texts: Menorah a way to wipe out Amalek and tool which helps us not to 'cool off'?

texts:
This year one will read the Torah portion of Tetzaveh and the special designated Torah reading for the Shabbat prior to Purim, known as Shabbat Zachor, together.

Rabbeinu Yehuda Aryeh DiModina (Yid Hakadosh) in another year when this happened would say: “Parshas Zachor is read on the week of Parshas Tetzaveh. Why? Because Amalek’s entire goal was to ‘cool off’ the burning enthusiasm of the Jewish people and cause them to lose focus. Tetzaveh begins with lighting the Menorah, when we ignite and inflame our passion for Hashem and His Torah. What better time to heat up the coldness and wipe out Amalek?”

Now here's my question:
How does the Menorah become a way to wipe out Amalek and a tool which helps us not to 'cool off'?

How is it that the Menorah helps one to ignite and inflame one's passion in order that one loses his or her coldness or protect one from even becoming 'cold' in the first place? How can a Menorah help me wipe out Amalek in my life?


texts: Why was Rivka asked for consent after closing the deal?

texts:
Then Laban and Bethuel answered, “...Here is Rebekah before you; take her and go, and let her be a wife to your master’s son...” ... The servant brought out objects of silver and gold, and garments, and gave them to Rebekah; and he gave presents to her brother and her mother. Then he and the men with him ate and drank, and they spent the night.

... When they arose the next morning, ... her brother and her mother said, “...Let us call the girl and ask for her reply.”  Genesis.24.49-59

Rashi infers that the question was Halachic, but according to Rashi's view, then why was she asked after the deal was closed?


texts:
Who knows two hundred sixty-seven?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept what I consider the "best" answer.

Move on to the next number.

Anyone got something related to 800 / 3?


texts: Questions regarding the wooden ark and the golden ark

texts:
In Devarim 10:1, G-d tells Moshe to carve two tablets, bring them to G-d, he will write the Ten Commandments on them, and then Moshe should make a wooden ark and place the tablets in them. Moshe makes the ark first (see verse 3) so that it will be ready by the time he returns from Mt. Sinai and he can store them, there.

Eventually, when the Mishkan was built, Betzalel makes a golden ark and the tablets were stored there.

I'm confused as to the order and timing of what the purpose of these two arks were.

I assume that the Golden ark was built after the wooden one, as I understand that the purpose of the Mishkan was a form of atonement for the making of the Golden Calf. (If this is incorrect, please comment.)

Thus, there seems to be no commandment that the first tablets be placed in any ark at all! Was there no need to store the first set of tablets in any ark? Why is the commandment made only regarding the 2nd tablets?

When Moshe gets the two tablets, he puts them in the wooden ark. Then, after the golden one was built, he places them in that ark (See parshat Terumah (will edit in exact verse, later, B"N) where it says that "You should put the edut in the ark.)

Why were the tablets moved around, and what was eventually left in the wooden ark? Was it empty? What was it used for, after the Golden one was built?


texts: Is it permitted for a Jew to buy animal sculptures for decoration purposes.


texts: Why is there no Gezeirah against a Jew sharing food with a non-Jew (similar to the idea of Bishul Akum)?

texts:
Halachipedia writes on the prohibition of food cooked by non-Jews (Bishul Akum)

There are a number of reasons for this gezeirah. The opinion of Rashi
is that chazal wanted to prevent socializing with non-Jews, which
might lead to intermarriage (chasnus).  Rashi in Meseches Avodah Zarah
says that we are concerned that if the Jew often eats the non-Jew's
food, the non-Jew might later serve a non-kosher food item to the Jew.
Most poskim agree with the first reason.

If the accepted reason is to prevent intermarriage, should there not be another prohibition, that is a Jew should not cook food for a non-Jew which equally might lead to socializing with non-Jews, and intermarriage?  Let there then be a gezeirah on Jewish people not to share their food with non-Jews?


texts: At the times of the Mishna and Gemara, one of the more commonly used names to refer to God among Jews was RaḤmana, literally the Merciful. It seems like this was widely used as Hashem is today. When and why did usage of this name fall out of popular usage?


texts: food containers - why is hechser needed?

texts:
I want to buy a vacuum sealer for food. The vacuum bags do not have a hechsher. Normally, I buy ziplock bags that are OU. To keep this general, I am hoping someone can elaborate on the reason and ruling behind needing approval for food storage containers. If the food is always room temperature or colder when putting into the bag, does that make a difference? I imagine the law is based on the transfer of taste from the bag, which seems to imply the food going into the bag is warm, because otherwise the transfer would not occur.

After looking at star-k's list of items that don't need approval, which includes plastic bags, I wonder why OU feels they do need approval.


texts:
If Abram is the first known Hebrew, then why are the names to all the patriarchs prior to Abram in Hebrew such as Adam? My second question is, how could Hebrew have originated from a single family of individuals who resided in the Sumerian city of Ur?

"Gen. 14, in which Abraham is called a "Hebrew" for the first time"- Jewish Virtual Library

http://www.bible-history.com/old-testament/abraham.html


texts: Original Sources of Origin Claims of Hebrew's Pronunciations

texts:
I'm interested in finding out where the differences between Sephardic and Ashkenazic pronunciation of Hebrew come from.

On wikipedia it says:

"Leopold Zunz believed that the Ashkenazi pronunciation was derived from that of Palestine in Geonic times (7th–11th centuries CE), while the Sephardi pronunciation was derived from that of Babylonia. This theory was supported by the fact that, in some respects, Ashkenazi Hebrew resembles the western dialect of Syriac while Sephardi Hebrew resembles the eastern, e.g. Eastern Syriac Peshitta as against Western Syriac Peshito. Ashkenazi Hebrew in its written form also resembles Palestinian Hebrew in its tendency to male spellings (see Mater lectionis).
...Others, including Abraham Zevi Idelsohn, believed that the distinction is more ancient, and represents the distinction between the Judaean and Galilean dialects of Hebrew in Mishnaic times (1st−2nd centuries CE), with the Sephardi pronunciation being derived from Judaean and the Ashkenazi from Galilean. This theory is supported by the fact that Ashkenazi Hebrew, like Samaritan Hebrew, has lost the distinct sounds of many of the guttural letters, while there are references in the Talmud to this as a feature of Galilean speech. Idelsohn ascribes the Ashkenazi (and, on his theory, Galilean) pronunciation of kamatz gadol as [o] to the influence of Phoenician: see Canaanite shift."

However, there are no footnotes/sources. Does anyone know where I can look up what Leopold Zunz  and Abraham Zevi Idelsohn say (and how they proves their points)?

Wikipedia also says: "The practice of omitting the guttural letters "ayin" and "chet" is very ancient and goes back to Talmudic times (see Sefer He'aruch entry "shudah" as well as encyclopedia Otzar Yisrael entry "mivtah"), when it appears to have been a feature of Galilean pronunciation."

Does anyone know where I can find those books?


texts: Can you listen to music on Tannis Esther? (are haircuts allowed? it was asked but I want to know if Tannis esther is different as it seems to be Less of a fast?)


texts: Using a cell phone as a watch on Shabbos

texts:
I seem to recall learning that it is permissible to use a cell phone as a watch on Shabbos as long as the time is always displayed on the front and no buttons would need to be pressed in order to observe the time. Of course, in order to carry the phone, there would need to be an eruv. The argument was that the phone is not muktzeh if it is being used specifically for the purpose of time-telling.

Has anybody else ever heard this, and is this idea sourced anywhere?


texts: Grouping of women in the beginning of Parashat Nitzavim

texts:
Parashat Nitzavim starts with the following Psukim (Devarim 29,9), grouping the Jewish Nation into two parts:

"אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי ה"א רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל׃"
You stand this day, all of you, before the LORD your God—your tribal heads, your elders and your officials, all the men of Israel,
"טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ׃"
"your children, your wives, even the stranger within your camp, from woodchopper to water drawer"

Why are the women listed in the second group with the children and the strangers?

Why are the women listed after the children and next to the strangers?


texts: Why are the days of sefiras haomer counted at the beginning but the weeks at the end?

texts:
When counting sefiras haomer, we count the number of the day we are about to start but the number of the week we have most recently completed. For example, on the first day we say "today is one day" even though we have not yet completed the first day as it is just starting. On the other hand, when we count weeks, we don't count a week until we reach the end (e.g. "today is seven days which are one week"). What is the reason for this inconsistency?

EDIT

To address the questions that have come up in the comments and answers so far, there are a number of ways the days and weeks could be counted consistently. For example, "Today is day 1, which is one day of the first week of the omer." Alternatively, as Double AA mentioned in comments, simply counting days and weeks separately: ״היום יום אחד לעומר. השבוע שבוע אחד לעומר״


texts: What can be done with the terumos and maasros?

texts:
It says at Star-K that after taking off terumot and maasrot one should wrap the vegetation in plastic and discard:

"Wrap the broken or cut-off piece in plastic and discard."

According to Jewish law can anything else be done with it (in this generation)? (What is the minimum thing need to be done with it?)
Can it be put in a compost pile? Can it be left in a field for the wild to take care of it?
related:
Can one use terumah to light a stove?


texts: Is there a connection between Hagar's distance and Yishmael's profession?

texts: The Torah tells us that Hagar sat an archer's distance away from Yishmael as he lay crying, Genesis 21 verse 16. After he is miraculously saved he lives in the desert and is described as a רובה קשת, also some connection to archery, see verse 20. Is there some deeper understanding to this seemingly coincidental occurrence?


texts:
I've come across a number of references to a concept called "Meta-Halakhah".
I can only assume that it refers to the laws of using Mi Yodeya Meta, but I haven't been able to find many details.
So, what does the halakhah say about Meta?

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


texts: The Shulchan Aruch notes (Orach Chaim 127:1)  that Modim D’Rabbanan was ‘ordained by many sages”.  But what is the source?


texts: Why on Pesah are we more strict with Kitniyoth than we are with real grains?

texts:
We obviously are very strict with the 5 grains on Pesah, but we do eat food made with them, namely Matzah. And with the exception of the issue of "Gebrochts", we do allow Matzah to be re-engineered into other foods.

Yet, when it comes to Kitniyoth, it seems that we are more strict. I have never seen corn chips, for example, for Pesah (for Ashkenazim). Yet most mainstream producers of chips make a baked (not fried) variety.  I don't know anything about the potential composition or taste of such chips being ground back into meal and used for baking, but that's because I've never seen it done, either.  Would it not follow that, for Ashkenazim, Kitniyoth baked into chip form (or tortilla form or taco form) following the same procedures as for Matzah should be acceptable (and potentially re-engineerable into other foods)?

Why are we so strict in this regard?


texts:
Possible Duplicate:
  Cash value of ‘perutah’

Various laws mention a minimum monetary amount Prutah or Shaveh Prutah.

How much is this in cents/agurot?

Also, how do we calculate this value?


texts: How does Reform Judaism regard converts who leave Judaism?

texts:
I've come to understand over time that if an Orthodox convert leaves Judaism/stops practicing all or some of Judaism, the status of their Jewish identity is decided on a case-by-case basis by the rabbinate. In some cases, it may be decided that the person is still Jewish while in others the person's conversion is revoked altogether.

My question is, according to Reform Judaism, what is the status of such an individual (one who has completed a Reform conversion)? Is it also case-by-case or is there a sweeping consensus?

