texts: Why does Rashi translate שלולית differently from everyone else?

texts:
The beginning of chapter 2 of Pea says:

  These things divide a field [into two] for purposes of pea [requiring a separate pea from each subdivision]: …, a שלולית, ….

The Bavli, Bava Kama 61:1, cites a difference of opinion as what a שלולית is. According to one view, it's a gully or place where rainwater flows; according to the other, it's a main irrigation canal that, on overflowing, feeds side canals.

The commentaries on the mishna in Pea — Rash, Rambam, Rav, P'ne Moshe, Tif'eres Yisrael, K'hati — all accept the latter explanation: a שלולית is a main irrigation canal (some clarify that it's manmade) that feeds lesser canals on overflowing.

But Rashi, M'nachos 71:2, says a שלולית is a rain gully. (Rashbam, Bava Basra 55:1, seems to agree.)

Why does Rashi translate שלולית differently from almost everyone else?

(Note that, whereas the aforementioned commentaries are commenting on the mishna itself, Rashi is commenting on the quotation of the mishna in a g'mara. Maybe, then, the answer to my question is some way in which the context in M'nachos demands a different translation of שלולית. (Same for Rashbam, incidentally.) On the other hand, maybe the answer to my question is a difference of opinion about how to read the conclusion of the g'mara in Bava Kama. Or maybe something else.)


texts: Learning or Dedicating for Leilu Nishmas: Sephardic vs. Ashkenazic

texts: Just curious as to the differences between Sephardic/Mizrahi and Ashkenazic customs in regards to mentioning a deceased person's mother or father's name when dedicating something? I think Ashkenazim say the father's name and Sephardim, the opposite.


texts: If my wife is out of the country for an extended trip, am I required to light Shabbat candles in the house if I am home alone? Does it matter how long she is going to be away? Or that the time difference between her and me is five hours?


texts: Should I be careful about this issue or there is no rule regarding this?


texts: Very small damage to someone else's property

texts: If someone walks past a parked car with a stroller, the stroller got caught on the plastic casing around the number plate and a small piece broke off, is it wrong to walk off? What would halacha say the owner of the stroller is responsible for?


texts: Does the Arizal really say Yeshu was the reincarnation of Eisav?

texts:
This web article, on page 4, states that the Arizal taught in Sefer HaGilgulim, chapter 67, that Yeshu (Jesus) was the reincarnation of Eisav. I tried looking for the Sefer HaGilgulim online, but I couldn't find it.

Can someone clear this up for me? Did the Arizal actually teach this? Here's the original quote from the article:

  Indeed, according to the teachings of the Ari’zal, revealed to him by none other than
  Eliyahu HaNavi (Elijah), Yeshu was none other than the reincarnation of Esav,
  the brother of Ya’aqov Avinu (ref. Sefer HaGilgulim of the Ari’zal, chapter 67).


texts:
I understand that, as per the halakha, a Jew is absolutely obligated to save the life of a non-Jew, even if doing so requires of him that he desecrate Shabbat. (See, for example, this answer.) My question is specifically about the Mishna, Yoma 8:7.

The mishna in question reads as follows:

  מי שנפלה עליו מפלת, ספק הוא שם ספק אינו שם, ספק חי ספק מת, ספק נכרי
  ספק ישראל - מפקחין עליו את הגל. מצאוהו חי - מפקחין עליו, ואם מת -
  יניחוהו

  If a wall falls on somebody [on Shabbat] and it is uncertain whether
  or not he is there, whether he is alive or dead, or whether or not he
  is Jewish, we remove the rubble from him. If he is found to be alive,
  we continue removing it from him, but if he is dead we leave him.

Since the removal of rubble constitutes an activity that may be prohibited on Shabbat (perhaps the possibility of carrying four cubits in a public place), we don't do it if the only purpose it serves is to honour the dead. But in the event that it might enable us to save somebody's life (even if only for the briefest moment - Bartenura), we set aside Shabbat for the purpose of excavation.

It seems fairly obvious to me that the mishna's threefold formulation (there or not, alive or dead, Jew or gentile) is one in which the latter provisos would each render the search unnecessary if all doubt concerning them was removed. So, for example, if it is known for certain that the person is dead, we do not search through the rubble. If it is known for certain that the person is not there, we do not search through the rubble. If it is known for certain that the person is not Jewish, is not the implication likewise that we do not search through the rubble?

[Note: I reiterate that I am not asking a question about the halakha. The halakha mandates of us that we save a non-Jew's life on Shabbat. I am asking only about the correct historical interpretation of this mishna.]


texts: Issues with drinking with non-Jewish coworkers

texts:
I work at a company with many non-Jews and often we will go out to celebrate milestones we hit.

What are the issues with going out to drink with them if I order a bottle of unopened beer ?


texts: Why did the Menorah not have rings and staves like the Aron and Mizbe'ach?

texts: Both the Aron HaKodesh and the Mizbe'ach had rings and staves which were inserted into the rings, for carrying purposes. Why didn't the Menorah also have these rings and staves?


texts: To what extent is someone on the way to do a mitzvah protected from danger?

texts:
Pesachim 8A (link) says:

  R. Elazar taught that harm will not befall a Shali'ach (someone on the way to do a) Mitzvah!

That is a short excerpt from a discussion about being protected when doing a mitzvah in the context of searching for chametz before Pesach where there might be a danger. It seems to say that if someone is going to do a mitzvah, unless there is something especially dangerous, one is protected from harm.

