And what does it mean when we speak of them "arriving" in Jerusalem and Sepphoris (Tzippori)?

For those who are interested, and who don't otherwise have access to it, the following is R' Kehati's language (from the introduction to Challah):

האיפה היא 18 קב, ונמצאת עיסת מדבר החייבת בחלה 1.8 קב. ברם, כשבאו לירושלים הגדילו את המידות בשישית, כלומר שכל מידה מדברית נעשתה 5/6 של המידה הירושלמית, ומכאן - "עשירית האיפה" במידה הירושלמית היא קב ומחצה... ומשהגדילו המידות פעם שנייה בצפורי, שהגדילו שם המידה הרושלמית בששית, אמרו חכמים: "חמשת רבעים חייבים", כלומר שעיסה העשויה מחמשת רבעי הקב קמח... חייבת בחלה


texts: Would most Jews deem a tattoo containing the tetragrammaton offensive?

texts:
I understand that this question involves a measure of subjectivity, but I am curious to hear people's opinions. I understand that getting a (real) tattoo is forbidden by Jewish law. I also know that the name of G-d/Hashem is very holy and not spoken. When I was younger, far less concerned about offending others, and not a follower of any religion, I tattooed קֹ֖דֶשׁ לַֽיהוה on my left hand as a wedding band. I am now in the process of getting this tattoo removed (my marriage is still going strong, in case you were wondering).

I am curious, however, if this would actually be deemed offensive to most Jews or not. Also, if there are any sources where this has been dealt with in the past I would love to hear them. Either way, I am still getting it removed.

I ask because I intend to soon attend Hebrew school as a Gentile observer, but I am debating whether or not I should conceal my tattoo.


texts: What determines whether a man's Hebrew name uses "ben" or "bar"?

texts:
I have (obviously) heard a lot of Hebrew names of the form "Ploiny ben Almoiny," where Almoiny is Ploiny's father. But occasionally I see names written with the Aramaic "bar", for example Simon bar Kokhba, R'Mari bar Rochel, Simeon bar Yochai, and R'Yosef bar Dovid. "Bar" could be meaning בר or ב"ר; I'm not sure which.
Some of these guys are old enough that an Aramaic-style name does not seem at all strange, but I have seen the "bar" in contemporary contexts, too.
What is the difference, if any, between "ben" and "bar"? What determines which form--"ben" or "bar"--is used?


texts: Places in Tanach where Yaakov & Eliyahu are spelled different than usual

texts:
Rashi in Parshas Bechukosai פרק כו פסוק מב says there are 5 places that Yaakov is spelled with a vav like this יעקוב & Eliyahu is spelled without a vav like this אליה.

The first full spelling of Yaakov that I know of is the above Pasuk. I know of one place where Eliyahu is spelled missing the vav. That is in מלאכי פרק ג פסוק כג. Where are the other 4 places in Tanach where Yaakov & Eliyahu are spelled differently than usual?


texts: What is the reason for the specific items listed in Pirkei Avot 5:6 being created just before Shabbat?

texts:
Pirkei Avot chapter 5, mishnah 6 says:

  Ten things were created at twilight of Shabbat eve. These are: the
  mouth of the earth [that swallowed Korach]; the mouth of [Miriam's]
  well; the mouth of [Balaam's] ass; the rainbow; the manna; [Moses']
  staff; the shamir; the writing, the inscription and the tablets [of
  the Ten Commandments]. Some say also the burial place of Moses and the
  ram of our father Abraham. And some say also the spirits of
  destruction as well as the original tongs, for tongs are made with
  tongs.

Three related questions:

Why were these specific items chosen to be created just before Shabbat?
Why were these items created specifically before Shabbat as opposed to some other time?
Could the reason these items were chosen be that all of them (except the tongs) were "one time" use?


texts: Guidelines for what constitutes a modest wig?

texts:
Has any reputable posek/rav published a list of guidelines for what would constitute a tzinius wig that is accepted as something one could follow today?

It would seem funny if almost everything in judaism has clear guidelines of what's allowed and not allowed whereas "anything goes" when it comes to how a wig can look.


texts: בימי מתתיהו בן יוחנן כהן גדול - who was the Kohain Gadol?

texts:
Possible Duplicate:
  Bmei Matisyahu ben Yochnan Kohen Godol

  בימי מתתיהו בן יוחנן כהן גדול - In the days of Matisyahu ben Yochanan Kohain Gadol

--"Al Hanisim" prayer said on Chanuka

Who was the Kohain Gadol - Matisyahu or Yochanan? (sources please)


texts: The bottom Tosfos on Sukkah 2a (DH Ki Avid) talks about how it must be that the scach of a sukkah can't be rain proof, because if it was, then when the Rabbanan say that rain on sukkos is a bad sign (Taanis 2a) wouldn't be true because we could just put up rain proof scach. But I don’t understand Tosfos, for I can put up a tent inside my Sukkah (as long as there isn't a there isn't a one tefach wide flat area - Sukkah 10a), and I can eat and sleep inside the tent and also abrogate the reason it’s a "bad sign.”


texts: Reasons for divorcing a woman (sourcing a chiddush)

texts:
The Mishna in Gittin 9:10 provides a few different interpretations of ערות דבר (Deuteronomy 24:1). While the school of Shammai hold that for a man to divorce his wife he needs to find significant fault with her (דבר ערוה - possibly a crime of licentiousness), it is the opinion of the school of Hillel that he may divorce her if she only burnt his food. Rabbi Akiva's opinion, which is the most permissive of the three, is that he may even divorce her if he found another women whom he prefers. The language of the mishna in question is as follows:

  בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר כי
  מצא בה ערות דבר ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה
  ערות דבר רבי עקיבא אומר אפילו מצא אחרת נאה הינמה שנאמר והיה אם לא תמצא
  חן בעיניו

  The school of Shammai say: A man may not divorce his wife unless he
  finds in her a matter of lewdness, as it says, "If he finds in her an
  unseemly thing" (Deuteronomy 24:1), but the school of Hillel say: Even
  if she burnt his food, as it says, "If he finds in her an unseemly
  thing". Rabbi Akiva says: Even if he found one more beautiful than
  she, as it says, "If she should not find favour in his eyes" (ibid.)

I have heard it said that the reason for the permissiveness of Rabbi Akiva and the school of Hillel is that if we interpret the passage as do the school of Shammai then every woman who is divorced by her husband will be suspected of adultery. By technically allowing divorce to occur for trivial matters, we preserve the dignity of Jewish women who, once divorced, may be suspected of having done nothing more heinous than burn their husbands' food - or of being guilty of nothing more than being married to a womaniser.

I am trying to find the source for that particular chiddush, which I think is very clever. To my mind, it sounds fairly late - maybe 19th/20th century - and I don't know how to go about finding it. If anybody has heard it before and can provide me with a source, I would very much appreciate it.


texts: Among which "people" should we make "his deeds known"?

texts:
Beginning of Psalm 105:

.הודוּ לה' קִרְאוּ בִשְׁמו. הודִיעוּ בָעַמִּים עֲלִילותָיו
Give thanks to the Lord, call out in His name; make His deeds known among the peoples.

Which people? Fellow Jews? Among non-Jews?