Edit: I've found an article that refers to the matter. However, I found the Reform rabbi's answer to be ambiguous and open to interpretation:

  "If a Jew leaves Judaism by adopting another religion, that individual is regarded as outside the boundaries of the Jewish community," says Rabbi Stephen Einstein, co-chair of the Commission on Outreach, Membership, and Sacred Community of the Union for Reform Judaism and Central Conference of American Rabbis. "Of course, s/he could choose at a later time to return."

a. Does being outside the boundaries of the Jewish community mean being not Jewish or merely being a heretical Jew? b. Choosing to return - does that mean through doing teshuvah or by converting once more? And if the latter, can this be done an endless number of times or is there a limit?

Perhaps someone could clarify?


texts: Supermarket chains that you can / cannot buy Chometz in right after Pesach

texts: Which supermarket chains are there no issues regarding Chometz Sheovar Alav HaPesach? And which are problematic?


texts: Source that those without a genuine need soliciting charity is a good thing

texts:
Judaism 101 says (and I have heard it many times):

  Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggests that this is a good thing: if all people who asked for charity were in genuine need, we would be subject to punishment (from G-d) for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar's sincerity.

What is the source in the Talmud for this statement?


texts:
Rabbi Jacob Bar Abba asked Abaye: Is it permitted to a disciple in a district under his Master's jurisdiction to give a ruling that was as authoritative as those contained in the Scroll of Fast-Days, which is a written and generally accepted document? - Thus, the other replied, said Rav Joseph: Even on the question of the permissibility of eating an egg with kutha, which I have been asking him throughout the lifetime of Rav Huna, R`Hisda gave me no decision. (Eruvin 62b)

  אלו ימים אסורין להתענות להכי נקט מגילת תענית שלא היתה דבר הלכה כתובה בימיהן אפילו אות אחת חוץ ממגילת תענית ולהכי קרי לה מגלה:  (Rashi)

  ... There was no Halacha written at that time, even one letter, except for Megilat Taanit...

It seems as if at the time of Rav Chisda the Mishna was not yet written.

Wasn't it Rabbi who wrote down the Mishnayot, or was it Rav?


texts: Does the wine cup have to overflow on motzai Yom Kippur

texts: Shmiras Shabbos k'Hilchaso rules that on Motzai Yom Tov one doesn't have to have the havdalah wine cup overflow.  Would the same be true of Yom Kippur?


texts:
I am looking to build a home in the distant future and am looking for advice on some ways for when building the home to make it more comfortable in the Halakhic sense.

examples of ideas I had so far:

building a solar heated water tank in order to use hot water on Shabbat (or some other idea of a similar nature)
building a halakhic mechitza next to a toilet so I can wash nagelvasser in the bathroom.
building a pergola/deck combo attached to house or something to make sukkah building easier and more comfortable

etc.

Any ideas, or suggestions would be great!


texts: When visiting a gravesite, my Jewish relatives always place small stones on the gravestone as a showing of respect for the dead.  They typically place one stone on the gravestone,  but I find myself wondering how many stones is a visitor expected to place on a gravestone.  Is there a minimum or maximum count?  Is it considered disrespectful to place too many or too few?


texts: Hiddur Mitzvah for a la'av - does it exist?

texts:
One of the reasons given for people having long peyos is because there is a prohibition to cut them very short and they are beautifying the mitzvah by letting then grow really long.
My thinking that this is a reason is mainly hearsay. https://judaism.stackexchange.com/a/37316/12837 says something quite similar.
I quote today's OU halacha yomi:

  In addition, Rav Belsky, zt”l felt that extending the length of the peyos beyond what is halachically required is a fulfillment of the concept of hidur mitzvah, beautification of the mitzvah. Just as there is hidur mitzvah by using aesthetically pleasing objects (such as a beautiful pair of tefillin or a beautiful esrog – see Shabbos 133b) so too there is a hidur mitzvah by sporting longer peyos, which demonstrate our pride in the mitzvah. This is evident from the fact that Jews throughout the centuries, living in many different countries, have grown longer peyos than are halachically mandated. (Shulchan HaLevi p. 124)

I think the following question stands whether or not that which I have said till now is true, but this was how the question came to mind.

The source of hiddur mitzvah is shabbos 133b which a list of things that you can make beautiful. They all refer to mitzvos asei. Is there a source (as early as possible) for the idea of beautifying a la'av?

In case you ask, the logic for distinguishing between an asei and a la'av is compelling. You are commanded to do something so you do it nicely. If you are commanded not to do something, you just don't do it... you don't 'not do it beautifully.'


texts:
Over Shabbos, the Shul in which I davened had a trash bin towards the back.  This caused me to realize that I do not think that I have ever seen another permanent Shul sanctuary which had a garbage can in it.  I also don't remember seeing a Yeshiva Beis Medrash with a garbage can in it.

I can hear how maybe it would be disrespectful to have a garbage bin in a Shul or Beis Medrash, but it's pretty convenient.  Is there any halachic calculation involved in this?  Was the Shul that I saw had a garbage can in violation of anything, and do they have something to rely on?


texts: What are Jewish sounding names that come from various occupations and locations? Please give the "rough" translation and background too.


texts:
The Rema in Hilchos Channukah Siman 670 Sif 2 writes that if zemiros and shvachos (songs and praise) are said by a Seudah on Channukah it becomes a "Seudas Mitzvah" (without this it only has in it "katzas mitzvah" according to the Rema. Or according to the Machaber is a seudas reshus.) The M"A there in Sif-Katan Daled says so to by the marriage of a bas Talmud Chacham to an Am HaAretz if shiras are said then it becomes a seudas mitzvah. What about a seudah in general that is made in the middle of the week, at no special time of the year. If I get a few friends together and sing zemiros v'shvachos does the seudah become a seudas mitzvah? Or is it only when there is an "additional factor" or reason that in and of itself doesn't make the seuda a seudas mitzvah, only together with the singing would it become a seudas mitzvah that the status of the seudah can be turned over.

If it's yes only when there is an additional factor, then what would be more examples and what are the requirements exactly?


texts: Do any traditional sources discuss if Zenobia was Jewish?

texts: Zenobia was the ruler of the Palmyrene Empire (c. 270 CE). It is conjectured by some scholars that she was Jewish (likely by conversion). The only explicit reference to her in the Talmud of which I am aware is yTerumot 8:4(46b) in which she releases a captive Rabbi, but which does not seem to bear on the issue. I would like to know if any traditional sources discuss Zenobia and comment whether or not she was Jewish.


texts: Megilah or Havdalah, which is done first? Why?

texts: When Megilah reading is Motza'ei Shabbos (Saturday Night) what is said first, Havdalah or Megilah and why?


texts: Tosfos in Chullin on 106b d''h "vechol davar etc." quotes Rav Avraham Ben Harav Moshe. I am wondering whether this is the Rambam's son as this is the same name.


texts: Which "shita" did the 5 rabbis in the Haggadah follow regarding the earliest time for morning Shema?

texts:
This section from the Haggadah:

Pesach Haggadah, Magid, Story of the Five Rabbis 1:

מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ וְרַבִּי אֶלְעָזָר בֶּן-עֲזַרְיָה וְרַבִּי עֲקִיבָא וְרַבִּי טַרְפוֹן שֶׁהָיוּ מְסֻבִּין

  בִּבְנֵי-בְרַק וְהָיוּ מְסַפְּרִים בִּיצִיאַת מִצְרַיִם כָּל-אוֹתוֹ
  הַלַּיְלָה, עַד שֶׁבָּאוּ תַלְמִידֵיהֶם וְאָמְרוּ לָהֶם רַבּוֹתֵינוּ
  הִגִּיעַ זְמַן קְרִיאַת שְׁמַע שֶׁל שַׁחֲרִית.

  It happened once [on Pesach] that Rabbi Eliezer, Rabbi Yehoshua, Rabbi
  Elazar ben Azariah, Rabbi Akiva and Rabbi Tarfon were reclining in
  Bnei Brak and were telling the story of the exodus from Egypt that
  whole night, until their students came and said to them, "The time
  of [reciting] the morning Shema has arrived."

I don't recall offhand which page(s) in Masechet Brachot discuss(es) the earliest time for reciting the morning Shema (someone, please edit). But, IIRC, there was a debate.

The beginning of the Hagadda says:

  וְכָל הַמַּרְבֶּה לְסַפֵּר בִּיצִיאַת מִצְרַיִם הֲרֵי זֶה מְשֻׁבָּח.

  And anyone who adds [and spends extra time] in telling the story of
  the exodus from Egypt, behold he is praiseworthy.

Perhaps, the students used the earlier ruling regarding the Shema; perhaps, their ruling may have differed from those of the rabbis; perhaps, the rabbis themselves differed in their practices; perhaps, even if they used the early time to begin Shema, there may have been an exception because they were learning.

The point is, if they could have used the later time instead of the earlier time, they would have fulfilled the mitzvah of spending more time discussing the Hagada, as suggested in the above paragraph.

So, Which ruling did the (students of) these rabbis follow?


texts:
"Eileh Elokecha Yisroel Asher He'lucha Mai'eretz Mitzraim"

Rashi (Exodus 32:1) says that when the Jews made the Egel, they actually wanted to make many gods - seemingly they strayed from monotheism completely and wanted to go back to polytheism.

The Ramban (ibid) argues with Rashi for a number of reasons that he brings out from the text and takes the approach that they really just wanted to replace Moshe because Moshe was gone - i.e., they needed new middle management:
1)The Jews weren't fools, how could they say this took them out of Egypt if they just made it? - They wanted someone like a Moshe who could do those things

2)G-d, when he told Moshe to destroy the people, it wasn't for initially making the calf, it was for serving the calf  - because the calf itself wasn't necessarily bad

3)If they really made it to serve as a G-d - how would they allow Moshe to destroy it - they should have killed him for the sake of their new god?
 ואלו היה להם לאלהים, אין דרך שיניח אדם מלכו ואלהיו לשרפת אש, הן ישרוף את תועבתם לעיניהם ולא יסקלוהו:

For these reasons and more - he argues with Rashi
But, doesn't he say that in the end, the Sin of the Egel was that although they had good intentions initially, they did deify it and sacrifice to it - so why isn't question 3 a question on the Ramban as well - why didn't they kill Moshe if this was their new god?


texts:
In this weeks Parsha (Vayeishev), we learn about how Yosef had his two [prophetic] dreams. We find that in each case, Yosef told his brothers about his dreams:

  And he said to them, "Listen now to this dream, which I have dreamed:

(in 37:6) and again:

  And he again dreamed another dream, and he related it to his brothers

(in 37:9)

My question is, why did Yosef tell over the dreams to his brothers? What did he foresee it as accomplishing? If anything it only made them even more jealous!

(especially after the first repetition's results - "And they continued further to hate him on account of his dreams and on account of his words" - became known)


texts:
The Talmud states that one may violate the Shabbat to save a life, because it's worth violating one Shabbat to let someone keep many in the future.

Does this principle apply in other cases? For example, suppose a person is stuck on an island and does not know which day is Shabbat. Every day he harvests enough berries to live from. If he builds a boat to leave the island, he will be able to keep Shabbat much better in the future, but for the moment is likely violating the Shabbat now.