Of what degree of protection does it speak? Protection from death? Major injury that wouldn't heal (loss of limb)? Major injury that doesn't have a major long term effect (hip fracture that is set but has residual minor long-term effects)? Temporary injury (broken toe that gets set and fully healed)? Even temporary minor injury (paper cut)?


texts: How was Hillel permitted to go to the skylight to hear the shiur

texts: Since an entrance fee was mandatory to enter the beis midrash, is the reason that Hillel was permitted to listen from the roof the fact that he didn't enter the beis midrash, and thus was not obligated to pay the entrance fee?  Or was the fee simply to enable one to hear the shiur, which presumably he would have to pay even if he was listening from the roof?


texts:
It's common knowledge that Moshe received the Torah in Har Sinai. He wrote the Pentateuch directly dictated from Hashem there and brought it down. But we also learn that he came down with the Ten Commandments in the Luchot HaBrit (Stone Tablets) and that he broke them the first time when he saw the golden calf.

Did Moshe Rabbeinu came down the first time with the Pentateuch AND the Stone Tablets (which were broken) and a second time with just the Stone Tablets? How was the order and how could he carry all of this?

Side Note: I know the Torah Moshe brought down wasn't the complete Torah we read today; Yehoshua continued and finished it. The question marked as a duplicate does not answer my questions.


texts:
The Rambam in Hilchot Melachim 5:9 describes the prohibition of leaving Eretz Yisrael, and the reasons why one would be allowed to leave. This topic has been dealt with already on this site.
One heter that the Rambam does not list is leaving Eretz Yisrael to go on vacation or to visit family abroad. Yet this is clearly popular practice; many people travel back and forth frequently without a whim.
So how far does this Halacha go? Does Rambam mean that one can never step foot outside Eretz Yisrael for even a moment unless one of the listed heterim are in effect? Or does the entire Halacha only refer to leaving Eretz Yisrael for a longer period of time?
Note that the Rambam there also states that one may not dwell outside of Eretz Yisrael unless there is a significant famine going on in the Land. So his first Halacha wasn't referring to people leaving Eretz Yisrael permanently (for dwelling purposes): it was speaking of heterim for a temporary exit from the Land, and still Rambam only said it was permissible under those specific circumstances.Please provide sources for your answer.


texts:
Someone just told me that he was taught that a man should not walk by a women's mikvah at night

Is this true?
Is there a source for this?


texts:
What are the limits of Dina Dmalchusa (specifically financial Dina Dmalchusa, unlike this question which deals with non-financial dina dmalchusa)?

In general, dina dmalchusa means one must pay taxes and obey financial laws. Does that apply to any unreasonable tax that a tyrant wishes to impose on his country?

If a dictator ordered all countrymen to give all his money to the government, is someone who keeps some money hidden under the mattress pasul for eidus?


texts: Why is Tu B'Shevat discussed at the end of Hilchos Chanukah in the Kitzur Shulchan Aruch?

texts:
While reviewing Hilchos Chanukah in the Kitzur Shulchan Aruch, I noticed something quite peculiar. The very last si'ef (26) discusses Tu B'Shevat, and seemingly has no connection with the rest of the siman (139) at all. At first I thought that it was a misprint in the version I was reading (The Kleinman Edition from ArtScroll), but I looked on Sefaria and  saw that it ends the same.

Why does Kitzur Shulchan Aruch 139, which discusses Hilchos Chanukah, end with a si'ef
about Tu B'Shevat? It seems extremely out of place.


texts: Where can I find a consolidated list of converts who are mentioned in the Bible, Mishnah and Talmud?

texts: The only "obvious" convert mentioned in the Bible that I can think of is Ruth. I am looking for a list of converts mentioned in the Bible as well as those named in the Mishna and Gemarrah. Is there such a consolidated list?


texts:
PREFACE: THIS QUESTION IS MEANT PURELY THEORETICALLY AND NOT PRACTICALLY AT ALL!!
According to Deuteronomy (12:2) idolatrous sites are to be destroyed under certain circumstances.

אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת אֱלֹהֵיהֶם עַל הֶהָרִים הָרָמִים וְעַל הַגְּבָעוֹת וְתַחַת כָּל עֵץ רַעֲנָן

Rambam cites this verse in Hil. Avodah Zara (7:1)

מִצְוַת עֲשֵׂה הִיא לְאַבֵּד עֲבוֹדַת כּוֹכָבִים וּמְשַׁמְּשֶׁיהָ וְכָל הַנַּעֲשֶׂה בִּשְׁבִילָהּ שֶׁנֶּאֱמַר (דברים יב-ב) 'אַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקוֹמֹת' וְנֶאֱמַר (דברים ז-ה) 'כִּי אִם כֹּה תַעֲשׂוּ לָהֶם' וְגוֹ'. וּבְאֶרֶץ יִשְׂרָאֵל מִצְוָה לִרְדֹּף אַחֲרֶיהָ עַד שֶׁנְּאַבֵּד אוֹתָהּ מִכָּל אַרְצֵנוּ. אֲבָל בְּחוּץ לָאָרֶץ אֵין אָנוּ מְצֻוִּין לִרְדֹּף אַחֲרֶיהָ אֶלָּא כָּל מָקוֹם שֶׁנִּכְבּשׁ אוֹתוֹ נְאַבֵּד כָּל עֲבוֹדַת כּוֹכָבִים שֶׁבּוֹ. שֶׁנֶּאֱמַר (דברים יב-ג) 'וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא'. בְּאֶרֶץ יִשְׂרָאֵל אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶן וְאִי אַתָּה מְצֻוֶּה לִרְדֹּף אַחֲרֵיהֶן בְּחוּץ לָאָרֶץ

To summarize: idolatrous sites in Israel must be destroyed, but in the Diaspora, one need not pursue idolatrous sites. Rather, if one controls one, he ought to destroy it.
Rambam famously rules (Hil. T'shuvah (3:7) Cf. Mishna commentary to Sanhedrin (10:3)) that angel worship is also forbidden. (Even if one only prays to angels in the capacity of intermediaries to God).

וְכֵן הָעוֹבֵד כּוֹכָב אוֹ מַזָּל וְזוּלָתוֹ כְּדֵי לִהְיוֹת מֵלִיץ בֵּינוֹ וּבֵין רִבּוֹן הָעוֹלָמִים. כָּל אֶחָד מֵחֲמִשָּׁה אֵלּוּ הוּא מִין

Would the same laws relating to places of idolatry (particularly the obligation to destroy them) apply to sits where angels are prayed to as intermediaries as well?
Clarification: The core question is whether the laws of abed t'abed apply to sites of "intermediary-worship" this may be related to the question of whether the "minut" that angel-worship constitutes (according to Rambam) is identical to idolatry.

Further clarifications: I realize that there may be many variables that impede implementation of this on a practical or theoretical level; I am not asking about them.
I am not asking about particular prayers of different religions and whether they ought to be interpreted as the aforementioned angel-worship. I am only asking about bona fide angel worship.


texts: Why are women on right side of room by a funeral & left side by weddings?

texts: I just came from an orthodox funeral & noticed that the women were on the right side of the room & the men on the left. By weddings however it's the opposite with men on the right & women on the left. What is the reason for this? I have noticed this at other funerals as well so it wasn't a fluke. I would appreciate a source for this custom.


texts:
Looking at unclear hechshers on some yogurt packages:

Dannon "Light and Fit" yogurt has a capital K without any other identifier.

Yoplait "Light" has a capital K D.

I was told that the letter K alone is not a hechsher as it is not a trademark and that anyone can print a capital K without any legal consequences.  Nonetheless, it seems that some effort was made to make these yogurts kosher because they specifically use kosher gelatin.  Also the K D implies that someone gave this thought and realized that the first ingredient is milk.

Questions:

Are these kosher?  Who is the rabbi or organization that worked with the companies?  Why doesn't the Dannon say D or dairy?It may be noteworthy that neither of these are food companies that have OU or other certification on other products (the way Kraft or Smuckers does) since for both "The Dannon Company, Inc" and "Yoplait USA, Inc", yogurts are their primary product.


texts: Location of land for Gad, Reuven and 1/2 Menashe and randomness

texts:
In Bemidbar 26:55, G-d tells Moshe that the land should be apportioned by lottery. I.e., no tribe was to know or choose its section of land, in advance.

Yet, we see that Moshe gives the tribes of Reuevn, Gad and 1/2 tribe of Menashe the land conquered from Sichon and Og on the east side of the Jordan river. (See Bemidbar 32:33).

Why was Moshe allowed to assign the portion of the land without obeying G-d's command that the land should be assigned to all the tribes by lottery? Was that command specific to only the land on the west side of the Jordan?


texts: Why is the Pitum HaKetores said after Musaf?

texts: The Tur (O.C. 132) quotes from Siddur Rav Amram that one should say the Parsha of Ketores every day after davening, and the Rama there writes that his custom is to do so only on Shabbos and Yom Tov. However, every siddur that I've ever seen places it after Mussaf, not just after Shachris. Why is this so? Shouldn't the Ketores be said before Mussaf, since the incense was always brought before the Korban Musaf (Yoma 33a)?


texts: Looking for an English translation of the mishna berura

texts:
Question as stated in title. So far I've only been able to find two through online searching:

Ohr Olam, with a very... sparse website. They direct purchasers to zbermanbooks, but (1) I can't seem to find a link to the entire set, only hilchos Shabbos, and (2) they don't seem to have even a single page available for preview.
Whatever set this is, it's currently unavailable for purchase and the description is nonexistent.