Which deeds?

Is this an obligation, or just an expression of our gratitude to God?

Do we know of any instances where this was practiced?


texts: How does Rashi knows that Shimshai safra is Hamman's son?

texts:
In Ezra, 4:8, a person called Shimshai is mentioned:

  רְחוּם בְּעֵל-טְעֵם, וְשִׁמְשַׁי סָפְרָא, כְּתַבוּ אִגְּרָה חֲדָה,
  עַל-יְרוּשְׁלֶם--לְאַרְתַּחְשַׁשְׂתְּא מַלְכָּא, כְּנֵמָא.

translation:

  Rehum the commander and Shimshai the scribe wrote a letter against
  Jerusalem to Artaxerxes the king in this sort

Rashi says that Shimshai is noone else but Haman's son:

  ושמשי ספרא - ושמשי היה סופר הוא שמשי בנו של המן

Where is Shimshai mentioned as Haman's son? He isn't mentioned among עשרת בני המן the ten sons of Haman that were hanged... So how does Rashi know that?


texts:
I saw on page 15 of this pdf the following statement quoted in the name of the Chida: "אין דבר העומד בפני הרצון, Nothing stands in the way of desire."
Does anyone know where the source for this can be found?


texts: When did the type of kippah worn become 'defining'?

texts:
Nowadays there is a mix of kippah styles within cities/communities/countries which can define which 'sect' you belong to and may even carry a political message.

Was there a point in history where the type of kippah you wore was more than just a symbol of your religion or representative of the region that you lived in?


texts: Correct translation of "לא תרצח" - Thou shalt not kill or murder?

texts:
There are, basically, two English translations of the Sixth Commandment - "לא תרצח" (Ex 20:13 and Deut 5:17): some read "kill", some read "murder".

Murder seems more accurate since there is premeditation involved.
Killing can be unintentional and accidental or self-defense.

Is a concept of Shogeg included for this Commandment in its literal lecture?

For example:
 - Sources: Stone Edition Artscroll Tanach reads "kill."
 - Judaica Press online Tanach (Chabad.org) reads "murder."
 - Jewish Publication Society Tanakh reads "murder."
 - The Koren Jerusalem Tanakh reads "kill."

What is the correct translation - Kill or murder?


texts: Which Talmudic source for Ḥanukah is the real source?

texts:
What is the Talmudic source for Ḥanukah?

In discussing candles for Shabbath, the Talmud (Shab. 21b) goes into a discussion about candles generally, touching upon Ḥanukah candles, and ultimately asks, "Mai Ḥanukah?" - "What is Ḥanukah?" - and from there goes into a brief discussion of the origins of the holiday. In Hebrew schools and Yeshivoth it is frequently taught, simplistically, that this is the "source" in the Gemara for Ḥanukah and that the Mishnah makes no mention of it (for reasons outside the scope of this question). But that's actually not true. This discussion in Shabbath draws from other places in the Talmud that discuss the holiday and its ritual lighting, most significantly pointing to the law in the last Mishnah in B"K, ch. 6, discussed in Bava Kama 62b, that one is not financially culpable if a damaging fire is ignited (G-d forbid) from one's Ḥanukah candles that were placed outside.  If one were to look at the volumes of the Talmud and try to determine which came first - or, more precisely, which draws upon which, one would have to conclude that the B"K mention is the source, as the Mishnah predates the Gemara in Shab.  But is the Mishnah the source for the Gemara, or is there another source that is not mentioned?  I know that Megillath Ta'anith mentions Ḥanukah.  Could that be considered the source?


texts: When eating a food that requires two brachos (Crispix, some salads etc.) I was told that the correct procedure is to make one bracha on part, eat it and then make another bracha on the next part. Why can't I just make two (or more) brachos and then eat everything?


texts: According to those who pray Mincha only up to Shekiya (sunset), are you required to finish Mincha before Shekiya or just required to begin it before Shekiya? (Sources.)


texts: Were our symbols for trope and nekudos created by the Masoretes, or transmitted by them?

texts:
It is commonly said in secular sources that the shapes of the trope and nekudos we use today were invented by the Masoretes (7th to 11th Century CE), but I cannot find any source in our mesorah to this effect.

Is it based solely on the archaeological premise that we do not see them documented historically until then, or are they affirmed by a halachic source to have been invented at that time?

Could it not be an older tradition transmitted and documented by the Masoretes?

The most obvious ramification here is these systems' presence in the Zohar Hakadosh (eg Tikkunei Zohar, Tikkun 69 pg 107a) traditionally attributed to Rabbi Shimon Bar Yochai (d. 2nd Century CE).  Either these systems were in existence at that time, are present in the Zohar  as a product of ruach hakodesh, or represent later additions to the text.


texts: Why do Chabad siddurim always print Veshameru before the Shabbat Ma'ariv Amida, even while also noting that the Chabad custom is not to say it?  Are there any groups that use the Chabad Nusach Ari siddur, and include Veshameru?


texts: The 5th Commandment - Who should be financially supported first - children or parents?

texts:
During a recent Pirkei Avot shi'ur in my synagogue, our rabbi discussed two concepts.

Jewish Virtual Library citing of Talmud, Tractate Kiddushin 31B

  Our Rabbis taught: What is "revere" and what is "honor?" "Revere"
  means that the son must neither stand in his father's place nor sit in
  his place, nor contradict his words nor [even] support his words [when
  he is arguing with another sage]. "Honor" means that he must give him
  food and drink, clothe and cover him, lead him in and out.

Pirkei Avot chapter 5 (I think Mishnah 18? need to edit, later) states a person's lifetime "milestones" by stating that at age 18 one gets married, and at 20 he seeks work.

The rabbi made a conclusion from these 2 citings. He stated that according to the Talmud's teachings, a parent is obligated to support the children until age 20, after which the child is expected to be financially independent. Yes, he acknowledged that, among current Jewish religious society, there are numerous parents supporting their kids in yeshiva, Kolel, etc. but he pointed out that according to the Talmud, it seems that this is not the recommended method.

However, the 1st citing from Kiddushin seems to make clear that children are continuously obligated to financially support the parents, at least to the point where they must make sure that their parents are fed and clothed. This obligation never ends as long as the parents live.

My question:

If the child has only enough money to feed or clothe his own children or his parent, but not both, who gets the priority - the parent or his own children? Does it matter if his children are below or above age 20, per the above assumption? Are there any other criteria that would favor one priority over another, that I haven't mentioned?


texts: Is there any kosher considerations in regards to offal / tripe?

texts: If you ignore our often modern sensibilities in regards to meat eating, for argument sake. Is there any kosher consideration in regards to the less desirable parts of animals. Is questions in regards to kosher considered in regards to the whole animals or is there certain cuts of meat that can be considered to not fulfill to Kashrut when the animal itself does?


texts:
In Parashat Toldot, Isaac wrongfully blesses Yaakov instead of Esav. In the Halachah IIRC, most things made wrongfully are illegal and are void, like monetary contracts or marriages.
I don't really know what a blessing is, but for people that hold that it is something, a form of a contract or spiritual influence, Halachicly speaking, why a wrongful blessing wouldn't be simply void?


texts:
Some Boston-area yeshivah students recently saved a man from drowning who they didn't know was a Nazi supporter. In a comment on the story, someone claimed that the Halakhah (i.e. Jewish law) says to let such a non-Jew drown. That doesn't sound right to me; but, I'm having trouble finding a source on the matter.