Another example could be someone confined in a labor camp where he must work every day. He figures out how to escape, but it's only possible on Shabbat, and entails certain melakhot. If he violates the Shabbat more than necessary today, he will be able to keep many Shabbats in the future. Does the Talmud's principle extend to such cases, where there is no life at risk?


texts: Vayigash - Why didn't the family go back?

texts:
The brothers and Yaakov moved to Egypt after Yosef revealed himself. Yosef asked them to move to Goshen because "there still remains 5 years of famine, and [if you were to stay in the land" you may become destitute, you and your household, and all that is yours" (45:11)

However the Rambam rules (Melachim 5:9):
“It is always prohibited to go from the land of Israel to outside of the land, except to study Torah or to marry a woman or to save (possessions) from non-Jews, and [then] to return to the land. And so [too] may he go out for business. But to dwell outside the Land is prohibited unless there is intense famine…”

The Rambam explains the difference between a famine and leaving Eretz Yisrael for other reasons e.g Torah study is only temporary. As opposed to leaving because of a famine, it is permitted to actually live and settle in Chutz La'aretz.

If so, once the famine was finished, why didn't the family, and Yaakov included not return back to Israel once the famine was over? As we know in Parshas Vayechi it says that Yaakov lived in the land for a total of 17 years, meaning he stayed post-famine another 12 years.

Why was Yaakov and the family permitted to stay?


texts:
I am asking in a manner where “I” represents people like me, in the sense that the answer might apply to me but also more broadly to others.

By “status with God” Interpret as “what consequences may occur by God's intention in my life/afterlife for my lifestyle?”

Me: I am born of a non observant Jewish father and a non observant protestant mother. I am circumcised, and I was baptized.

My lifestyle: I do not consistently keep any religious rituals or traditions. I am not married and I enjoy sex with unmarried women. I am fathering age but have no current intention to marry or have Children but it could happen at some point.

If there are consequences, what are they and is there a method to redemption?


texts:
Is there a problem of גניבת דעת (deception) when one is served a food and he dislikes the taste, and he says "This tastes delicious!"?

Although there is no absolute delicious, and to someone else it may indeed taste delicious, but the host who served it is made to think that it is delicious in your opinion. Is this geneivas daas?

If not, why not?


texts: Source for saying Shir Hama'alos but not Al Naharos Bavel

texts:
I have noticed that most people say Shir Hamaalos before bentching at their Shabbos and Yom Tov seudos.  However, I have noticed very few people say Al Naharos Bavel before bentching on a weekday.  As far as I understand, the starting point is really to say Al Naharos, but as we cannot mourn on certain days, we substitute with Shir Hama'alos.

Is there any source for saying Shir Hama'alos independent of saying Al Naharos?  If not, is there a reason that people seem to have adopted one and not the other (short of that one fits very nicely to lots of catchy tunes and the other doesn't)?

I am aware that many people do say Al Naharos, and I myself say it.  However, I am also sure that many people do not say it, both through observation and through discussions with people.


texts: Is the Sefer Hachinuch actually about reasons for mitzvos?

texts:
(Inspired by the answers given by @רבות מחשבות and @mevaqesh to this question.)

When people speak about reasons for mitzvos they generally mean something along the lines of "God commanded us to do this because..." or "God commanded us to do this in order that..."

Accordingly, is the Sefer Hachinuch actually about the reasons for mitzvos, or is it really about the reasons to do mitzvos? Here are a few citations from within the work that seem to indicate that his purpose in writing the work and listing the "shorshei hamitzvos" was mainly to convince the youth of the benefits of doing mitzvos.

Mitzvah 117

  שרשי מצוה זו נעלמים מאד למצוא אפילו רמז קטן מהן ואולם מפני שכבר הודעתי
  בפתח דברי שכוונתי באלו הטעמים שאני כותב להרגיל הנערים ולהטעים להם
  בתחילת בואם לשמוע דברי ספר כי יש לדברי התורה טעמים ותועלות ויקבלום על
  דרך ההרגל שלהם וכפי חולשת שכלם ואל יהיו להם המצוות בתחילה כדברי הספר
  החתום פן יבעטו בהם מתוך כך בנערותם ויניחום לעולם וילכו בהבל על כן
  אכתוב בהם כל אשר יעלה בתחילת המחשבה ואל יתפוש עלי תופש בשום דבר אחרי
  ידע הכוונה

Epilogue to Sefer Vayikra

  והנני עודני בא להזכירך במה שהתנצלתי הרבה פעמים על השרשים אשר מלאני לני
  לכתוב נמצות שאין הכונה רק לחנך הנערים ולתת אל לבם כי יש במצות תועלות
  רבות גלויות לכל אדם כאשר יוכלון הבין בילדותם ועל כן קראתי שם הספר
  חינוך ועומק חכמתם ורוב תועלתם אם יזכו ישיגו בם בימי זקנתם הלא ידעת כי
  יש פרי נמצא אשר בו כמה תרופות בסגולה וגם טוב לאכלה ואיש חכם יודע לבפר
  בשבחי תרופותיו ואשר לא ידע בכל אלה יאמר שהוא טוב לאוכליו

Mitzvah 440

  וזה נאמר אל הילדים עד אשר יגדלו בחכמה ויבינו בכל דברי התורה סודות
  נפלאים

Mitzvah 545

  והנה הארכתי לכתוב לך בני כל זה להעיד על כל שרשי ספרי עדים נאמנים שני
  עמודי עולם חכמים גדולים ונבונים בעלי שכל מזוקק ובסתרי התורה מקובלים כי
  הנך רואה בעיניך דעת שניהם כי יש במצוות התורה טעם להועיל בני אדם
  בדעותיהם להכשירם ולהרגילם להכשיר בהן כל פעולותיהם ושאין התועלת בעשייתן
  חלילה לבורא ברוך הוא ואם אמנם כי יש מן המצוות שלא השגנו בטעמן במיעוט
  שכלנו מרוב עומקן ותכלית גודלן לא נמנע ממנו מהגיד בהן כל אשר נשיג למצוא
  מן התועלת שיש לו לאדם בעשייתן וזה דרכי בכל שיחתי בספרי זה שיש במצוות
  תועלת מצוי לנו אך לא אל המצוה בהן ואם תתן לבך בדברים תמצא זאת הכוונה
  בכולן והרבה יגעתי במקצתן להשיג בעניות דעתי לראות בהן מעט קט מרוב
  התועלות שבהן וכתבתיו על כל אחת וזה חלקי מכל עמל

To clarify, I am not saying that the Sefer Hachinuch simply doesn't believe his "reasons" to necessarily be the definitive reasons. Rambam would say the same thing about his own "reasons". Rather I am trying to contrast the Sefer Hachinuch with Rambam, to say that Rambam is giving reasons for the mitzvos while the Sefer Hachinuch is mainly giving benefits of the mitzvos (i.e. reasons to do mitzvos).


texts: If Torah is the source of morality, defining what is right and wrong, then Pre-Matan Torah, pre-Sinai, what form of moral objectivity existed?


texts: Doesn't the Yetzer Hora have a huge advantage over the Yetzer Tov?

texts:
Seeing as the Yetzer Tov loves Mitzvos, we can safely assume that he only uses a Kosher phone to aid him in the fight against the Yetzer Hora. But the Yetzer Hora himself has the latest smartphone with him with all of its bells and whistles.
I can imagine it now. By the time the Yetzer Tov searches through his old Nokia 3200 for Chizuk Hotline 225, the Yetzer Hora has put into Google Maps "Averois in New York" and been presented with 539 options.
How is the Yetzer Tov supposed to compete?

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


texts: How did Avraham discover that God exists? Was because of logic or tradition since Adam? If was by logic, why do we call him Ivri (from Ever, his grandfather). Please bring sources.


texts: Dependency on the 5 parts of Mitzvat Hakhel

texts:
According to Rambam (CHagigah 3), the Mitzva of Hakhel has five parts:

the people: men, women and children, that come to hear the reading by

a king that reads the portion of

the Torah Scroll

in the Temple

on Motzey Shvi'is (7th-year cycle)

Rambam (as usual) describes an ideal situation where all five exist. What I couldn't understand is: Could the Mitzvah be fulfilled in the absence of some of them?:

Could a Mitzva be fulfilled if only a small group comes to the occasion, say, only 50 people?

Was the Mitzvah performed in times of Yehoshuah or other prophets and Judges (whether they were or weren't a king)?

Does it have to be a full Kosher scroll, or just the portions he reads (similar to Parashat Sotah)?

Or in times of king Saul or David when there was no Temple?

Can it be only performed when the cycle is counted and not spontaneously by King's order?

Because it's a single topic I decided to post it as one question, but if you see the need to separate, please comment.


texts:
I heard from a friend years ago that one of the Rebbes from Gur (the S'fas Emes) wrote a book describing the proper pronunciation of Hebrew letters and words. I am not able to find any trace of such a book online and I wouldn't know how to search for it in real life. Does it exist?

This is of particular interest because it seems chasidei Ger have a distinct system of pronunciation.


texts: Did the Jews in Egypt gain monetary benefit from the miracle of the first plague?

texts: There is a well known Medrash Rabbah that the Jews during the Plague of Blood sold water to the Egyptians for exorbitant amounts of money. The question is how was this allowed as we have a rule that we are not allowed to BENEFIT from Miracles selling the water would seem to be a physical enjoyment of the Miracle?


texts: Is there a commentary on tehillim that maps perakim to episodes in David's life?

texts:
Sometimes it's fairly easy to tell when David is writing about a particular event such as

  לדוד בשנותו את טעמו לפני אבימלך

At other times it's less obvious, but you get a 'lightbulb moment' when someone points it out, e.g. Malbim says that Psalm 30 is about David Hamelech's teshuva being accepted after the sin with Batsheva. Are there any commentaries on tehillim, or on Shmuel for that matter which discuss chapters of tehillim in light of the events that inspired them?


texts:
How do we know that a Halacha which is claimed to have been given to Moshe at Sinai actually was? Especially in cases where it seems to contradict the Written Torah given at Sinai?

  A Halacha l’Moshe MiSinai is a law communicated by God to Moses that has no reference in the written Torah.  The Rambam has a list of 31 such laws.

(Source; See here for a detailed definition, and here for an interesting discussion.)


texts:
Inspired by this question.

Can lepers form a Minyan, or is that an inherent contradiction in the status of a Metzora'?


texts:
The Gemara Yoma quoted below enumerates five words in verses of the Pentateuque for which it's not clear, according to Issi Ben Yehuda if they are attached to the previous words or to the next words.
Yoma 52ab (Translation from Soncino).

Surely it was taught: Issi Ben Judah said: There are five verses in the Torah [the grammatical construction of] which is undecided:lifted up',(1) 'like almond-blossoms';,(2) 'tomorrow',(3) 'cursed'(4) and 'rise up'.(5)
(1) Gen. IV, 7: The meaning could be: If thou doest well (good!) - but thou must bear the sin, if thou doest not well; or the usual interpretation: If thou doest well, there will be forgiving (or lifting up of face) ; and if thou doest not well, sin coucheth at the door.
(2) Ex. XXV, 33: Three cups, made like almond-blossoms in one branch, a knop and a flower, or: Three cups, like almond-blossoms . . a knop and a flower.
(3) Ex. XVII, 9: Go out and fight with Amalek tomorrow; I will stand on the top of the hill, etc.
(4) Gen. XLIX, 6, 7: And in their self-will they houghed oxen. Cursed be their anger, for it was fierce. Or: And in their self-will they houghed the cursed oxen. Their anger was fierce. (The cursed oxen would thus be an uncomplimentary reference to Shechem, a descendant of Canaan cursed in Gen. IX, 25) .
(5) Deut. XXXI, 16: Behold thou art about to sleep with thy fathers; and (this people) will rise up. Or: Behold thou art about to sleep with thy fathers and (wilt in future) rise up. This people will go astray after the foreign gods. - Tosaf. s.v. endeavours to account for the curious order of the sentences quoted.