Ideally I'd like to see at least a page or three of preview to see how the translation is laid out/accomplished. Thank you!


texts: Did father buy or sell that goat for two zuzim?

texts:
In chad gadya, we use the Aramaic root זבן. Now that I think about it, I always recall hearing both דְזָבִין אַבָא בִּתְרֵי זוּזִי and דְּזַבִּין אַבָּא בִּתְרֵי זוּזֵי. The obvious difference being that דְזָבִין means he bought and דְּזַבִּין means he sold. (See Jastrow)

A Hebrewbooks.org search for 'הגדה של פסח' allowed me to quickly find two versions at random of bought and sold. (and Zivan)

Which one was it? Do all or most interpretations lean one way?

Edit-

On second inspection, the link I cited supposedly containing דְזָבִין, was actually דְּזַבִּין. When zoomed in, the dot is visable. I next found that all other Haggadas I viewed contained only two variants. זַבִּין and זְבַן. The incorrect vocalization of דְזָבִין was taken from Wikipedia, which is, Wikipedia.

Firstly, as cited by WAF, the Frank dictionary does claim that the correct text is זְבַן, meaning sell.

However, the question still stands because a sampling of my printed collection seems to yield both results.

A בּ should not be vocalized זַבִּין for 'sell' past tense, rather זַבֵּין (based on Frank grammar, p. 59). And the past tense for 'buy' is זְבַן, as mentioned. [Although he does mention זַבִּינא as past tense she/it for sell. גדיא seems to be a female word, so it could make sense how it made it זַבִּין from זַבִּינא. Even though aba is doing the selling!]

Therefore, there are still two contenders for proper meaning among the hagadas. Buy/ זַבִּין  or sell/זְבַן, and all questions questioned above in the question.


texts:
Is there any literature discussing the idea that someone could simply not like learning Gemara or find it very difficult and painful to learn?

I'm looking for sources that discuss how to respond to and feel about such a situation.

[Let's assume the person has tried many different ways to enjoy learning Gemara for example attending different style shiurim, trying different derech halimud's, bekius, beiyun, siyums, exciting chavrusas, experienced chavrusas, beginner chavrusas etc etc.]


texts:
When converting to Judaism, can three rabbis dissuading a convert one time each count? Or  does it have to be one rabbi, dissuading a convert three times? What if it's one rabbi that dissuaded a convert twice and one other rabbi dissuading them once? Does that count? What are the laws in Halakhah that speak about dissuading a convert?

If it's one rabbi, 3 dissuasion to a convert, why would there need to be 3 rabbis in the bais din to determine their conversion status?

What counts as dissuasion? What's the difference between rejection and dissuasion?


texts: Where did they have the Chosson's Tisch in Europe?

texts: In Europe when they didn't make chasunahs in a hall and instead made chasunahs in private homes or in some open area in the town where did they make the chosson's Tisch? Was the whole procedure of writing the Kesuvah and the eidim signing done in front of guests like it is today? Or was it not done elaborately like today and instead just done in a corner of the house somewhere?


texts: Why did Noah have to wait so long to exit the ark?

texts:
This is actually several similar questions compounded together. I hope this doesn't come off the wrong way, but it seems like Noah had the opportunity (and I'm sure he had the motive) to leave the ark before he actually did, and I'm wondering if someone can explain why.

Starting in Bereishit Chapter 8, Verse 4, it says Noah's ark came to rest on the mountains in the seventh month. So why not leave the ark then? (I believe Seder Olam ch. 4 says because the bottom of the boat was 11 cubits below the surface... but drying at a rate of 4 cubits per month seems a bit slow compared to how fast it must have dried afterwards.) Then it says in the tenth month that the mountain peak was visible. So why not leave the ark then? 54 days later the dove couldn't find anywhere to land... What was wrong with the mountain peak, I mean it had two months to dry in the sun by then? Another week later, the twelfth month, the dove found an olive branch and Noah knew the waters had gone. Aside from the question of how did a new olive tree grow so fast, why didn't Noah go and get some leg room and let the animals walk around outside for the first time in a year right away, when it was good enough for the dove? Then, why does it say the waters had dried up in the first month if the dove was successful in its mission to find land the previous month? Why not go out now? And then a month later, the second month, it says the ground dries again, why did it even mention when it dried the first time? And then if God told Noah when to leave the ark, why did he bother send out birds and looking to see if the ground was dry?


texts: "Gay" people in the Torah, Talmud, Kabbalah?

texts:
What do the Torah, Talmud, Kabbalah say about people that "are gay" or have the desire to live that way? I'm not asking if it's a sin. I'm wondering how they "became gay" and how they can change?

(I'm referring to the view on "gay" people that says there is a strong desire for men to have sex with other men, and that these men have no desire to be with a woman. And that goes against Hashem plan for creation, and as any other "problem" why should we not heal that issue the same way that we try to heal the rest of creation).


texts:
In the story of Yosef and the wife of Potiphar, the Torah is excessively repetitive, and I'm wondering why. There are also slight deviations, which are noteworthy. I'm specifically interested in the bold parts.