What do our sources say?


texts: I was wondering how many chapters of mishna there are. How many perakim and mishnayot in each seder?


texts: What was Rachel expecting to be her fate when she let Leah marry Yaakov?

texts:
From what I understand from The Midrash Says, Rachel knew she was in-line to marry Yaakov, and Leah was supposed to marry Esav. And that's why Leah cried a lot.

When Rachel allowed Leah to marry Yaakov, what did she think was going to be her fate; Did she think she'll have to marry Esav, or did she think she'll eventually marry Yaakov?


texts:
In his commentary to Genesis 7:12, R. Isaiah of Trani (the Elder) writes:

וכן במניין ישראל אלף וחמש מאות ושלשים ואי אפשר דבר זה שלא היה אחד מהם יתר או חסר אלא כן דרך המקראות לתפוש מניין שלם ואפי' חסר או יתר ב' אינו מקפיד
And similarly with the number of Israel 1,530 – it is impossible this thing that not one of them was more or less. Rather, this is the way of Scripture to grasp a complete number, and not care even if it is less or more by two.

Is this 1,530 a reference to a specific verse where this number appears?
In a footnote in the Mossad Harav Kook edition R. Charles Chavel writes:

לא מצאתי פסוק זה
I have not found this verse.

So is there such a verse? If yes, what verse is it? If no, what is R. Isaiah referencing?


texts: Why use/repeat this phrase in the mishna?

texts:
In eight mishnayyot (Keilim 8:4, Parah 8:2–7, Tahorot 8:7), we find the following odd phrase.

הרי זה אומר מטמאיך לא טימאוני ואתה טימאתני
It says: that which made you tamei didn't make me tamei, but you are making me tamei!? [translation mine]

They all describe a situation in which A makes B tamei but cannot make C tamei, but B can make C tamei (and does, once B is tamei). This is surprising, hence (perhaps) worthy of remark.
However, does it need to be remarked upon (with the same language) nine times (and a further three in the tosefta) (and in fact several times in a row in Parah)? This personification language is unusual in the mishna (it seems to me), so why use it here? Is it simply a mnemonic/a common expression, or does it come to add something in particular to the halacha?


texts: Jews: when the Messiah comes, will he make his Mother the Gevirah (Queen-Mother)?

texts:
I'm a Christian here, so please forgive me if my question sounds stupid or something.

Unlike Christians, Jews do not believe in the virgin birth or any other significance to the Messiah’s mother. How do Jews interpret Psalms 45:9: “At thy right hand doth stand the queen (shegal) in gold of Ophir,” a verse used by Christians in support of Mary being made the Queen-Mother by Jesus in Catholic thought?


texts: May the Tallit Katan be worn directly on the body?

texts: Is the Tallit Katan allowed to be worn directly on the body?


texts: I once heard of a concept of saying tefillas Haderech in שמע קולינו during shemonah esrei by Shacharis of that day. Has anyone here heard of it, and if so, what's it about?


texts:
Did G-d create evil? Scripture says that G-d created everything, right? So then if G-d indeed created everything, does that mean He created evil?

Is there Old Testament evidence for why He did or didn't?


texts:
Would usage of Zephaniah 3:8 solely as a pangram – it being the only option with both finals and cantillation – constitute shemos, and therefore require genizah?

  לָכֵ֤ן חַכּוּ־לִי֙ נְאֻם־יְהוָ֔ה לְי֖וֹם קוּמִ֣י לְעַ֑ד כִּ֣י מִשְׁפָּטִי֩ לֶֽאֱסֹ֨ף גּוֹיִ֜ם לְקָבְצִ֣י מַמְלָכ֗וֹת לִשְׁפֹּ֨ךְ עֲלֵיהֶ֤ם זַעְמִי֙ כֹּ֚ל חֲר֣וֹן אַפִּ֔י כִּ֚י בְּאֵ֣שׁ קִנְאָתִ֔י תֵּֽאָכֵ֖ל כָּל־הָאָֽרֶץ׃


texts: How to say G-d's names, when reading psukim from targum?

texts:
There is prohibition to say G-d's names in vain. Ashkenazim have the practice not to say Hashem's name when reading a pasuk in the gemara or when reading a half pasuk. see here

What about reading psukim from targum? Is person aloud to say them as they are or he should replace them by Hashem, etc?


texts: Why are there musafos for sh'kalim and hachodesh, but not zachor or para

texts: Why are there musafos (things added to the chazaras hashatz of musaf) for Shabas parashas sh'kalim and hachodesh but not zachor or para? (Or, at least, many nusach ashkenaz and nusach sefard sidurim, including Rav Yaakov Emden's, have the former but not the latter.)


texts: I occasionally see Pirke Avot 1:18 recited as saying that on three things העולם קיים, and occasionally as on three things העולם עומד. Is there a reason for the discrepancy between Kayam and Omeid?


texts: Were Avraham's tactics in rescuing Lot typical of the time?

texts:
Parshat Lech L'cha describes how Lot was captured in the battle of four kings against five kings.  When Avraham heard, he mounted a night-time attack to rescue him.

This got me wondering: was a night-time raid a typical tactic for the time (a) at all or (b) for purposes of conducting a rescue?  Or would a battle-field battle (with both sides aware) have been the way fights were usually conducted?  I'm wondering whether Avraham followed the local norms, or if he didn't and from what he did we can learn how far we must go in rescuing captives.

A plain reading of Bereishit 14:15 suggests to me that he set out at night or planned to attack at night, though it's possible that he left immediately upon hearing the news and the news happened to come at night.

I understand that the victory was a miracle, but since we do not rely on miracles I am wondering about Avraham's context in planning the attack.  Did he do what was considered normal in that setting, or were his methods and/or haste unusual and we should learn from that?  Or, realized since asking the question, would his captors have expected not a fight at all, but a ransom negotiation?


texts: Does an Early Shabbos mean Early Meat during the 9 days?

texts: If one makes an early Shabbos during the nine days of Aveilus before Tish'a B'Av, does that mean s/he can eat meat earlier? Or does one still have to wait until it is actually nightfall?


texts: Can a Sheitel be made out of one's own hair?

texts: Suppose a married woman is able to create a Sheitel that is entirely made up of her own hair (detached, of course). Does that satisfy the requirement for covering her hair?


texts:
Who knows two hundred seventy-eight?
?שמנה ושבעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 278.
The only lazy gematria I can think of here is that we have three of the five letters that can't take a dagesh.
Check out mi-yodeya-series for the previous two hundred seventy-seven entries in this ongoing series.


texts:
There are several topics that I offhand recall having seen in Igrot Moshe, but I have a tough time locating them.

Is there a topic index, or even better an online search that I can do to locate specific topics in Igrot Moshe?

(I'm not sure how to tag this question appropriately. Please assist.)


texts: are homosexual relations forbidden by God? Why?

texts:
To my understanding, Bible says that God does not like homosexual relations. But why? Why did God punish and destroy inhabitants of Sodom and Gomorrah? They were not Jewish and were not given the laws (like Mosaic laws) to follow, were they? Why were they punished so heavily?