But according to the Masoret, for almost each case the link to the previous word is obvious, e.g. the previous word is followed by a Sof Pasuk for the word"cursed".
So I don't understand why Issi Ben Yehuda didn't simply follow the Masoret. From Rashi in a next passage, it seems that there is a doubt in a verse in which Rav Chisda has a similar doubt, the question is if we have an Etnachta or a Geresh. There is no a sure Masora?
Nafka Minah. Ama Traksin following our Masorah needs to be Kodesh Hakkodadhim, and we are poskim following the doubt of Yosef Ish Hutsal (regarding a verse in Melachim, addressing the status of Ama Traksin) that it's a doubt, see Rambam Bet Habechira 4.2. So, it's seems that our Masorah doesn't help Halachically.


texts: Chafetz Chaim's opinion on how long peos need to be

texts:
The Biur Halacha 251:on seif 2 discusses the issur of cutting ones payos off. From what I understand from the Biur Halacha is that even the smallest amount of hair left may be good enough.Is that what he means?
...
וכמבואר כ"ז בש"ע יורה דעה סימן קפ"א ע"ש גם אחד המקיף ואחד הניקף הוא בכלל לאו זה וכמבואר שם ובעו"ה מצוי שמעבירין את הפאות עד סמוך לבשרן ממש ואין משיירין כלל ויש בזה חשש דאורייתא והיה להם לשייר עכ"פ קצת מן הקצת וביותר מזה יש מהבחורים שבעת שהספר מספר ראשו הוא מגלח לו השער שאצל אזנו והוא מחמת שמוטעין שחושבין שפאת הראש נקרא רק מה שאנו קורין פאה ולא כן הוא כאשר כתבנו והוא לאו גמור דאורייתא לד"ה וגם זה הלאו הוא אפילו על הניקף וכנ"ל ...


texts: Good place in Israel for English-speakers

texts:
I currently live in Neve Yaakov, but it's getting expensive.

Does anyone know of a good community in Israel for English-speakers, with a diversity of people, yet with a strong sense of community (not a mostly kollel community like Kiryat Sefer or a place with strong divisions like Beit Shemesh)?

Any answer should include an explanation of the reason(s) for its recommendation(s).


texts: Why do we count Sefirah cardinally rather than ordinally?

texts:
The Shulchan Aruch (OC 489:1) rules as follows:

  כיצד ביום הראשון אומר היום יום אחד (בעומר) עד שמגיע לשבעה ימים ואז יאמר היום שבעה ימים שהם שבוע אחד (בעומר) וביום שמיני אומר היום שמונה ימים שהם שבוע א' ויום א' (בעומר) וכן עד שיגיע לארבע' עשר יאמר היום ארבעה עשר ימים שהם שני שבועו' (בעומר) ועל דרך זה מונה והולך עד מ"ט יום:

  How is this? On the first day, he says, "Today is one day in the Omer," [and so on] until he reaches seven days, and then he says, "Today is seven days, which are one week in the Omer." On the eighth day, he says, "Today is eight days, which are one week and one day in the Omer." Likewise until he reaches fourteen, [when] he says, "Today is fourteen days, which are two weeks in the Omer." In this manner he counts and continues until forty-nine days.

Why do we counts using cardinal numbers, "Today is seven days," "Today is eight days," "Today is fourteen days"? Why not count with ordinal numbers, "Today is the seventh day, which concludes one week of the Omer," "Today is the eighth day, which concludes one week and one day of the Omer"?


texts: Can one use a sinus rinse on Shabbat / Yom Tov?

texts:
This sinus rinse is manual. You fill the plastic bottle with water and add a small packet of saline powder and mix it. Then, you insert the bottle tip into your nostril and squeeze the bottle so that the water / saline mix goes up your nose and rinses out the mucus and other "junk". (Yes, it's quite uncomfortable, for a short while.)

I read somewhere, possibly Shmirat Shabbat K'Hilchato, that you are not allowed to squeeze non-food items on Shabbat, and there is a problem mixing / or dissolving non-food items, so I may not be allowed to use this. Am I wrong? Are there any possible halachic problems?

I gather that I can't tear the saline packet on Shabbat, but I can have it pre-torn before Shabbat.


texts: Sources for scientific rationale for the 613 Mizvot?

texts:
Are there any published works on the scientific rationale for any of the 613 Mizvot?

For example: Handwashing: It only took the medical community did not deem it medically relevant until 2 centuries ago. The MD who did the first research was shunned by his colleagues and died before his discovery in obstetrical procedures with handwashing was saving women's lives was fully realized.
The first national guidelines for handwashing in medicine were not published until the 80's
https://www.ncbi.nlm.nih.gov/books/NBK144018/

The reason I am asking this is a would like to start compiling not only rationale but scientific evidence as to the results of following or not following it, that show why following it is of benefit.

I am thinking of blogging on it actually and cannot find many books on the topic, although I have started reading the jewish philosophers who did categorize the 613 in numerous ways. Our science is always improving and so should the list of scientific rationale be expanding.

The hand washing example, demonstrates a powerful example of the loss of life involved in not following that one simple commandment! Amazing! Even more relevant considering the increasing prevalence and incidence of resistant bacteria like MRSA.


texts: I recently saw a sign in my community advertising in a (Orthodox) Shul for a musical accompanied Slichos (with instruments) on Leil Slichos. When did such a practice originate? Was such a practice ever spoken about by poskim?


texts: If meat is proven carcinogenic - would it be permissible to eat meat?

texts:
Based on research by many parties, including the World Health Organization, it appears that some processed (and red) meats are (or may be) carcinogenic.  For example, in this article on the WHO's website:

Processed meat was classified as Group 1, carcinogenic to humans. What does this mean?

This category is used when there is sufficient evidence of carcinogenicity in humans. In other words, there is convincing evidence that the agent causes cancer. The evaluation is usually based on epidemiological studies showing the development of cancer in exposed humans.
In the case of processed meat, this classification is based on sufficient evidence from epidemiological studies that eating processed meat causes colorectal cancer.

If we assume that it is prohibited to engage in dangerous behaviours, would it still be permissible according to Halacha to consume meat?
More so, are there any (recent) authoritative Halachic sources that permit eating meat based on "Shomer Pesa'im Hashem"?
*I realize that there are many other points that relate to the eating of meat, like the Torah's permission to eat it, other health concerns, mitzvot associated with it, etc.


texts: Is there a price too high to pay to prevent secularization in COVID times?

texts:
I realize that the closure of Yeshivos has a huge negative impact on Haredi Bachurim, many of my friends complain that since the boys came home, they went "out-of-sync", don't wake up to morning prayer, don't daven in Minyan, stopped their daily Gemmorah portion, etc.
In addition, many of them expose themselves to radio, newspapers, and, unfortunately, to the Internet and movies through their friends or their parents' devices.
I completely understand, that in the eyes of Rabbinic leadership the future of the community is at stake, and some of them (Belz and Vizhnitz, for example) proposed to let everybody get infected but allow the Yeshivos to operate as usual.
I understand that this can be attributed to the Sugya of "inciter vs murderer":

רַבִּי שִׁמְעוֹן אוֹמֵר מִנַּיִן שֶׁהַמַּחְטִיא אֶת הָאָדָם יוֹתֵר מִן הַהוֹרְגוֹ, שֶׁהַהוֹרֵג הוֹרֵג בָּעוֹלָם הַזֶּה, וְיֵשׁ לוֹ חֵלֶק לָעוֹלָם הַבָּא, וְהַמַּחְטִיא הוֹרְגוֹ בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא. Bamidbar_Rabbah.21.4

R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come.

With this approach, many elders are risking their lives.
Halachicly speaking, is there a price too high? How lethal the virus should be to allow/abandon this policy?


texts:
I'm interested in learning the fundamentals of zeraim, and am looking for a good way to familiarize myself with the concepts.
I've seen the Rambam's hakdama to the seder, but it's a little longer than I'm looking for.
Anyone have any recommendations on introductions to the isodos of the seder that are relatively short and easy to learn? (something like the first perek of kelim is to tahoros, but for zeraim).
Many thanks.


texts: If a Jew rents a home from a non-Jew and the home already has mezzuzot - does the Jew need to take them down and reaffix them to the door post - assuming they are fully kosher (ie, previous tenant/owner was Jewish, put them up and home was sold to a gentile and now rented out to a Jew?)


texts: Why do people drink expensive alcohol on purim?

texts:
The main point of drinking on purim is to be drunk. So why did the Rabbis establish the requirement to drink wine? Vodka gets one there faster and cheaper, so it should be preferable to drink it, as Chas Hatorah al mamonam shel yisrael?

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


texts: Understanding the word מִצְוַת in וְכָל מִצְוַת שְׁמוֹנַת יְמֵי חֲנֻכָּה in HaNeros Hallalu

texts:
In some versions of HaNeros Hallalu, the following wording is included:

  וְכָל מִצְוַת שְׁמוֹנַת יְמֵי חֲנֻכָּה הַנֵּרוֹת הַלָּלוּ קֹדֶשׁ

(Found, e.g., in Siddur Tefillah Yesharah, thanks to @ezra for the link.)

In the other versions, the word מִצְוַת is left out. With the word מִצְוַת included, the syntax seems odd. How would you understand it?


texts: Pesachim 49a compares a shidduch to a Talmid Chacham to grapes: "The mingling of the grapes of the vine with the grapes of the vine is beautiful and acceptable." It then contrasts this to a shidduch to an Am HaAretz, which it compares to the mingling of grapes and thorns - neither beautiful nor acceptable. What is the analogy of grapes? Are other fruit not pleasing and acceptable? (I'd like to clarify that I'm looking for an explanation of not only why grapes but also why not other fruit, such as olives to which Torah is compared.)


texts:
When did David Hamelech become the fourth leg of the Merkavah?

The Sefer Rekanti Al Hatorah (toward the end of *Parshas Noach) cites the Zohar Chadash (P. Lech-Lecha) stating that

  David Hamelech joined the Avos, Avraham, Yitzchak, and Yaakov, as the fourth leg of the Merkavha (the Divine Charriot of Hashem)
  only after his death, on the day which the Bais Hamikdash was built by his son Shlomo Hamelech.

The Chafetz Chaim in his Shmiras Halashon part 1 Shaar Hatevunah 8:3 States:

  כְּמוֹ שֶׁמָּצִינוּ (שְׁמוּאֵל ב' ט"ז) אֵצֶל דָּוִד הַמֶּלֶךְ עָלָיו
  הַשָּׁלוֹם, בְּשָׁעָה שֶׁקִּלֵּל אוֹתוֹ שִׁמְעִי בֶּן גֵּרָא וְעִפֵּר
  אוֹתוֹ בְּעָפָר, וְרָצוּ עַבְדֵי דָּוִד לְקַנְאוֹת לִכְבוֹדוֹ עֲבוּר
  זֶה, לֹא הִנִּיחַ לָהֶם וְקִבֵּל עַל עַצְמוֹ הַדִּין בְּאָמְרוֹ (שָׁם
  י'), "ה' אָמַר לוֹ קַלֵּל", וְאָמְרוּ רַזַ"ל, שֶׁבְּאוֹתוֹ שָׁעָה
  זָכָה דָּוִד לִהְיוֹת הָרְבִיעִי לְרַגְלֵי מֶרְכָּבָה:

  As we find with King David, may peace be upon him (II Samuel 16:7),
  when Shimi ben Gera cursed him and cast stones upon him and the
  servants of David wanted to be zealous for his honor because of this.
  He did not allow them to do so and accepted the din upon himself,
  saying (Ibid. 10): "The L-rd has told him to curse," concerning which
  Chazal have said: "At that time David merited becoming the fourth of
  the legs of the Divine Chariot."