  Genesis 39:12

  וַתִּתְפְּשֵׂ֧הוּ בְּבִגְד֛וֹ לֵאמֹ֖ר שִׁכְבָ֣ה עִמִּ֑י וַיַּעֲזֹ֤ב בִּגְדוֹ֙ בְּיָדָ֔הּ וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה׃

  she caught hold of him by his garment and said, “Lie with me!” But he left his garment in her hand and got away and fled outside.

  39:12

  וַיְהִי֙ כִּרְאוֹתָ֔הּ כִּֽי־עָזַ֥ב בִּגְד֖וֹ בְּיָדָ֑הּ וַיָּ֖נָס הַחֽוּצָה׃

  When she saw that he had left it in her hand and had fled outside,

  39:15

  וַיְהִ֣י כְשָׁמְע֔וֹ כִּֽי־הֲרִימֹ֥תִי קוֹלִ֖י וָאֶקְרָ֑א וַיַּעֲזֹ֤ב בִּגְדוֹ֙ אֶצְלִ֔י וַיָּ֖נָס וַיֵּצֵ֥א הַחֽוּצָה

  And when he heard me screaming at the top of my voice, he left his garment with me and got away and fled outside.”

  39:18

  וַיְהִ֕י כַּהֲרִימִ֥י קוֹלִ֖י וָאֶקְרָ֑א וַיַּעֲזֹ֥ב בִּגְד֛וֹ אֶצְלִ֖י וַיָּ֥נָס הַחֽוּצָה׃

  but when I screamed at the top of my voice, he left his garment with me and fled outside.”


texts: Why was the parah aduma found in 2002 disqualified?

texts: In 2002, various news sources reported that a red heifer was found and the Temple Institute in Israel declared it kosher. Many of these sources later reported that the parah aduma was disqualified later that year, but I cannot find any information on why it was disqualified. Does anybody know why the 2002 red heifer was disqualified?


texts: Is it ever permissible to break Shabbos in order to relieve someone of suffering?

texts:
Is it ever permissible to break Shabbos in order to relieve someone (a human or an animal) of suffering? I am talking about excruciating suffering, not merely discomfort, and I am not talking about situations in which human life would be saved at the same time.

I am interested in to what extent Shabbos could be broken in such a situation--for example, minhag, chumras, Rabbinical prohibitions, more?

Please assume no Gentile is available to relieve the suffering.


texts: What Jewish leaders/rabbis/prophets were active in years 3350-3360?

texts: What Jewish leaders/rabbis/prophets were active in years 3350-3360 (in Jewish calendar years)? and died around 3360...


texts:
I have a few questions abou the Exodus.

Is there any way to know in which era or year the Exodus took place?
And do we take Pharaoh to mean Pharaoh or could it be any family member, vice or under king, landlord or ruler in Egypt?
Is there a possibility that although HaShem made Moshe know that He was the G-d of the Hebrews (Ivrim) and Avram is called the 'Ivri' , this wasn't the name they were known by or called by the other nations/people?

This could explain why it's so hard to find archaelogical proof or sources to support the event for those who doubt it even happened.


texts: Why is Aharon the only person in Tanac"h who's death date is specifically mentioned?

texts: AFAIK, Aharon is the only person in Tana"ch whose death date I specifically mentioned. See Bamidbar 33:38, I know that Aharon was a Chashuver Yid, but was makes him so special that only he of all important people in Tana"ch has his yahrtzeit mentioned?


texts:
Looking for sources explaining why the second book of the Torah is called Shemos?
If the answer is because that is the name of the first Parsha in the Sefer, why indeed is the Parsha called Shemos?


texts: Are we permitted to share files via file distrubution systems on the internet? For example, using Torrent files to get movies, songs or software?


texts: I remember reading somewhere that under Jewish law, someone convicted by a court and who has paid for his wrongdoing (fine, jail, restitution, whatever) is entitled to a clean slate and does not have to disclose, or be asked about, his past actions (such as by a prospective employer).  Is this so and what is the reference?


texts: Why do Lubavitchers fold their talisos under, on the shoulders?

texts: A Lubavitch chasid wears his talis with the sides folded under, at the shoulders, bunching the side material under rather than over the material that lies on the shoulder (see an example). Why?


texts:
Why don't Jews try to convert other people to their religion, outside of Israel?

Since Christian and Islamic forces try to make them a minority shouldn't they also try to convert people to grow larger?  Or is it just that Islam and Christianity originally came from Judaism so there is no need?


texts: How were the chartumim able to measure Hashem's strength?

texts:
Per the answer given here: אצבע אלוקים היא - *how* many?:

  The magicians were acknowledging that the plages were a manifestation of Hashem's Power at the level of אצבע אלוקים היא. That is, the plagues as a general concept were a finger of Hashem, a small manifestation of His power. At the Yam Suf, the expression of the Power was that of a hand. It was a mightier manifestation of Hashem's control of nature and ability to overcome the laws of nature. Each of the plagues took an aspect of the natural world and showed that Hashem was able to manipulate it. etc.