This is different from the previous question by Mr. Spolsky: What is the halachic source for objection to gay (civil) marriage?


texts:
The gemarah Megillah 16b indicates that the Mishkan in Shiloh was destroyed. There does not seem to be any outright statement in the pesukim that this is the case. It says (Shmuel Alef chapter 4) that the aron was taken captive, but does not explicitly state that the entire Mishkan was destroyed, which I would take to mean the full structure was completely decimated in a manner similar to the way the temples were destroyed.

From where do we know that the Mishkan in Shiloh was in fact completely destroyed?

For reference see the sources in this article including: Yirmiyahu 7:12-15, Zevachim 118b, Rambam on Mishnayos Zevachim 14:7. CF the Hebrew wiki entry


texts: How many books on Judaism are available for access today?

texts: Jews have been writing, adding to the pool of Torah knowledge for thousands of years. How many complete or partial works do we have accessible, even by any means today?


texts: An Ashenazi kohain lives outside Israel. When it is not Yom Tov, can he bless the people in a Sefardi shul?

texts:
I am a kohain living outside Israel where the Ashenazi custom is that we only bless the people (duchan) on Yomim Tovim. Where I live, there are Sefardi shuls where the kohanim duchan on Shabbos and even every day.

Am I allowed to purposefully go to the Sephardi minyan so that I can duchan? (I am not asking here what happens if I was asked to duchan when I was davenning in his shul.)

If you say CYLOR, the Rav of my old shul said that I should not go to duchan. The Rav of my present shul is well known to allow it.

So I am really looking for sources please.


texts:
Although I cannot, at the moment, bring to mind specific examples of the Torah stating that it is absolutely forbidden to be angry or act out of anger, I seem to recall seeing this idea many times.

My question is: are there any situations where a Jew is allowed to be angry or act out of anger?

In addition, does it state anywhere explicitly and in a straightforward way that being angry is forbidden?


texts: Do you have to check bagged lettuce with a hechsher?

texts:
I am aware of this question and of the CRC's lenient policy on lettuce without a hechsher. However, everywhere I've been, it is assumed that one needs to check (pre-washed, even triple-washed) bagged lettuce if it doesn't have a hechsher on the bag. I proceed on the assumption that it is the minhag, if not the halacha, to do so.

My question is instead about pre-checked lettuce with a hechsher on the bag, which one can sometimes find, even from mainstream brands and in regular stores. Strictly speaking, does one need wash and/or check this before use? A few points:

My kosher grocery store carried a sign saying something like "Bagged lettuce without a hechsher on the bag must be checked" (perhaps implying, perhaps correctly that bagged lettuce with a hechsher doesn't need to be checked).
However, a friend of mine who knows her way around a kosher kitchen suggested to me that even bagged lettuce with a hechsher should be checked (although she didn't seem particularly sure or emphatic about it).
There is also the consideration of whether lettuce needs to be checked in principle, even if only by cursory inspection.

Can anyone bring sources to answer this question definitively? Does commercially available bagged lettuce with a reliable hechsher need to be personally checked before it can be used?


texts: What does מעלה עליו הכתוב mean?

texts:
There are two consecutive Mishnayos in Pirkei Avos that use the phrase "מעלה עליו הכתוב", which loosely translates to 'scripture treats him as...'

The first is:

  רַבִּי שִׁמְעוֹן אוֹמֵר, הַמְהַלֵּךְ בַּדֶּרֶךְ וְשׁוֹנֶה, וּמַפְסִיק מִמִּשְׁנָתוֹ וְאוֹמֵר, מַה נָּאֶה אִילָן זֶה וּמַה נָּאֶה נִיר זֶה, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ

  Rabbi Shimon 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.

This mishna does not mention any scriptural source for the 'mortal guilt' assigned to the person who did these things.

The second mishna that uses this phrase does quote a verse from scripture, but there is no clear assignment of 'mortal guilt' in the verse, just that this something prohibited:

  רַבִּי דּוֹסְתַּאי בְּרַבִּי יַנַּאי מִשּׁוּם רַבִּי מֵאִיר אוֹמֵר, כָּל הַשּׁוֹכֵחַ דָּבָר אֶחָד מִמִּשְׁנָתוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִתְחַיֵּב בְּנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברים ד) רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ

  Rabbi Dostai ben Rabbi Yannai said in the name of Rabbi Meir: whoever forgets one word of his study, scripture accounts it to him as if he were mortally guilty, as it is said, “But take utmost care and watch yourselves scrupulously, so that you do not forget the things that you saw with your own eyes” (Deuteronomy 4:9).

So my question is as follows:

Does מעלה עליו הכתוב mean that there is a verse backing it up (indication being that this isn't the case, based on the source above) and if it doesn't, then what does it mean?


texts: Source for story about origins of Chayei Adam

texts:
I recently heard a story that when the Vilna Gaon found out that the Alter Rebbe made his own Shulchan Aruch (Shulchan Aruch HaRav), he told his relative (through marriage) Rav Avraham Danzig to write his own similar work, which was the impetus to write his Chayei Adam.
This story sounds sketchy, and the person who said it over wasn't sure if it was true. Is this story recorded anywhere?


texts: If the name of an idol is used as an exclamation by someone, is laughing forbidden?

texts:
The name of a certain idol is commonly used (in the United States at least) as an exclamation, typically displaying surprise/anger etc.

Suppose someone was describing their disdain over something in a humorous way and ended their statement with using the name of an idol as an exclamation.

Is it forbidden to laugh at the statement?


texts: Dimensions of the Copper/Outer/Olah Mizbeach in the Mishkan

texts:
There is a machlokes as to the dimensions of the Copper mizbeach of the Mishkan (Zevachim 59b). One of the disputes is the dimensions of the upper part of the mizbeach where the cohanim would be walking around on, the wood and fire was, the ashes were piled up etc. According to Rebbe Yehuda the dimensions were 10x10 amos, according to Rebbe Yose it was 5x5 amos (the wood [and fire] itself was 1x1). The Rambam rules like Rebbe Yose.

Two questions:
1- according to both positions, that's a pretty small area to work with. Does anyone discuss the practicality of doing the avodah in such a small area (with such a small fire)?

2- Many pictures I have seen of the mizbeach with cohanim doing the avodah seem grossly out of proportion according to this. Am I missing something? (See attached picture for an example.).


texts: Why was the Lishkas HaGazis called by that name?

texts:
I was wondering...

Why is the Lishkas HaGazis called "HaGazis"?

What is the significance of the name?


texts: Talmudic concept of a sensitive individual--"istus?"

texts:
There is a Talmudic term I've heard mentioned in passing but have not been able to locate.  It relates to the concept of a person who is especially sensitive to physical discomfort in situations such as fasting; I think such a person was referred to as an "istus."

Could anyone help me locate sources on this concept?  Thanks in advance.


texts:
In the text, Esther 9:15 reads (in part)

  the Jews in Shushan mustered again on the fourteenth day of Adar and slew three hundred men in Shushan...