This is also found in the Sefer Shevet Mussar 20:19

Also in Sefer Matok M'dvash - (R' Yitzchak Ben Shlomo Farchi, 1782-1853) (ch. 9)

How can we reconcile these seemingly contradictory sources, as to when David Hamelech became the fourth leg of the Merkavah?

[Suggestion: Maybe we can explain that which the Chafetz Chaim says ""At that time David merited becoming the fourth of the legs of the Divine Chariot" to mean that at that time he merited to later become the fourth leg of the Divine Chariot. In actuality, (for some yet to be explained reason), this merit did not come to actual fruition until after his death, when his son Shlomo built the Bais Hamikdash. - (This seems to me to be a bit of "tweak" to the words of the Chafetz Chaim.)]


texts: Does Judaism encourage secular learning? Maths, Sciences: Biology, Chemistry, Automata Theory et cetera . . .


texts: What are usual Jewish practices and doctrine for addictive substances such as alcohol and tobacco?

texts:
I live in a community where about a fourth to half of the population is Jewish and I have many friends here that all seem to have different outlooks about addictive substances. Particularly about alcohol and tobacco.
The stance seems to range from the Mormon end of abstinence to the other end of the spectrum of usage being fine. Most friends seem to be on the moderation and abstinence side wile sharing  some references that support abstinence or strict moderation. Oddly more affluent friends seem to abstain or maybe only use wine on major holidays.
What's the norm and is there some official Jewish doctrine that controls this?


texts: Why does Rambam count learning from Midos in 613 Mitzvos?

texts:
This is a follow-up question to "why-one's-daughter-is-not-mentioned-in-arayos-in-the-torah" (please read before continuing).
Both the Gemmorah and Rambam agree that the prohibition of one's daughter comes from a Drashah (either Kal Vachomer or Gzerah Shavah).
In his Introduction (Shoresh 2) Rambam specifies that:

שאין ראוי למנות כל מה שלמדים באחת משלש עשרה מדות שהתורה נדרשת בהן או מרבוי:
Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis (CHabad.org).

Those two look like a contradiction not only to me by to RambaN also.
Why does Rambam override his own rule especially in this prohibition?


texts: Looking for the source that connects the days of the week to the sefirot

texts: I found a picture of it, but I absolutely cannot find the title. I remember reading about certain months correlating to din, some rachamim, the rest judgment is pending. So, I'm hoping this book has those sources too.


texts:
In Alex's answer to Did any Achronim comment on the American Revolutionary or Civil Wars? he says that a certain Rav was opposed to the Emancipation Proclamation, because it goes against Noach's curse, that Cana'an and his descendants will be slaves.

I remember reading, perhaps in a Torah commentary, that when one of the Canaanite nations heard about Beni Yisrael coming to the Land, they were afraid, and went to Africa. This would make Africans, or at least certain tribes, descendants of Cana'an.

Does anyone know the source of this claim?


texts:
I know Ashkenazi Jews don't eat "kitniyot", certain beans and the like, on Pessach.

Is tofu cheese included in that restriction? It's made primarily of soybeans.


texts: Appointment conflict with Hanukkah Candle Lightning

texts: If a person has an appointment she must attend after the candle lighting time but needs to depart before the candle lighting time, what should the person do?


texts: Do you have to finish your food in the sukkah?

texts: If you took a big bite of bread while in the sukkah (during the holiday of Sukkot), are you allowed to step outside and finish eating what's already in your mouth?


texts:
Every year, when I stay up learning Torah through the first night of Shavu'ot, I invariably fall asleep during the subsequent morning prayers. Last year, I tried something new: Learn all night, but when the sun rises, instead of staying to pray with the sunrise service, go home and sleep until the later service and pray then. I was thus able to stay awake through the entire service.

I am certain that my new schedule is Halachically superior for me. Sleeping through parts of the prayer service is certainly worth avoiding, regardless of the impact on observance of a tradition of relatively recent vintage.

However, I'm curious about whether there is, in fact, any impact in this plan on my observance of the tradition. Have I fulfilled the tradition by learning all night, or is my performance of this practice missing something because I go to sleep as soon as morning comes?

The whole point of the practice is because the Israelites apparently got up late for their morning appointment to receive the Torah. If I'm actually heading to bed at the time of that appointment, have I defeated the traditional purpose of staying up?


texts:
The Gemara in Sota 34 says

  וכיון שניטבלו רגלי כהנים במים חזרו המים לאחוריהם שנאמר וכבוא נושאי הארון עד הירדן וגו' ויעמדו המים היורדים מלמעלה קמו נד אחד וכמה גובהן של מים שנים עשר מיל על שנים עשר מיל כנגד מחנה ישראל דברי ר' יהודה אמר לו ר' אלעזר בר' שמעון לדבריך אדם קל או מים קלים הוי אומר מים קלים אם כן באין מים ושוטפין אותן אלא מלמד שהיו מים נגדשין ועולין כיפין על גבי כיפין יתר משלש מאות מיל

When the Jews crossed the Jordan river entering Israel, the Jordan river miraculously stood like a wall, though unlike the miracle of the Yam Suf, the waters kept pouring towards the wall of water so the wall of water kept rising. There's an argument how high the wall ended up. Some say it was 12 mil (around 48000 ft) high and others say higher than 300 mil.

Tosfos there asks how can that be, as clouds are only at 12 mil (3 parsa and 4 mil per parsa). He answers that (according to the second opinion) the Jordan went higher than the clouds.

Yet, there's a Gemara in Yoma (31a) which says that we learn from the fact that the Mikva in the Beis Hamikdash was 22 amos above ground that the spring from which it drew was that high, as Rashi says there:

  בוה מקרקע עזרה עשרים ושלש אמות. כמדת גובה שער המים ובנין כלי של שלש אמות מלמעלה להחזיק ארבעים סאה שאי אפשר למים לעלות להר שהוא גבוה ממקום שנובעין שם

Water can't rise higher than its source.

The source of the Jordan is the Kinneret, which is below sea-level. Even the highest mountain in the region (Mt. Hermon) is only some 9000 ft. Therefore, once the waters got that high they should have stopped flowing.

I understand we're dealing with miracles here, but this seems to be an unnecessary miracle (to force waters to flow when they normally wouldn't). Does anyone discuss how this works out?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Where can I find the Halakhot of the Rif in French or English?

texts:
I am looking for the halakhot of the Rif in translation, either French or English.
Where can I find these?  As a paper book or e-book, I don't really care.


texts:
The Talmud says:

Mishnah: A Nazirite vow of unspecified duration [remains in force] thirty days.  Gemara: From where is this rule derived? Rabbi Mattena said: The text reads: He shall be [yihyeh] holy, and the numerical value of the word "yihyeh" is thirty. [Nazir 5a]

I thought we were not allowed to derive halacha from gematria.  Are we?

(As an aside, wouldn't the gematria of "holy" be more appropriate?)


texts: What's a roadmap to origins positions among Jewish groups today?

texts:
Where are the lines drawn and where are the camps considered regarding origins questions? Are origins questions considered important matters, or is there something like a concern that too much arguing about the age of the universe is a Christian influence and not the best of Christian influences to be had? If there are young-earth camp(s), does the young earth camp adopt and/or adapt Creation Science, or is that also regarded as a Christian influence that's best not made a fixation?

My apologies for any outsider's clumsiness in asking; I am a Christian and the author of Creation, Evolution, and Intelligent Design and Origins Questions and The Seraphinians: "Blessed Seraphim Rose" and His Axe-Wielding Converts, and regard Young Earth Creationism and the entire framing I have seen to origins among Christians, as a Protestant influence and not the best of Protestant influences to be had. And this is a point where I would like to understand you, my neighbour.


texts: Can you make a bracha on seeing a tornado from a distance?

texts:
This answer states that there is an opinion to recite a bracha upon experiencing winds that shatter stones and mountains such as a hurricane or tornado.

The answer seems to address that you experience these winds. I can see that occuring during a hurricane, as you may be locked up in your home "riding" the hurricane which lasts most of the day.

Chances are you would not directly "ride out" a tornado, itself, unless you had no choice. If you saw a tornado from a distance, but you are not directly experiencing its winds, would you or could you recite any type of bracha?

Fact: based on a deleted comment - If you have watched "Storm Chasers" or any similar U.S. cable TV program, you would see people watching a tornado from a distance of anywhere from 20 - 30 miles to as little as about 1-2 miles. A tornado's wind field is extremely narrow; pretty much limited to the width of the tornado itself. (FYI windspeed in the center of a tornado is calm, just as it is in the eye of a hurricane.) Thus, you can't assume that it's very windy where you may be watching the tornado.


texts: Explaining to children why we don't celebrate Halloween

texts:
Without delving into the Pagan origins of Halloween (or even discussing it altogether - as it may not be allowed l'halocho), how would you encourage Jewish children who've celebrated Halloween in the past, not to celebrate it this year?

I'm looking for an explanation that's palatable to 12 yr. olds who don't care about all the associations it has with death. These are kids who watch movies filled with death and play gory video games. I don't know if the death associations speak to them, and I think I might need a different approach.


texts:
The Malach YHVH is mentioned many times, but what is or who is this being exactly? How should one define: Malach YHVH?

It's the Malach YHVH that is talking to Hagar, but after the whole event she calls out the name YHVH who spoke to her (Bereshit 16:13). The Malach YHVH is calling to Moshe from the midst of the bush, but when Moshe is turning from the bush it says that YHVH saw it and called him from the midst of the bush. Shemot 14:19 the Malach YHVH is moving from before to the back of Israel, so is the cloud, but Shemot 13:21 tells us this is YHVH.

YHVH seems to get the credit of doing somethings that the Malach actually did.
How does this principle works?


texts: Why does Mordechai agree to put on the king's clothing?

texts:
From the Megillah, we read that Mordechai put on sack-cloth and ashes upon hearing of Haman's decree. Esther, alarmed to see her cousin in such a state, sends him fine clothes to put on, but he refuses them (apparently, because he is "in mourning" due to the decree against the Jewish people).
Yet later, Mordechai was compliant with the King's order to dress him up in royal robes, wear a royal crown, and be paraded about by Haman. If he were in some state of mourning, he would refuse to get dressed up in fine clothing.  At this point of the story, the evil decree is still in effect, and all of the Jewish people in the empire are in jeopardy.
So, two questions:

What exactly was Mordechai's rationale for not donning the clothing that Esther sent him, if not because he was in some sort of state of "mourning"?

Why would Mordechai refuse to put on the clothing for Esther, yet would be fine with Haman having him do so?

I'd appreciate answers that bolster their case with citations to Midrash, Talmud, etc. Todah!


texts:
Who knows forty-one?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why did David dwell with Achish in Gath?

texts:
Achish was a Philistine, so why did David go to Gath to dwell with him. I mean, I know that Saul would never stop looking to kill David but on the other hand... the Philistines?
Am I missing something here?