I was wondering how the chartumim were able to measure Hashem's power-levels, so to speak, enough to understand that Hashem, in the first three plagues, was only revealing a small bit of His full might? It seems to me that for all they knew, the third plague could've been His ultimate power, further than that - and He'd be beat, chalilah.


texts: Is one allowed to publicize stories about Rabbis without asking them first?

texts:
THe approach of learning Halochos or Middos or behaviors from observing Tzaddikim's behavior alone is very common in our literature and is even rooted in Gemmorah (Brochos 62):

תניא אמר רבי עקיבא פעם אחת נכנסתי אחר רבי יהושע לבית הכסא ולמדתי ממנו שלשה דברים
It was taught in a baraita in tractate Derekh Eretz that Rabbi Akiva said: I once entered the bathroom after my teacher Rabbi Yehoshua, and I learned three things from observing his behavior:

Multiple stories describe Rabbis' behaviors and numerous conclusions are drawn without asking the source for explanations, clarifications or comments.
How Halachic is it - did our Rabbis themselves reflect on this subject?


texts:
Why do we do Chazaras HaShatz for Shacharit and Mincha, but not for Maariv?

(It would be appreciated if you can find a source/support)


texts: Niagara Falls does it require a Bracha if so which one?

texts: Do you make a bracha when seeing Niagara falls, and, if a bracha is made, which bracha?


texts:
Related to this and this.

Non-Jews can make sacrifices anywhere in the world, regardless if there's a Mikdash standing or not. Technically, Jews need to bring a Korban Chatat or an Asham as part of the Teshuvah process, but as there is no Mikdash, we only keep the other parts of Teshuvah. Would a Non-Jew who is doing Teshuvah be required to sacrifice a Chatat?


texts: Borer on Shabbos -- Spilling food from a spoon with 2 foods on it

texts:
Is the following case a problem of "borer" (separating) on Shabbos?

We know there can be "borer" even when dealing with two edible foods, one food that a person does want to eat and the other that the person doesn't want to eat. Suppose someone used a spoon to take food from a dish, and wound up with both chicken meat and beef, but he doesn't want the chicken meat. If he tilts the spoon in order that the chicken meat falls off, leaving the beef on the spoon, is this a problem of borer?

(I picked the example of meat because that's what the actual case was, please don't read into it too much. You can change the meat for any other two foods. Apples and pears, etc, etc, etc.)


texts: When is it too late to daven with a minyan when davening with sheliach tzibur

texts:
When one is in need of davening with the chazon, when is the latest you can join him in his repetition of the amidah?
Sources if possible.


texts: How similar were Rabbinic mandated lashes to Torah mandated lashes?

texts:
There are many laws regarding the administering of lashes for a person who transgressed a Torah law that carried such a penalty.

To name a few:

39 lashes are the maximum number of lashes given (Rambam, Hilchos Sanhedrin 17:1)
Lashes are administered in sets of 3- 1/3 on his chest, 1/3  on his left shoulder, 1/3 on his right shoulder (Ibid 16:9)
If he urinates or releases his bowels while being lashed, he's exempt from the remaining lashes (Ibid 17:5)
The object used for lashes was a strap of calf's leather folded into two, and a second one, making four, and two straps of donkey leather attached to it that rise and descend with it (Ibid 16:8)
A weaker person should be the one administering the lashes (Ibid 16:9)

However, Chazal also had the ability to administer "makas mardus" (Rabbinically mandated rebellious lashes).

Question:

Were all these types of details ALSO followed when Rabbinically mandated lashes ("makas mardus") were administered?


texts: What was the name of Rachel and Leah's mother?

texts: What was the name of Lavan's wife, the mother of Rachel and Leah?


texts: are you allowed to feed fish on shabbos?

texts: I've heard one may feed an animal on shabbos but may not feed a fish,being that tthey could live a day without food, is that accurate?


texts:
Some chassidic shirts are basically identical to women's dress shirts, save for the bust shape, i.e. they button right-over-left.

Would a female wearing the former be transgressing the prohibition on cross-dressing, due to the garment being manufactured and sold specifically for Jewish men?

Warning: Female bust shape below! Hover to reveal.


texts: How was the Nasi allowed to diminish the honor of a torah scholar?

texts:
In Horiyot 13b it recounts that Rabbi Shimon ben Gamliel made a edict that, as opposed to previously where all people stood for both the Nasi and the 'Chacham', now all people should stand for the Nasi but that for the chacham the person nearest them stands while the others sit. However in kiddushin 32a and Bava Kama 41b it implies that the honor for a torah sage is paramount, being compared to (l'havdil) God's.

If this is the case I would like to understand how R' Shimon was allowed to make this decree if it lessened the honor of a torah sage. If the answer is something along the lines of - he wasn't allowed but he did it anyway - please cite a source.


texts: Why verbally hurting one's wife is found in Choshen Mishpat?

texts:
צריך ליזהר באונאת אשתו לפי שדמעתה מצויה:
  (C"M 228)

I understand that the whole chapter is about fraud (הונאה) and לשון נופלת על לשון, but the question is:

Does the fact that haMechaber listed this Halachah here between monetary laws imply that it can be claimed in court and be payable?


texts: Is a convert free to choose his own minhagim?

texts:
Back when Jews lived in the same communities for generations, they were obligated to follow the minhagim (customs) of their community.  The classic example is that East European Jews held that one cannot eat dairy until after 6 hours following a meat meal, but that German Jews held that it was sufficient to wait 3 hours, and Dutch Jews wait only 1 hour.  Now, Jewish communities in many countries include Jews from the four corners of the Earth and many people observe different minhagim.