This puts them them, those in Shushan, as separate from other Jews in "provinces" who, according to 16-17

  The rest of the Jews, those in the king’s provinces, likewise mustered and fought for their lives...That was on the thirteenth day of the month of Adar; and they rested on the fourteenth day and made it a day of feasting and merrymaking

So it seems that the continued fighting was only in Shushan (9:18)

  But the Jews in Shushan mustered on both the thirteenth and fourteenth days, and so rested on the fifteenth, and made it a day of feasting and merrymaking.

But when the proclamation regarding the establishing of a Purim celebration (9:20) was sent to all the provinces (medinot), near and far, the text records in 9:21

  לְקַיֵּם֮ עֲלֵיהֶם֒ לִהְי֣וֹת עֹשִׂ֗ים אֵ֠ת י֣וֹם אַרְבָּעָ֤ה עָשָׂר֙ לְחֹ֣דֶשׁ אֲדָ֔ר וְאֵ֛ת יוֹם־חֲמִשָּׁ֥ה עָשָׂ֖ר בּ֑וֹ בְּכָל־שָׁנָ֖ה וְשָׁנָֽה

that the people in the provinces would celebrate on both the 14th and 15th. Since Shushan, the capital city, wasn't considered one of the provinces earlier on, there must have been places outside of Shushan that would mark the 15th as the holiday.

What places would have been the object of that part of Mordechai's edict? Do we have names of cities, perhaps?


texts: How are we supposed to interpret "Derech eretz kadma l'Torah"?

texts:
I'm having a lot of trouble understanding how we should interpret the pseudo-midrash "דרך ארץ קדמה לתורה", ~~ "Derech eretz should come before Torah."
The actual text of the midrashic source is:

דאמר רבי ישמעאל בר רב נחמן: עשרים וששה דורות קדמה דרך ארץ את התורה,
הדא הוא דכתיב (בראשית ג): לשמור את דרך עץ החיים. דרך זו דרך ארץ ואח"כ
עץ החיים, זו תורה.
Rabbi Ishmael son of rav Nachman said: Derech eretz precedes Torah by
26 generations, since it is written “and to guard the way to the Tree
of Life” (Genesis 3). “Way” is the derech eretz, and only after that
comes “Tree of Life” which is Torah.
(Vayikra Rabba 9:3)

My questions:

What is the origin of "דרך ארץ קדמה לתורה" as such? Is it a folk saying based on a (possibly misguided) reduction of the midrash, or does it come from some respected source?

If it is from a real source:
How seriously are we to take this pronouncement? Does it have operative force as far as determining how we live? What are the practical implications -- for example, in a case in which derech eretz seems to be at odds with Torah? (Please tell me what major poskim and/or scholars have said about this.) ... Or is it possible that there is some irony in it?

To put a fine point on an obvious grievance, how is this saying not contradicted by the general concept that the teachings of Pirkei Avos, etc., are considered secondary in force to halacha itself? (That is, I had always learned that Pirkei Avos described "ideals to which we should aspire" rather than absolutely mandatory laws. Thus, from a strictly practical standpoint, halacha takes precedence.) Consider that "derekh eretz" is defined by the Maharal as Pirkei Avos.


texts: What is the difference between rambam, shulchan aruch, mishnah brurah, pninei halacha?


texts:
After Avraham's mistake of asking "How will I know?" (Nedarim 32a - ושמואל אמר מפני שהפריז על מדותיו של הקב"ה שנאמר במה אדע כי אירשנה), his great grandchildren needed 400 years of slavery.

  וַיֹּאמֶר לְאַבְרָם יָדֹעַ תֵּדַע כִּי־גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ
  לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה׃
  (Bereishis 15:13)
  And He said to Abram, “Know well that your offspring shall be
  strangers in a land not theirs, and they shall be enslaved and
  oppressed four hundred years;

Although some suggest gematria explanations (see Daas Z'kenim:
ד"א במ"ה עולה ארבע מאות בא"ת ב"ש), why was 400 years specifically helpful for remedying Avraham's error?


texts: Why do some editions of Sefer HaChinuch split Parashat Mishpatim in two?

texts:
I've noticed that some editions of Sefer Hachinuch (such as R. Chavel's edition based on the 1523 Venice edition) split Parashat Mishpatim into two sections.

The first starts from the beginning of Parashat Mishpatim and includes the 24 mitzvot until 'Im Kesef Talveh' (Shemot 22:24), and the second picks up from there and lists the 29 mitzvot until the beginning of Parashat Terumah.

Why was it printed this way? Was there a variant Torah-reading practice that split (what we call) Parashat Mishpatim over two weeks?


texts: When a chain store advertises a "Holiday" or "End of Year" sale, may I buy their product?

texts:
My question is related to this one. The linked question focuses on the phrasing in the ad of referring to "Christmas", so it seems obvious that they are referring to a specific holiday.

My question is a bit generic. Many chain stores decided to become politically correct and don't want to offend those that don't celebrate Christmas (I'm apathetic either way) so they call it a "holiday" or "end of year sale". It's pretty obvious which holidays they are referring to, anyway.

This Mishnah says not to do business with non-Jews 3 days before their holiday. IIRC, the Gemarrah specifies that we don't want to give them pleasure and give them money that they can use to celebrate their idol-worship-associated holiday.

My question relates mainly to chain stores like Macy's and Wal-Mart as well as buying from a car dealer.

One can argue that they are just making a sale and the holiday season is incidental or an incentive. It seems a bit more obvious with car dealers as their main incentive is to clear their inventory before the end of the year (as a dealer explained to me.)

So related questions, here:

Does it make any difference if the advertising mentions that the sale is for Christmas specifically? What if the sale extends before or after the holiday?
What if what one buys is used for a mitzvah purpose, even indirectly? For example, a person attends weddings and other simchot frequently, but to do this, he needs a car to get there. He currently doesn't own a car. Can he buy one during this time?


texts: Sun, Moon, Stars and all the host of heaven are allotted to all the people

texts:
"פֶן-תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה, וְרָאִיתָ אֶת-הַשֶּׁמֶשׁ וְאֶת-הַיָּרֵחַ וְאֶת-הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם, וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם, וַעֲבַדְתָּם--אֲשֶׁר חָלַק ה' אֱלֹקיךָ, אֹתָם, לְכֹל הָעַמִּים, תַּחַת כָּל-הַשָּׁמָיִם."
"... and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven."
(Devarim 4:19)

What's meant by "allotted by G-d unto all the peoples under the whole heaven", and why is it necessary to say so in relation to the prohibition to bow down for those and serve them?


texts:
It has come to my attention (from a local Rabbi) that one is required to say a brocho on each and every bit of food he/she eats, unless he/she was thinking about that particular food at the time of the brocho.

The example he gave was that if I ate (and said a "ha'aitz" brocho on) an orange, if I later decide that I want to have grapes (before saying an after blessing, of course), I would have to say another "ha'aitz" brocho.

Now, this may be understandable for me in the case of the very different foods of grapes and oranges; they even require different after blessings!

Would this rule (of saying a separate brocho for each and every thing someone eats, without having it in mind at the time of the recitation of the first brocho) apply to foods which are much more similar? Like cheerios and pretzels, apples and oranges, etc.?