  1 Samuel 27:2-3

  וַיָּקָם דָּוִד--וַיַּעֲבֹר הוּא, וְשֵׁשׁ-מֵאוֹת אִישׁ אֲשֶׁר עִמּוֹ:  אֶל-אָכִישׁ בֶּן-מָעוֹךְ, מֶלֶךְ גַּת.
  וַיֵּשֶׁב דָּוִד עִם-אָכִישׁ בְּגַת הוּא וַאֲנָשָׁיו, אִישׁ וּבֵיתוֹ:  דָּוִד, וּשְׁתֵּי נָשָׁיו, אֲחִינֹעַם הַיִּזְרְעֵאלִת, וַאֲבִיגַיִל אֵשֶׁת-נָבָל הַכַּרְמְלִית

  And David arose. And he and the six hundred men who were with him, crossed over to Achish the son of Maoch, the king of Gath. And David dwelt with Achish in Gath, he and his men, each man and his household, David and his two wives; Ahinoam the Jezreelitess and Abigail the wife of Nabal, the Carmelitess.


texts: I have a question about learning evolution

texts:
All my life I have attended Bais Yaakov. I am frum but for mental health issues I decided to take a break from Bais Yaakov, and am taking online courses. In my biology course evolution is taught as a unit. If I skip this unit it means I haven't completed the course and I won't have enough credits to graduate.

The way my program works is: For each subject, I have all my lessons, a text book to read, and I need to take quizzes and write essays. I have been enrolled since September.  The unit was far off then, but now it's getting closer. It's now one unit away and I'll probably finish the current bio unit by this week. I could always skip over to the unit after evolution but the bottom line is- I need to do the evolution unit eventually, and I'm stuck between knowing I shouldn't learn it, and just doing it, keeping in mind I don't believe any of it. After all, it is a pretty ridiculous idea that people come from monkeys. I fully believe in Hashem. I'm in no way going otd. I haven't told my parents about this issue yet and I'm too embarrased to call a rav on my own.

In BY this would have never been an issue, and now I feel guilty that I needed to take a mental health break from school.


texts: Why if you drink water directly from a river you'd be considered pagan?

texts:
I once heard that one way to determine if a person were a pagan or Jewish was to see how the person drinks from a water reservoir (river/lake etc). If a person would hold the water with their hands and drink it from the hands then he/she was Jewish. If the water drunk directly from the river for example then it was a pagan.

I don't remember the exact details and where this is from but I heard it from Chabad people. Does anyone know what is the logic behind this method and where it is from? (Talmud or something else).


texts: Were women present in the Temple when offering the Korban Pesach?

texts:
Women are obligated to bring a korban Pesach. The mishna even talks about a group of women doing their own.
So does that mean in the afternoon of the 14th of Nissan, you'd find both men and women in the Temple courtyard? Or were women expected to stay in the ladies' section, and find some man who would bring their lamb in on their behalf?


texts:
What is the step by step process of Kashering for the method of Libbun?

Assume I've never done it before, and I am taking a recently used, non-Kosher oven and stove, as well as a frying pan, for Passover. (Maybe I'm in a hotel.) It needs to be made Kosher, Parve, and Pesachdik.

See also:

'Iruy
Hag'alah


texts: Do you have to wash your hands after putting on Tefillin

texts: I heard that you have to wash your hands before Davening if you touch your hair or your upper arm. What if a person is putting on Tefillin. When I put on Tefillin, I almost always touch my upper arm and/or hair. Do I have to wash before Davening?


texts:
What is the difference between a Kohen Gadol and a Kohen Rosh?

Both titles are used in Tanakh, sometimes even to refer to the same person. For example:
Kohen HaRosh is mentioned in Ezra 7:5, Chron. I 27:5, Chron. II 19:11, 24:11, 26:20, 31:10. Kohen Gadol is mentioned in Lev. 21:10, Num. 35:25, 35:28, Josh. 20:6, Kgs. II 12:11, 22:4, 22:8, 23:4, Hag. 1:1, 1:12, 1:14, 2:1, 2:2, 2:4, Zech. 3:1, 3:8, 6:11, Neh. 3:1, 13:28, Chron. II 34:9.

So what is the difference between these two titles?


texts: A friend of mine told me that there is a problem with listening to a cappela during sefira. A few people mentioned a few places where it talks about it but I don't remember the places. What is the source for this?


texts: How could there be so little gold in the Mishkan, when it’s clear there’s much more?

texts:
In Shemos 38:24, we’re told that:

  כָּל־הַזָּהָ֗ב הֶֽעָשׂוּי֙ לַמְּלָאכָ֔ה בְּכֹ֖ל מְלֶ֣אכֶת הַקֹּ֑דֶשׁ וַיְהִ֣י ׀ זְהַ֣ב הַתְּנוּפָ֗ה תֵּ֤שַׁע וְעֶשְׂרִים֙ כִּכָּ֔ר וּשְׁבַ֨ע מֵא֧וֹת וּשְׁלֹשִׁ֛ים שֶׁ֖קֶל בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ׃

  All the gold that was used for the work [in the Mishkan], in all the work of the sanctuary—the elevation offering of gold—came to 29 talents and 730 shekels by the sanctuary weight.

Rashi defines a “talent”:

  ככר. שִׁשִּׁים מָנֶה, וּמָנֶה שֶׁל קֹדֶשׁ כָּפוּל הָיָה, הֲרֵי הַכִּכָּר ק"כ מָנֶה, וְהַמָּנֶה כ"ה סְלָעִים, הֲרֵי כִּכָּר שֶׁל קֹדֶשׁ שְׁלֹשֶׁת אֲלָפִים שְׁקָלִים

  ”A talent” - 60 [common] Maneh. The Maneh of the Sanctuary was doubled; thus a talent is 120 [common] Maneh. A Maneh is 25 Sela [the Talmudic equivalent to a Biblical Shekel], thus a Sanctuary talent was 3000 Shekalim.

Kiddushin 12a states that there are 1536 Perutos in two Sela, or 768 Perutos in one Sela. A Perutah is 0.025g according to the Shulchan Aruch (CM 88:1), or 0.018g according to Rashi (Bechoros 49b), leading to a Sela being 19.2g according to the Shulchan Aruch or 13.824g according to Rashi.

The total gold in the Mishkan, then, was either 1,684.416kg according to the Shulchan Aruch or 1,212.77952kg according to Rashi.

Now, my ballpark estimate of just the gold in the Aron yields at minimum 3,565.97kg, over double the Shulchan Aruch’s number for the total gold in the Mishkan, and close to triple Rashi’s number!

I see that this issue was raised by the Ralbag.

Does anyone reconcile these numbers?


texts:
There are many days out of the year where one is not allowed to fast (for various reasons. This is my reason for asking by Tu B'Av simply because I don't know and it is a "special" day that we don't say tachnun on.)

Is one allowed to fast on Tu B'Av? Why or why not? Where does it speak about this?


texts:
In Bereshis 46:10 among the sons of Shimon there is listed one וְשָׁאוּל,  בֶּן-הַכְּנַעֲנִית. I have seen various explanations for who this person is:

He is the son of Shimon and Dina. He is referred to as  בֶּן-הַכְּנַעֲנִית because Dina was raped by Shechem who lived in Canaan. (Rashi ad loc)
He is the son of an actual Canaanite woman whom Shimon married. He is being branded as such because marrying women from Canaan has been a big no-no since the says of Avraham (Ibn Ezra ad loc.)
He is Zimri the eventual prince of Shevet Shimon (Sanhedrin 82b)

The problem I have with each of these explanations is:

Why would the pasuk go out of its way to refer to Dina in this way? We seem to be insulting her because she was raped? Furthermore, does this imply that all other sons of Shimon were from another woman?
Now we seem to be insulting Shimon! Why would he have married a Canaanite woman if it was such a big no-no? Furthermore, why didn't his kids die as Yehuda's did for the same infraction (see continuation of Ibn Ezra ad loc). And, similar to above, why is this title only applied to one of the sons and not the others?
This would imply that Zimri was at least 250 years old when he took Kozbi, this seems hard to imagine. Furthermore, Zimri is never referred to as the son of Shimon. Lastly, why would we bring up Zimri's eventual infraction here in the listing of the sons of the tribes? It seems conceptually out of place and intentionally confusing

Hence, I would like to know there are either other explanations for who שָׁאוּל, בֶּן-הַכְּנַעֲנִית was or if there is a commentator who addresses any of these problems?


texts: I've heard many times that Hashem is infinitely powerful. But how do we know this? Perhaps he's just very powerful or even all powerful (possessing all power there is, which is possibly finite). Is there a source for the 'infinite'?


texts:
Is there any story in the torah or talmud about,   half a day fast?

Like from morning until dinner?


texts:
What are the earliest explicit sources that reference a celebration upon becoming a bar mitsvah, and indicate that this celebration has some halakhic significance?

The Yam Shel Shelomo to Bava Kamma (7:37) references such an Ashkenazi practice, and seems to indicate that it has halakhic significance, but are there earlier explicit sources for this, (specifically from the Rishonim)?

  וסעודת בר מצוה שעושים האשכנזים, לכאורה אין לך סעודת מצוה גדולה מזו, ושמה יוכיח עליה. ועושים שמחה, ונותנים למקום שבח והודיה, שזכה הנער להיות בר מצוה, וגדול המצוה ועושה, והאב זכה שגדלו עד עתה, להכניסו בברית התורה בכללה. וראיה להדיא ספ"ק דקדושין (ל"א ע"א) שאמר רב יוסף לבסוף, השתא דאמר ר' חנינא גדול המצוה ועושה כו', מאן דאמר לי שאין הלכה כר' יהודא, דאמר סומא פטור מן המצות, עבידנא יומא טבא לרבנן

An earlier source which references the practice of a bar mitzvah party is the Zohar (quoted by R. Qafih in Ketavim, vol. 3 p. 1427), but that does not indicate that it has halakhic significance.

So, the goal would be to find references to the practice itself from the 13th century or earlier, and more importantly, references to its halakhic significance from the 15th century or earlier.


texts: Did they have TV back in the ancient days?

texts:
Yeshayahu is portrayed as a newscaster (Yeshayahu 42:9):

וַחֲדָשׁוֹת אֲנִי מַגִּיד
And I tell the news.

And lest you think that T.V. disappeared after the time of Yeshayahu, he informs us in that pasuk:

הָרִאשֹׁנוֹת הִנֵּה בָאוּ
The Rishonot (wives of the Rishonim) have come (onto my news show).

Additionally, Yeshayahu 2:19 describes the mastermind behind the state-sponsored television:

ומהדר גאונו בקומו לערץ הארץ
And Mahdar-- his genius, in its height, was [used] for the channel of the land (ie. state).

However, the Gemara frequently states:

ות.ו. לא
And TV, there was not.

How is one to resolve this Kashya?

Parenthetically, the Torah (Shmot 27:4) informs us of an Internet of sorts:

ועשית... רשת נחשת
And you shall make... an internet of copper.

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


texts: Why are some Shmura Matzos hard and some shmura matzos soft?

texts:
I've seen some people (notably Sefardim) who sell "soft" Shmura Matzos (they are flimsy like a wrap).

What is the difference in how they are made?


texts: Surrogate birth, egg donations and 'Jewishness'

texts:
This is a two part question and although nuanced in there difference - I believe there is one.