Given that, how does a convert to Judaism know which minhagim are required of him?  Would he look to the customs of his rav?  Or would he look back at his geneology and adopt the customs of Jews from the area in which his non-Jewish ancestors lived?  Could he choose the easiest or the strictest customs on his own?


texts:
Can a non-Jew recite the Shema and other Jewish prayers? Is there any one which is off limits to non-Jews?
Thanks.


texts:
Suppose a boy was born Bein Hashemashos. Since this is a period of "maybe it's still day, maybe it's already night," seemingly the doubt would translate into "maybe he was born on day 1, maybe he was born on day 2."
Consider 13 years later. Since we're stringent regarding Biblical doubts, this boy would seemingly have to act on day 1 as if he is already a Bar Mitzvah, yet simultaneously would not be able to fulfill others' obligations on the presumption that he is not yet a Bar Mitzvah. By day 2 he's a Bar Mitzvah either way and the doubt is settled.
On Bein Hashemashos on the evening of this boy's Bar Mitzvah, between days 1 and 2, would he be able to fulfill others' obligations by a sfek sfeka?
By the same definition of Bein Hashemashos being "maybe it's still day, maybe it's already night," one can pose that "maybe day 1 is his Bar Mitzvah, and even if day 2 is his Bar Mitzvah, maybe it's already night and therefore day 2." The doubt is also reversible: "maybe it's already night and therefore day 2, and even if it's still day 1, maybe day 1 is his Bar Mitzvah anyway."
Or perhaps since both doubts ultimately stem from the same question of whether Bein Hashemashos is day or night, it would be considered one doubt and not two?


texts: Do any contemporary poskim discuss the usage of star stickers with regard to the prohibition of depicting celestial bodies (e.g. the glow-in-the-dark ones people put on walls and ceilings)? What if they are affixed without representing a constellation, but such that they do end up recreating an image of a night sky? Is affixing a sticker akin to drawing a star?


texts: Adding to Torah and connection to Hashem

texts:
The torah has these two Posukim right next to each other: Dovarim 4:2 has:

  לא תספו על הדבר אשר אנכי מצוה אתכם ולא תגרעו ממנו לשמור את מצות ה׳ אלקיכם …

And 4:4 has:

  ואתם הדבקים בה׳ אלקיכם חיים כלכם היום

What is the connection?


texts: Why is it so important to have 248 words when saying shema?

texts:
There are 245 words in the shema. To get to the number 248 there are two minhagim that help achieve this. One is to quietly say keil melech neemon before the shema and the other is either to hear the chazan repeat Hashem elohechem emes or to repeat ani hashem elohechem emes.

the potential problem with the first option is being a hefsek (interruption) between the second bracha and shema since the phrase hashem melech ne'emon isn't part of the mitzvah of shema. The potential problem with the second option is that repeating words can also be a hefsek.

This being the case why is it so important to reach this specific number that we are willing to compromise having a potential interruption in our prayers at one of two places?


texts: Why is a safek d'oraisa lechumra and a safek d'rabbanan lekula?

texts: It is an established principle that when in doubt regarding a Torah law we rule stringently, whereas when in doubt regarding a Rabbinic law we rule leniently. Why is this the case? Why aren't we always stringent? Why aren't we always lenient?


texts: How to safely write a name of G-d in Hebrew?

texts: I noticed that in English it is preferred by some to say G-d. What is the preferred way to write the/a name of G-d in Hebrew? For example, if you were to title a paper "G-d", how would you title it in Hebrew, safely, as it seems you are not supposed to write the Tetragrammaton.


texts:
Before Moshe hit the rock the second time, the people complained that the desert "is not a place for seeds, or for fig trees, grapevines, or pomegranate trees"

They mentioned all of the seven species except for olives and dates. Does this imply that there were olives and dates in the desert?

Why are olives and dates omitted?


texts: Before the sin, would it have been possible to be murdered?

texts:
We know that before the chet (sin) of the eating of the forbidden fruit, mankind would not physically expire and die. (Death was the punishment given for the sin - B'reishis 3:19, Shabbos 55, Ramban 2:17). What about other death? Examples would include murder (let's assume unintentional) by metal, fire, ice, or falling from great heights, or drowning. I would surmise that a person would have been able to die in such forms. But does anyone have any source for this? (Either to support or reject.) All sources I'm aware of speak of "misa" - "death" in general. I don't know if they'd include a broader definition of these forms of death.

(Let me just preempt - if you're thinking of B'rachos 33a with R' Chanina ben Dosa, I don't think it's really a raya - see Rashi, really based on Yerushalmi.)


texts:
I heard some one had told me, Dam Betulah need to be wait 3days and,after 7days of cleaning. Is there any poskim that says dam betulah can be wait 3 days so far???