And if you will say that it applies to the above-mentioned example foods, would it also apply to, let's say, honey nut cheerios vs. multi grain cheerios? If so, would it even apply to the exact same type of food? (e.g. I have in mind one bowl of honey nut cheerios at the time if the brocho recitation, but once I finish I want to have another, would a second brocho be required?)

And lastly, what are the sources for this law of always having in mind whatever food which you want to be included in the brocho?


texts: Does the Biblical prohibition against writing on Shabbat apply to nonsense as well?

texts:
Writing (כותב) is one of the 39 melachot (forbidden labors) of Shabbat.

Writing nonsense is forbidden regardless, but i'm curious whether it's a Biblical or Rabbinic prohibition.

On a Biblical level, must the writing make sense to qualify as koteiv? Or can it simply be any random markings?

Nonsense here is defined as both "isdhbihdagidgfyiwiyda" and random squiggles/doodling.


texts: Can someone say Asher Yatzar for another?

texts:
Can someone say asher Yatzar for a sick, mute, hospitalized or any other person who has excreted but is unable to say the bracha himself? Does the person who excreted have to have any da'at or kavana or ability to understand what is being said or even the fact that a bracha is being done for him even if he doesn't understand what the bracha is or why it's being done?

This site discusses an interesting debate as to whether Asher Yatzar is considered Birkat Hanehenin, which posits that's only the one who receives benefit should recite it, or if it is a Birkat Hashevach which doesn't havethat requirement. The article has no sources to the debate. Additionally, it concludes "unless there is a case of great need", but it doesn't describe what fits that category, halachically.

Addressing Comments:

I am assuming that the person saying the blessing has not relieved himself. This may address the "great need" mentioned in the above article. If the answer is "Yes, but only when the reciter has also relieved himself", why is that a requirement for this situation? Would it, then, make sense for that person to wait until he has also relieved himself in order to say the blessing for both?

If Asher Yatzar is considered a Birkat Shevach, this may delve into a general rule that someone who has no kavana or understanding of what the bracha is for may still have fulfilled his obligation by hearing someone else do the blessing.


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It says in Lech Lecha that Hashem took Abraham outside and asked him to count the stars. And from the word "habet" we learn it was during the daytime.

Why would it be during the daytime when stars cannot be seen?


texts: Bitul BeRov - the classic case in real life

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In Halachah there's a tremendously powerful concept of Bitul BeRov (nullification among the majority). It goes like this:
If you have three identical pieces of meat, and you know for a fact that one is not Kosher but it's not known which one is the non-Kosher one, you can eat all of them because of Rov: You can eat the first because Rov dictates that one of the two you're leaving on the table is probably the non-Kosher one; you can eat the second because the one still on the table or the one you already ate is probably the non-Kosher one; and you can eat the third one because you probably already ate the non-Kosher one. It's generally accepted that you must eat them one at a time for this to work, but the Rosh (Hulin 7:37) is of the opinion that, in fact, you can eat them all together, because once Bitul takes effect, the Isur (prohibited item) becomes Heter (a permitted item).

How do we apply this today? Is it straight textbook? Are there caveats added today? If it's textbook, which opinion do we follow? Finally, how far do we carry this - does it carry to other areas of Halachah, or do we restrict it to the classic case?


texts: Where did the "a cat will always be a cat" story about the Rambam come from?

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I've seen and heard a story about the Rambam told multiple times along the lines of this particularly concise retelling:

  There is a beautiful story of a disagreement that Maimonides had with a philosopher. The philosopher claimed that he could change a cat and make him act like a person. Maimonides said this was impossible. They agreed to make a contest. When the day of the contest came, the philosopher brought a cat that he had trained to be a waiter. The cat served an entire meal, and the audience was amazed. Just as they stared and assumed that Maimonides had been proven wrong, Maimonides took out a container from his pocket. He opened it up and a mouse ran by. The cat saw the mouse, dropped the tray of dishes that he was holding, breaking them all, and ran after the mouse. Maimonides was proven right, and everyone agreed that no matter what, a cat is a cat. As much as he may be trained to act in a particular way, he is still inherently a cat and must be treated as such.

R' Yissocher Frand attributes the story here to R' Simcha Zissel.

I find this story difficult to believe, given the claim of extremely high-level animal training that the Rambam's disputant was able to achieve. I find it hard to even picture a cat with the physical, much less mental, ability to serve a meal as a waiter would. It's particularly jarring to hear a story about the Rambam, in particular, that features apparently supernatural feats performed by random philosophers, given his own rationalist bent.

In addition, the punchline of this story is identical to that of a similar story in the ancient Greek story teller Aesop's Fables called "The Cat and Venus," which has been adapted in many forms in Western culture. It's plausible that this fable was adapted for Jewish audiences by replacing the Greek goddess in the title with a venerable Jewish figure and replacing the bedchamber in the fable, with the more modesty-friendly dining table.

Is there any other documentation of the provenance and veracity of this story?
If the story is not literally true, can the core principle expressed therein be traced to a particular teaching of the Rambam, or is there any other aspect of the story that can be associated with a documented element of the Rambam's teachings or life?


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The gemarra in Shabbos 55a says a rule: אין מיתה בלא חטא, no one dies without having sinned. As an attempt to refute this rule, the gemarra brings a baraisa that says:

מֵיתִיבִי: אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה קָנַסְתָּ מִיתָה עַל אָדָם הָרִאשׁוֹן? אָמַר לָהֶם: מִצְוָה קַלָּה צִוִּיתִיו וְעָבַר עָלֶיהָ. אָמְרוּ לוֹ: וַהֲלֹא מֹשֶׁה וְאַהֲרֹן שֶׁקִּיְּמוּ כׇּל הַתּוֹרָה כֻּלָּהּ, וּמֵתוּ! אָמַר לָהֶם: ״מִקְרֶה אֶחָד לַצַּדִּיק וְלָרָשָׁע לַטּוֹב וְגוֹ׳״!
The Gemara raises an objection from the following baraita: The ministering angels said before the Holy One, Blessed be He: Master of the Universe, why did You penalize Adam, the first man, with the death penalty? He said to them: I gave him a simple mitzva, and he violated it. They said to Him: Didn’t Moses and Aaron, who observed the whole Torah in its entirety, nevertheless die? The Holy One, Blessed be He, said to them, citing the verse: “All things come alike to all; there is one event to the righteous and to the wicked; to the good and to the clean, and to the unclean; to him who sacrifices, and to him who does not sacrifice; as is the good, so is the sinner; and he who swears, as he who fears an oath” (Ecclesiastes 9:2). Apparently, death is not dependent upon one’s actions. Everyone dies.