If a Jewish mother and father donate eggs/sperm to a non-Jewish mother is the child that is born Jewish?
If a surrogate carries an inseminated egg to term for a Jewish couple is the child Jewish?


texts: Choosing literature based on content/values

texts:
I saw this list of secular books for Jewish children ( http://savvima.com/wp-content/uploads/2010/01/4552B_a_00663_book_list_with_comments_and_cover1.pdf ) and it says this as part of its rationale:
"Some books focus on the unfortunate realities of the Western world, which we
may not want to expose our children to, eg: drugs, homelessness, abuse, alcoholism,
cults, etc. We note this in the comments section so that parents/teachers can make
informed decisions."

Personally I find a lot of value in not reading books or watching films etc. with glorified violence; non-tznius; secular, magical, or other-religious values or imagery, and such... but I'd like a clearer perspective about why a list like this would find a problem with even the non-glorified portrayal of these kinds of things. It makes some sense to me but I would appreciate a clear perspective of the pros and cons found by different parts of the Jewish community. (I'd also like to know the reasons people might bring if deciding differently for kids and adults.)


texts: Why do we use Adar, specifically, for the Jewish leap year?

texts: Why when we add an additional month to the year do we only add it in Adar? Why not have a second Cheshvon or a second Shevat, etc.?


texts: How does the torah reading and haftorah reading relate for Va-yayshev? Why do we read from Amos after reading from Va-yayshev?


texts: Genesis 1 and 2 are both displaying a correct order based on the words 'making' and 'forming'?

texts:
Looking for a possible explanation why Genesis 1 and Genesis 2 seem to contradict each other, I noticed a difference in the order of things being 'made' in Genesis 1 and the order of things being 'formed' in Genesis 2, regards vegetation, animals and humans (male and female).

Searching on a came across this link: https://www.ecclesia.org/truth/1-2.html

The writer seems to argue that 'making things' and 'forming things' do not necessarily mean the same thing, that they should not be taken as being synonymous with each other.

Could it be that both Genesis 1 and Genesis 2 are both correct in displaying the correct order, based on the discription and usage of words decribing one event as G-d making things (making the building plans) and another in which he conducts these building plans (carries them out)? Or is this just nonsense?


texts: Has there been a discussion of changing the maximum height in halacha?

texts: In halacha certain things are considered invalid because the exceed the maximum height which people will notice, 20 amos (menorah, sukkah, korah). In modern times many (most?) people live in areas where structures higher than 20 amos are extremely common, so people are much more likely now than in the past to notice objects that are above that height. Given that, has there been a halachic discussion among the authorities of incorporating this new reality into halacha, perhaps by ruling items placed higher than 20 amos as valid?


texts: Must a publicly owned building be cleaned for Passover?

texts:
Is the community responsible to have publicly owned buildings (such as synagogues, batei midrashot and libraries) cleaned for pesach? Does it matter if it will be used or not over the holiday?

If they must be chametz-free, who is responsible for bedika and biur? Furthermore, if chametz is found in one of these buildings on pesach, who transgressed "bal yera'eh" and "bal yimatze"?


texts: Source to make noise when Haman's name is mentioned?

texts: Where is the source to make noise when Haman's name is read from the Megillah?


texts: Can a practicing Jew use soap made from lard?

texts: Is it forbidden under the Jewish religion to use soap made from pig fat or is the prohibition on pork product solely in regards to the consumption of the meat?


texts: Washing in Less than Ideal Circumstances

texts: We all know that in a perfect world, one would have a sink with a nice big washing cup for Netilas Yadayim.  However, what does one do when, for example, one does not have a cup?  What if one does not have a sink, but only a bottle of water?  What if someone drank directly from that bottle?


texts:
How many times is the word "please" used in the Torah?
In the Akeida Hashem asks Abraham to "Please take your son"
Are there any other places in the Torah where Hashem uses the word "please"?


texts: What is the purpose of the plastic casing on the shel yad?

texts:
On every pair of tefilin, as far as I know, there's a plastic casing that sits on shel yad, even as it is worn.

What is the purpose of it?


texts: Saying Birkas Hamazon after leaving your house

texts: If one leaves his house to daven Ma'ariv before he Bentched (Birkas Hamazon) and then comes back home , may he Bentch then


texts: Is there a minimum size that a Tallis Kattan has to be?

texts: Is there a minimum size that a Tallis Kattan has to be in order to be Yotzei the Mitzva of Tzitzis according to all Poskim? If there is a minimum size, what is it?


texts:
Before going to redeem the Jews Moshe asks God what his name is. God says to Moshe in the pasuk (shemos 3:14) that he should be referred to as אֶהְיֶ-ה אֲשֶׁר אֶהְיֶ-ה. To which Moshe responds (see Rashi) O Lord of the universe! Why should I mention to them another trouble? They have enough [problems] with this one.” God agrees with Moshe and opts to tell the people that אֶהְיֶ-ה is sending Moshe.

My question is was there a specific trouble to which the second אֶהְיֶ-ה was referring? If so do we know which one it was (I don't believe that name of God is ever used again)?


texts: What was the material used to write the curses for the Sotah on?

texts:
וְ֠כָתַב אֶת־הָאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י
  הַמָּרִֽים׃ The priest shall put these curses down in writing and rub
  it off into the water of bitterness. (Bamidbar 5:23)

I want to know what material was most likely used to "write down" the prescribed writings of the Sotah on? "Be'sefer" I think translates as "in a book", but my Hebrew isn't the best. Was the material from an animal (like how a sefer Torah is made) or was it paper like from a tree?


texts:
Why do we drink wine on Shabbat when it's stated in the Kiddush (כִּי הוּא יוֹם תְּחִלָּה) that this is a day of tequila?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: How do we explain the criticism of Rashi by his grandsons?

texts:
Rabbi Shlomo Yitzhaki, better known today as Rashi, was easily the most prolific commentator on the Tanach and Talmud in history in the sense that he commentated on most of the Talmud and, I believe, all or most of Tanach (although his comments are typically short and sweet).  His interpretations of Biblical verses and the discussions of Talmud are so important to Jewish thought that they are still taught, nearly 1,000 years later, to students as young as 3rd or 4th grade and older students will typically look to Rashi's interpretations before other commentators.

What is fascinating though is that the Tosafists -- later Biblical and Talmudic commentators who saw their comments as supplemental to Rashi's -- and who include Rashi's own grandchildren, Rabbeinu Tam and Rashbam, often openly disagreed with Rashi.  Haim Perlmuter, in Tools for Tosafos, writes at p 14 that "with all the honor they had for Rashi, they did not hesitate to disagree with him."  While as academics, I applaud their critical independence, but given the tradition of passing on the tradition from teacher to student, the general rule against contradicting one's teacher, and the fact that Rashi was the grandfather of Rebbeinu Tam and Rashbam, I would think that they would be more deferential to their grandfather.  How did they come to have such different views from their grandfather on so many topics?  Was he not their teacher or their teachers' teacher?

Is it OK to poke holes in one's rebbe's books after he has passed away and cannot defend his work?  Perlmutter's book, at page 84, offers some possible answers, but I'd like to see more.


texts:
Why was Esav going toward Yaakov (Gen. 33:1, 32:7) if he had (27:41) planned to wait to kill him until Yitzchak was dead?

(Please cite your source, if any.)


texts: Eruv Chatzeiros for apartment buildings for weeks that the eruv goes down

texts: If someone lives in an apartment building with other Jews, do they need to make an eruv chatzeiros (in short: have shared food stored somewhere to make it considered as though they all live there together) to be allowed to carry from their apartment to the hallway or to neighboring apartments when the city's eruv goes down (after a storm or the like)?


texts:
Shalom.
It is census time in my country (the U.K.).
I have been wondering how Jews have historically dealt with these requests on the part of foreign governments. Obviously the members of one’s household must be counted to give the appropriate data. I haven’t been able to find any information about Jews being prosecuted for not participating in these things, so my question is: how has participation in national censuses in the diaspora been justified over the years?
The problem as I see it: The head of a Jewish household must usually put a definite number of Jews on the census form, thus ‘counting’ in some sense. I have read about some justifiable reasons for counting Jews here: https://www.cjnews.com/featured/jewish-learning/counting-on-jews-what-to-do-when-the-census-form-lands-in-your-mailbox
But can’t see how these reasons would apply in a foreign, especially a hostile, land.
Many thanks for your time.
P.S. I am a Gentile hoping to convert so am looking to the future in asking this question!


texts: Koh Ribon - what connection does it have to Shabbos?

texts: One of the songs that is sung Friday night is Koh Ribon. There is not a single mention of Shabbos in it. Why do we sing it on Shabbos?


texts: People are not required to observe commandments until they become bar/bat mitzvah.  But to what extent should the parents enforce halacha on them?  If they write on Shabbat, stop them?  If they scream bloody murder because they want a glass of milk shortly after a meat meal, let them scream?  If they play with an electric toy on Shabbat, confiscate the toy (note: the toy is muktzeh!) What is the extent of required enforcement?


texts: Putting something in the mailbox that will be picked up on Shabbos or Yom Tov

texts: Are you allowed to put an envelope in your personal mailbox that will be picked up on Shabbos or Yom Tov?


texts:
I once read that Rav Akiva had a falling out with Bar Kochba before the revolt ended due to the latter refusing to accept the  Samaritans as friends. Others say it was because of R. Elazar HaModii's supposed betrayal.

Which is the real reason, if indeed it ever happened at all?


texts:
Looking at the famous phrase of Deuteronomy 6:4 I noticed the verse doesn’t state: “HaShem Hu Echad”, but only “HaShem echad” why is this?
It sounds like Yom Echad (one day) or Am Echad (one nation). In such a case the verse should be literally read as that there is one HaShem (no other like Him, he alone is HaShem), while normally it’s being interpreted to mean that He, HaShem, is one (one G-d, a single Being or Deity, the only G-d).


texts: Is squeezing a bottle of soap on Shabbat sechita? What about a dispenser?

texts: If you have liquid soap in a bottle, would squeezing it out on Shabbat be an act of melacha (sechita)? Would using a pump dispenser instead be sechita?


texts: May a E.R. responder or on-call cop be a Shat"z?

texts:
Is a shul allowed to ask an on-call cop or E.R. worker, etc. to be a shat"z (shaliach tzibbur) if there is a fairly high likelihood that may be asked to leave on an emergency in the middle of davening?

Are there certain parts of the service where it may be permitted vs. others? For example, perhaps he shouldn't be shat"z for the Amidah (as that's considered more "important") but it's OK for Psukei D'Zimra).


texts: Why did God want a Tabernacle built by Moses?

texts: Why did God want a Tabernacle to live among Israel (Exodus 25:8)? What is the significance of the Tabernacle built by Moses?


texts: Did the Jewish soldiers fast before war?

texts: The Mishna Berura in תרפו, ב talks about how in the days of Mordechai and Esther the Jews must have fasted because it was a time when they needed mercy just like when the Jews went to war against Amaleik, Moshe fasted. My question is, I understand the regular Jews who weren't fighting fasted but did the soldiers fast? The soldiers needed energy to fight, so wouldn't it be Pikuach Nefesh to fast? Thanks in advance for any source based answers.


texts: Is this christian rendering of the Temple accurate?

texts:
This 3D virtual-reality animation, does it look accurate according to Jewish sources?