The implication is that Moshe and Aharon didn't deserve to die, as they never sinned. Indeed, the gemarra responds that the one who said the rule אין מיתה בלא חטא holds that Moshe and Aharon sinned at the incident with Moshe hitting the rock.
Walking away from this gemarra I would conclude that there's an opinion that Moshe and Aharon never sinned. Nevertheless, the Maharsha and Ben Yehoyada ad. loc. say that everyone agrees they sinned, just that they're disagreeing if the sin they committed was worthy of death.
Does anyone interpret the gemarra like I did? The motivation for the Maharsha and Ben Yehoyada is the incident with Moshe and Aharon is pretty explicit, so it makes sense to say that the gemarra had a different intent. Nevertheless...


texts: Generally speaking, how should one interpret Mishnayos that go off-tangent?

texts:
To pose a few examples of the types of Mishnayos I'm speaking about:

Pesachim 4:1-5 discusses various activities which depend on the local custom, most of which have nothing to do with Pesach
Gittin 4:2-5:9 discusses various activities done for improving public welfare and peace (and some of these Mishnayos are tangents off of tangents!), most of which have nothing to do with divorce
Megillah 1:4-11 discusses various pairs of items which are generally similar, except for a couple of differences, most of which have nothing to do with Purim
Erchin 2:1-6 lists various things which can be no less than some amount but no more than some other amount, most of which have nothing to do with donations to the Beis HaMikdash
Erchin 3:1-5 lists various things which have leniencies and stringencies over other things, most of which still have nothing to do with donations to the Beis HaMikdash

etc. etc.

I see two ways to interpret these kinds of tangents on a general basis, each of which poses questions to be answered on a case-by-case basis.

Mishnayos are ordered to make it easier to memorize, and often similar-ish topics are put together just so that it's easy to remember. So, once we bring up the topic, we discuss all similarly-posed discussions. The follow-up question is why we often don't exhaust the list.
Really, there is an inherent connection between all of the items on the list beyond that they can be phrased similarly. The follow-up question is often what that connection is.

Do any Mefarshim comment on this pattern and give either of the above interpretations (or another one)?


texts:
Why 3 days?

I can't understand it by reading the story, but maybe someone else can?

Why that number of days.


texts: Correct Nusach for Ana Bechoach (אנא בכח)

texts: In אנא בכח, I've usually said "בָּרְכֵם, טַהֲרֵם, רַחֲמֵי צִדְקָתְךָ תָּמִיד גָמְלֵם". However, in my Artscroll Siddur I noticed it says רחמם (with a ם instead of י). Which of these are correct?


texts: Where can I find a list of requirements for a ketubah (what it needs say, how it needs to be phrased, and - most importantly - what invalidates it from being a kosher ketubah)?


texts: Organized prayer in the synagogue with less than 10 people - community or not?

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Inspired by this question.

There are parts of prayer that are not said when praying alone.

Some examples (please add any I missed):

Friday Night: Birchat Me-in Sheva
Shabbos Day before Mussaf: Yekum Purkan, Mi Sheberach
Kaddish, Barchu, Torah reading, Chazarat Ha-Shatz (Repetition of the Amida)

When praying in the synagogue at the scheduled time together with less than 10 people (in other words not enough people showed up to make the Minyan), do you say these prayers or not. Each of those prayers have a communal aspect. Is this considered enough of a community to say the prayers or not?

In a similar vein, the Chabad custom is that an individual says the Shema Prayer, he repeats ani Hashem Elokeichem. When praying with a Minyan, the chazan repeats "Hashem Elokeichem emes". When leading a service with less than 10 men, how does the chazan finish off the Shema? This same question would apply to congregations who have the custom to say "kel melech neeman" before Sh'ma if praying alone whereas the chazan repeats "Hashem elokechem emes" when praying with a minyan.


texts: Should one wish for the destruction of buildings of idol worship?

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Two sequential questions, prompted by the Notre Dame fire:

Is one obligated to wish that places of idol worship are consumed if they already are on fire? (I would think so, given e.g. OC 224:2)
If so, and if Christianity is considered idol worship, does the unique importance of Notre Dame make this apply less?

The Conference of European Rabbis and others sent supportive messages post facto, but that could have been a) mishum eiva and/or b) sympathy for people, but not the building itself.


texts: Why does a Bar mitzva boy publicly read from the Torah?

texts: Why do bar mitzva boys publicly read from the Torah for their bar mitzva? Where does the minhag come from?


texts: Why different customs for daily and Shabbat Kedusha?

texts:
In the repetition of the Shabbat amida, we who are not leading say all lines of the Kedusha, as does the shaliach tzibur.

In the repetition of the daily amida, only the shaliach says all the sentences of the Kedusha. We who are not leading say only the 3 main sentences.

What is the logic behind this?

(I have heard there are other customs, less often followed. Perhaps that is key to the answer.)

Related: Why is it common practice to say Nakdishach/Nekadesh before the hazzan?


texts:
I apologize for the somewhat vague question; it was difficult to write. I would welcome any specific editing suggestions.

What matters in the calculation of a person's righteousness? Is it:

Number of mitzvos vs. aveiros ( * occasions done)

or

Time spent doing mitzvos vs. aveiros

( or perhaps
Number or Time * weight/seriousness of each individual mitzvah)

I know it sounds odd, but I expect that most people have run in to examples of this in their personal decision-making. For example, there is the impulse to do a lot of quick positive mitzvos like count the omer, kiss the mezuze, give a penny, etc., based on the assumption that a higher number of mitzvos out of 613 is the end goal. Or, occasionally, there is a temptation to weigh mitzvos against each other based on time spent--should I do a quick aveira now in order to spend less time sinning later? (It's hard to think of examples of this, but I find it comes up for me a lot on Shabbos, especially with the quasi-precedent of " "חלל עליו שבת אחת כדי שישמור שבתות הרבה". Yishai also provided the example of doing a single aveira to acquire kosher food rather than have to eat treyfs, in which every bite is an aveira, although this points to an issue of number of aveiros rather than time.)

A really good demonstration of what I'm talking about is actually this question. It asks whether there is any point to eating something "less" treyf if you are already eating treyfs. For example, would there be a halachically-rigorous reason to abstain from pork in a non-kosher restaurant? If the answer is "yes," then this points to "number" rather than "time" being the correct calculation. If "no," that would point to "time" instead of "number."

An example that points to "number" instead of "time" is the idea that eating a bug is considered very bad because it violates many specific prohibitions per time unit (or per action).


texts:
The Bavli, M'gila, says that the seven servants that Ester had while in Hegay's harem were שהיתה מונה בהן ימי שבת, used by Ester to count the days of the week. Rashi explains שהיתה משרתת לה אחת באחד בשבת ואחת בשני בשבת ואחת בשלישי בשבת וכן כולן וכשהגיע יום שפחה של שבת יודעת שהיום שבת, that one would serve her on Sunday, another on Monday, another on Tuesday, and so on, so that, when the Saturday servant arrived, she [Ester] would know it's Shabas.

In Ester 4:16, Ester says she and her servants will fast three days. (She doesn't say all her servants will.)

Did she still have a servant per day of the week? (Obviously I'm asking according to the midrash cited above.)
If so, did all of them fast for three days, or did each fast only her day?


texts: Benefiting from a Jew's planting on Shabbos b'shogeg

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The Preface - hakdama to the English edition of Volume 1 of Shmiras Shabbos k'Hilchaso writes that if a Jew b'shogeg (mistakenly) plants or sows a seed on Shabbos, or anything like that where some time elapses after Shabbos before any benefit can be gotten from that melacha, then the result of that planting or sowing or whatever melacha is prohibited from benefit forever, because to prohibit the benefit for use only that Shabbos would not be penalising the violator at all, since in any case the object of the melacha would not be available for benefit until after Shabbos.
 My question: Would the same rule apply to something that wouldn't take as long a time to complete, like b'shogeg cooking something or laundering clothes, if the person started the melacha close to the end of Shabbos but the cooking or laundering wasn't completed until after Shabbos was over.  Would that food be prohibited forever just like the result of the planting?


texts:
I've heard a lot of people talking about the two different semichahs that one might receive: יורה יורה ("Yoreh Yoreh") and ידין ידין ("Yadin Yadin").
What is the difference between them?
[Sourced answers preferred]


texts: Can a Reform Ger participate in Chabad programming?

texts:
My family has been invited to participate in Chabad programming. I know that the Orthodox do not consider me to be Jewish as I am a Reform convert, but my wife and daughter are Jews through matrilineal descent. I don't typically out myself as a convert unless I am directly asked or there is a reason I have to.

Is a Reform convert permitted to participate in Chabad programming (Shabbat meals, learner's minyan, torah study etc.)? If so, is there anything the convert is required to disclose to the Chabad Rabbi?


texts: My son's name is Kolunimus. I can't find a pasuk that starts with Kuf and end with Samech. Please help.


texts:
What available programs are there for someone looking to get away for a few days in an environment focused on learning?

I know of many such programs targeted for Ba'alei Teshuva or potential Ba'alei Teshuva, but I'm looking for something more designed for someone who is already committed to learning and proficient in learning Gemara with Rishonim, but looking to make a vacation out of an environment with minimal distractions for a few days to recharge.

Something in the New York area is preferred, but any information is helpful, as they will know of other similar programs.


texts:
What are the earliest sources you know of that mention kissing (be it romantic, familial, kissing mezuzos/tefillin/torah etc.)? There are obvious tznius issues when it comes to people kissing other people, so perhaps that is a separate question.

I ask because it would appear that kissing may not be an originally Jewish invention. There is (secular) documentation that many non-Jewish groups practiced kissing, both romantic and otherwise going back approximately three thousand years, at least in Europe, the Middle East and South Asia.


texts: Which (if any) Rishonim ascribe to a haskafah of hashgacha pratis over everything?

texts:
In contemporary times, HaShem's hashgacha over everything is a common hashkafah, at least in the Litvish/Chassidic communities (see Baal Shem Tov, Aruch HaShulchan, Rav Dessler 'Strive for Truth', Ramchal 'Daas vTevunos', etc.).

This of course is in contrast to the Rambam and the Ramban, who hold Aristotlean influenced views (or so i've heard), and for sure at least SEEMINGLY (i've seen them mitaretzed) opposing views.

This question is not to compare/contrast the view points or to explain either of them, but rather to provide any information about other Rishonim that may have held views akin to the Baal Shem Tov etc.

Note: I (think I) remember seeing that Rabbeinu Yonah did in fact hold like the Baal Shem Tov, but I can't remember what I saw or where I saw it.

Also, anything from the Zohar would also interest me.


texts: If you're having a slow day are you halachically required to reduce your hourly rate?

texts: Say you work as a contractor that charges an hourly rate. If on any given day you feel sluggish due to poor sleep or some other reason, are you supposed to reduce your rate for that day to compensate for the amount of work you would have achieved if you would work 100%?


texts: Language of Mishneh Brurah - Sefiras HaOmer and counting before Aleinu

texts:
Shulchan Aruch 489:1 says that after Maariv of the second night of Pesach we begin to count Sefiras HaOmer. The Mishneh Brurah there in note 2 says that one should count before "Aleinu" because "col mah d'efshar l'akdomai makdinan", meaning that as early as one can possibly start counting, one should. He writes that this is in order to fulfill what it says "t'mimos tiheyenah", "they shall be complete": we want the counting to be complete and full, and therefore each day we count as early as we can, to have it be a "full day".

Why did the Mishneh Brurah use the language of, "col mah d'efshar l'akdomai makdinan" and not that of "zrizin makdimin", meaning one should be quick to do the mitzvah? The latter is normally the language used in order to get someone to do the mitzvah quicker, faster, earlier, etc. Is there is a difference in these two languages? Is there a reason the Mishneh Brurah chose one over the other?


texts: Which sources deal with someone who said “bayom Chag haSukkos Hazeh” in “Yaaleh veyovo” in Grace after Meals on Shemini Atzeres

texts:
In Grace after Meals on Shemini Atzeres, someone said “bayom Chag haSukkos Hazeh” instead of “bayom Shemini Chag Hoatzeres Hazeh” in “Yaaleh veyovo”. My LOR told me that a man has to go back whereas a woman does not, since she has no obligation to eat a meal on Yom Tov.

What sources did he rely on?


texts: I and my wife will be spending Shabbat Hagadol (this year the 31st of March) on a ship. The evening before the ship will be leaving one of the more northern ports of Norway, and navigating through fjords on that Saturday before emerging just north of Trondheim as the sun goes down. The internet says that three stars will be visible from Hammerfest at 9:29pm, after a sunset longer than is halachically thought possible. But I am also aware of the halachic indecision when it comes to observance of the Jewish calendar in the polar regions. So specifically, what times do I observe when the ship leaves port on Friday evening (in the polar region), whether or not I know my ship will be traveling far enough south to make a halachic difference on Shabbat?


texts: What does רעך בתורה ובמצוות mean?

texts:
The Torah says וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, Love your fellow as yourself.

Actual halacha:

Kitzur Shulchan Aruch:
It is incumbent upon every Jew to love every fellow Jew as he loves himself.

Rambam:
It is mandatory upon every man to love each and every one of Israel even as he loves his own self.

However, the Sefer Mitzvot Gadol says ודווקא לרעך שהוא רעך בתורה ובמצות אבל אדם רשע ואינו מקבל תוכחה מצוה לשנאותו, specifically your fellow (Jew) that he is your fellow in Torah and mitzvos. But if he is wicked and doesn't accept rebuke it is a mitzvah to hate him.

In addition, we also find the verse בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ, judge your kinsman fairly, to which the Gemara derives עם שאתך בתורה ובמצות, With regard to one who is with you [im she’itekha] in observance of Torah and in fulfillment of mitzvot.

In halacha, which positive or negative commandments in the Torah would disqualify someone from being in the category of רעך בתורה ובמצות?


texts: The Gemara says (mesechet shabbat) that one can survive with a rivi'it of blood

texts: The Gemara says (mesechet shabbat 31b) that one can survive with a rivi'it of blood. How is it possible when we know one can't even survive with a 40% blood loss?


texts: Is it important to learn Mishnah before Talmud?

texts:
I have recently started learning Talmud / Gemara recently, and though I am enjoying the experience greatly, something tells me that it would be helpful if I actually went about learning Mishnayot first and making siumim on the 6 sedarim before pursuing finishing Shas full time.

With that said, I have heard opinions that there is no need to learn Mishnayot on their own, because you will learn them as you go through Gemara. Some have even said that one might not get as much out of learning just Mishnayot as opposed to pursuing Gemara.

What is the logic behind this thinking? Is this in fact a wide spread opinion? I would think that logically one should learn Mishnah before learning Gemara, no?


texts: Are there currently or have there been historically orthodox female kabbalists? If not is this a quirk of history or is there a specific reason?