Screenshot:

Additional screenshots:
https://imgur.com/a/nZTpRL0

Source video: https://youtu.be/EHs07DVRzOs


texts: In פתיחת אליהו it mentions the עתיקא קדישא, which literally means the Ancient Holy One. Is that a name of HaShem or referring to something else?


texts: Does caring for children in foster care count as work?

texts: If someone looked after foster children on weekends (from Friday afternoon until Sunday afternoon) and received remuneration does this count as work and not permissible on the Sabbath?


texts: Could stones cut with a high powered laser be used to build the Beit Hamikdash?

texts:
If Solomon's builders had access to lasers powerful enough to cut through stone, could he have used that instead of the Shamir?

Stones for an altar or for the Beit Hamikdash were not allowed to be cut with metal implements. I know the Talmud goes into this, but I'm not sure of the details. Would the reason for the disqualification of metal tools also apply to a laser cutter?


texts:
The Gemara (Bab. Nazir 65) discusses some circumstances in which one must inspect a field for graves.

How is this done?
Do you dig up the earth to a certain depth?
Do you dig a trench?
Do you dig holes at certain intervals?
The Gemara (65b) says you inspect twenty cubits in one direction. Does it make a difference which direction you inspect?

These are just the issues that I've thought of off the cuff. But my overall question is: What is the process for inspecting a field for graves?


texts: Someone sent me a voice recording of someone mentioning an idea from the Sefer Heichalos that when there is we open 3 sifrei Torah (Torah scrolls, on shabbas – chanuka – rosh chodesh), then there is a entrance in Heaven that opens up and is a very opportune time for salvation.  He also mentions that the Pnei Menachem (of Ger?) would mention this to people. Does anyone know where this is found in the sefer Heichalos?


texts: Must the color of the Chuppah cloth be white?

texts: I've only seen white cloth Chuppahs. Is there a limitation to what kind of cloths and colors can be used for a Chuppah?


texts: May I redirect someone's "shlichut" money?

texts:
When I go to Israel, inevitably, several people give me shlichut money to donate to needy at the Kotel.

If I can't get to the Kotel, am I allowed to donate this money to anyone else at any other location? Or should I return the money to the donator?

Assume that the donor said, "Give this money to someone at the Kotel," but did not specify either way that I can donate this elsewhere. Knowing something about the people's general personalities, I assume that they don't mind if I donate to a poor person in Tirat Tzvi.


texts:
I feel like I should have seen this discussed somewhere, but I have no memory of it.

If someone dies with no sons and his daughters inherit his fields, one of the daughters marries a convert, and then she dies and he dies with no children, what happens to the fields at Yovel?

Does it go back to the original owner's family?  Does it become hefker every time?  Does it permanently belong to the family of the first person who acquires it?  Does it go to the kohanim like a hekdesh field that was redeemed by someone else or never redeemed?


texts: What defines success in life (in a Jewish outlook)?


texts:
According to SimpleToRemember.com (also known as Judaism online), prophecy is only possible if the majority of the Jewish people are living in Israel:

  Prophecy can only exist in Israel when the land is inhabited by a majority of world Jewry. During the time of Ezra (circa 300 BCE), when the majority of Jews refused to move from Babylon to Israel, prophecy ended upon the death of the last prophets—Haggai, Zechariah and Malachi.

Is this the widespread opinion on the subject?  What is the scriptural basis for this idea?  Does this mean that prophecy was impossible during the Babylonian Captivity?


texts:
In most Ashkenazi versions of the selichot* for Elul and Yomim Noraim, the day's selichot begin with Ashrei**. This seems rather weird, especially considering that some (including Jekkisch authorities and the Gr"A) consider the recitation of Baruch Sheamar to be a berachah on reciting tehillim.

What is the earliest source for the recitation of Ashrei at the beginning of Ashkenazi selichot and what other versions, such as beginning with Adon 'Olam are attested to in Rishonim ?

*Versions consulted were the Minhag Russia (Chaba"d), Polin and Lita (Artscroll), and Anglia (Rosenfeld/Judaica Press).

**In my own rite, the Frankfurter minhog, we begin with Adon 'Olam, see R' Shimon Schuster's edition here.


texts: What prevented the antediluvian humanity from using ships against the Flood?

texts: What prevented the antediluvian humanity from using ships against the Flood, or from using their already existing ships? At least a few of them could have survived the Flood that way.


texts: Baal HaTanya making kidush and a kvart of vodka

texts:
I was told of a story about the Alter Rebbe in which once he did not have wine and cups during Shabbos day, and so he made kiddush on a quart of vodka.

What is the full story? Please give the most respected source of it.


texts:
Per Ptil Tekhelet, the shitta of the Ba'alei Tosefot (following Rashi) is that half of the strings in the tzitzit are to be made of techeilet, as opposed to 1/4 (rov haposkim) or 1/8 (Rambam). However, Sifre Bamidbar (Parshat Shelach, והיה לכם לציצית) Shammai and Hillel are cited with Shammai holding that three strings plus one of techeilet are necessary and Hillel holding that only three total are required (these positions are reversed in the Gemara, Menachot 39 or 40).

How do we reconcile the opinions of Shammai and the Ba'alei Tosefot, considering their apparent exclusivity? Is Shammai's shitta for techeilet a minimum, or an absolute requirement?


texts: Do Jews believe in astrology as an established fact of how Hashem controls the world? Or was it just a superstition that made its way in from the gentile world?


texts: Looking for compilation of Burial halachot & minhagim

texts:
Based on what I have read on this site and heard from a rav, the majority of what most people currently do during burial is minhag rather than halacha.

Is there a written or online compilation of halachot and minhagim (Ashkenaz, Sephardi, or others) explaining both the procedures as well as the reasons for what is commonly done during burial. Among the things I've seen:

Carrying the coffin a few feet while reciting something (I don't know what); stopping, and repeating this process several times until they reach the grave.
Positioning the coffin so that the head faces a certain direction
How much must be manually shovelled and what can be done by machine?

There are likely many other rules and customs in addition to the above. I'd like to find a single source that explains most or all of these.

Note / Update

I pretty much know the main rules of mourning and burial. I am specifically interested in sources that explain the reasons for various items done at burial, not merely a list of what to do. Per, @DoubleAa's suggestion, please specify which sections of your source explains what is done during just the burial, not the rest of mourning period. If the source does not provide any reason for anything, then this is not what I am seeking.


texts: Is one allowed to learn a book written by a rabbi who was accused and convicted of impropriety?

texts:
What is the status of books from rabbis who were accused of impropriety? The question would also likely also apply to online shiurim.

For example, here is is a very good book from a rav who admitted to voyeurism in his shul's mikve, lost his job in the process and was convicted of prison.

Can one study the book? If not can one even keep it?


texts:
I bought a cake, and when I ate it, it tasted spoiled. I bring it back to the store and tell the manager that I want a refund because the cake tatsted spoiled. The manager refuses the refund saying the cake was made that morning and everything is fresh. He calls a customer and asks for an "unbiased" opinion. The customer tastes the cake and agrees that there is nothing wrong with it.

According to halacha, is the seller responsible for issuing a refund? There is no statement that guarantees the cake's freshness; nothing saying that you can return any dissatisfied item for any reason (no stated return policy). Since everyone's taste is different, I may not like the taste and judge it as spoiled while someone else may not.


texts:
What are the halachic concerns surrounding vasectomies? Are vasectomies permitted by halacha under any circumstances?

The issues that I could see as possibly being connected would be chavala (prohibition against inflicting harm to self or others), lo titgodedu and possibly even shmiras habris. On the other side, a vasectomy could be psychologically beneficial to a wife who has trouble with birth control, and could potentially help ensure shalom bayis.

From this question on plastic surgery, which I believe is somewhat related:
"This is one of the major concerns voiced by Rabbi Eliezer Yehuda Waldenberg, author of Tzitz Eliezer, a multivolume set of responsa, much of which deals with medical issues. First, Rabbi Waldenberg29 objects to performing surgery on someone who is neither sick nor in pain. 30 He argues that such activities are outside the boundaries of the physician's mandate to heal (since he questions whether cosmetic surgery is truly included in the category of healing). He further asserts that the patient has no right to ask the physician to wound him or her for the purposes of merely enhancing beauty. Rabbi Waldenberg then makes the theological argument that as the ultimate artisan, God creates each person in His image, exactly as he or she should be, with nothing extra nor anything lacking. He therefore posits that cosmetic surgery that is not for pain or true illness is an affront to God and is forbidden."


texts:
I noticed my shampoo says בס״ד on the bottle. Is having it in the bathroom, etc., a problem? (My guess is no, or else they wouldn't put it on there, but still.)

Related: Dr. Bronner's soap


texts:
In Genesis 1:6-8 the firmament and its creation are mentioned for the first time:

  And God said: 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.' And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.

According to Wikipedia:

  Like most ancient peoples, the Hebrews believed the sky was a solid dome with the Sun, Moon and stars embedded in it.

And the Jewish Encyclopedia says that:

  The Hebrews regarded the earth as a plain or a hill figured like a hemisphere, swimming on water. Over this is arched the solid vault of heaven. To this vault are fastened the lights, the stars.

Now, when you make a google images search for the firmament, you'll get images depicting this idea like this one:

What surprised me the most is that, according to this site:

  the Sages' view that the sun passes behind the sky at night - with the sky being believed to be a solid dome. It emerged that ALL of the Rishonim without exception, as well as many Acharonim, agreed that Chazal held this view.

Today, we all know this is not true. Does the Torah actually have such a distorted view of Earth and the Universe? Or is it a matter of interpretation? If we know the Chazal had it wrong, how can we trust their other interpretations? What is the current view on the firmament in orthodox Judaism?


texts: Retrieving fallen produce while washing your hands in a stream

texts:
In Machshirin 4:7, we learn:

פֵּרוֹת שֶׁנָּפְלוּ לְתוֹךְ אַמַּת הַמַּיִם, פָּשַׁט מִי שֶׁהָיוּ יָדָיו טְמֵאוֹת וּנְטָלָן, יָדָיו טְהוֹרוֹת וְהַפֵּרוֹת טְהוֹרִים. וְאִם חָשַׁב שֶׁיּוּדְחוּ יָדָיו, יָדָיו טְהוֹרוֹת וְהַפֵּרוֹת בְּכִי יֻתַּן:
If produce fell into a channel of water, and one whose hands were unclean put out his hands and took it, his hands become clean and the produce [also] remains clean. But if his intention was that his hands should be rinsed, his hands become clean and the produce comes under the law of ‘if water be put.’

In his commentary, the Bartenura writes that the person's hands are clean only with respect to eating ḥullin; with respect to teruma and ḳodashim, the hand-washing requires intention to be effective.
Why is there such a distinction, and what is the source of this distinction?


texts: Why would Mesushelach not have been included in the Teivah had been alive according to Rashi?

texts:
The Gemara in Sanhedrin 108a at the bottom of the page says, the generation of the flood asked Noach, if the mabul is imminent, why hadnt it occured already, ie what was holding it back? Noach answered that Hashem is waiting to take away his bird.

Rashi explains (according to the way I understand it) that Hashem was waiting for Mesushelach to die, so that he should not perish in the flood with everyone else.

My question is why couldn't Hashem have brought the Mabul instantly, and simply  included Mesushelach in the Teivah with Noach and his family?


texts: To Confront or Not Confront...that is the question?

texts:
ב"ה
I know the Rambam states that one must not ever get angry as ChAzal have also warned of its dangers which I agree with. But certain situations arise where a person needs to be stern or even confrontational at times to get people to get things done. I am aware of sefirah of gevurah, but everytime I am stern, I usually feel really bad. How does Judaism look at being stern with people, is it looked down upon or a necessary evil so to speak?