Thankyou


texts: On Tish'a B'Av,can someone say the typical "Mourner's statement" to any/everyone else?

texts:
Upon leaving a mourner (when one visits him / her during shiva), one says:

המקום ינחם אתכם בתוך שאר אבילי ציון וירושלים

"May G-d comfort you among the mourners of Zion and Jerusalem"

Since during Tish'a B'av, we are ALL mourners of Zion and Jerusalem, would or should we say this to any / everyone we meet?

I have not seen this done, so perhaps this is inappropriate or maybe there is some other reason why this is not commonly done. If this IS done, who / what group of people have this minhag?


texts: Why are the 10 plagues in this specific order?

texts: Is there a specific reason for the sequence of the plagues? Why the plague of blood is followed by the plague of frogs, for example?


texts:
In explaining the gemara (Avoda Zarah 10a) and Rashi, Tosfos write (sv שאין להם לא כתב ולא לשון):

  לכך פירש ר"י כתב לשון חשוב שהמלכים משתמשין בו כעין חכמת יונית....לשון
  מלכות קאמר

  ....Therefore, the ר"י explained that the words "כתב ולשון" means a
  language that the royalty would use, similar to חכמת יונית....that gemara (Megilah 10b) is also discussing a "royal language."

What is a "royal language"? What characteristics would give a language "royal" status? Must it be spoken by kings only? If plebeians also speak the language, does it lose "royal" status?

I'd like to know what Rishonim and Acharonim have to say on this, in particular.


texts:
Can somebody help me translate the inscription on this pendant?

I had it for many years but I never found out. I tried to translate myself but, well... you can imagine... I guess it must be a quote from the Bible but it would be nice to know for sure.

Thank you.


texts: Are psilocybin mushrooms permitted/prohibited/advocated in Jewish law or tradition?

texts:
What does Jewish law or tradition have to say about magic mushrooms? Or in general, about any hallucinogen.

Is it forbidden to consume psilocybin mushrooms or other hallucinogens? Is it advocated? Why?

It seems like the large psychedelic community of Israel approves. Do they have any authority or tradition to support them?


texts: Explaining if the terms 'Father' and 'son of G-d' are used in Jewish books

texts:
Within Judaism and their books, was it a custom of the time to refer to G-d as the Father?

Is the term son of G-d used in any of your works?   I heard this term is used to refer to an observant person or respected person.

Can you please elaborate on the above and provide some verses if possible.


texts:
In bereshis 21:17 it says

  And G-d heard the lad's voice, and an angel of G-d called to Hagar from heaven, and said to her, "What is troubling you, Hagar? Fear not, for G-d has heard the lad's voice in the place where he is.

Which the gemarah, Rosh HaShanah 16b, says teaches us that

  A person is judged only based on his deeds of that moment, as it is written, ‘G-d has heard the voice of the youth [Yishmael], as he is there.

Rashi, quoting the Midrash Rabba fills in

  For the ministering angels were accusing and saying,“ O L-rd of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14)

But was Yishmael righteous? 8 Pesukim earlier we find

  וַתֵּרֶא שָׂרָה אֶת בֶּן הָגָר הַמִּצְרִית אֲשֶׁר יָלְדָה לְאַבְרָהָם מְצַחֵק
  Which Rashi, from the midrash, explains as
  making merry: Heb. מְצַחֵק. An expression of idolatry, as it is said (Exod. 32:6):“and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17):“to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14):“Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.” - [from Gen. Rabbah 53:11]

So Yishmael engaged in at least one and possible all three of the cardinal sins, which are also capital offenses for a Ben Noach.

Why then is he dubbed "righteous" and not put to death?

And  if you wish to answer that yishmael was saved out Hashem mercy such as repentance or Abraham's merit, then why does the Torah only use Elohim (which signifies strict justice) and not Hashem (which is mercy)?


texts: Can you put on tefillin after shekia on Friday

texts: May one put on tefillin after Shekia on Friday, or does he just miss the boat?


texts: Does karet mean the soul will not ever enter the olam haba? Can teshuvah rectify the transgression which lead to the karet? Can that soul in another re-incarnation rectify the blemish of karet? By "karet" I'm referring to what I've come across in Gen 17:14 and Exod 12:15.


texts:
If one drops tefillin without their cover, they must fast or give charity (Kitzur Shulchan Aruch - Yalkut Yosef, Siman 44:2). If one is wearing tefillin and fell with them on, must one fast or give charity? Maybe, if the person fell and not the tefillin, they would not be required to.

Would the halacha change if the tefillin itself touched the ground when the person fell?


texts:
Why does this Gregorian to Hebrew calendar converter show Elul 29 as the first day of the new Jewish year? I have not ticked the "After Sunset" box.
It converts September 8, 2018, to Elul 28, 5778.
It then converts the next day, September 9, 2018, to Elul 29, 5779.
Is this accurate? In fact, I now see that other years do it as well, changing the Jewish year within the month of Elul. I thought the New Year began in Tishrei.
https://www.hebcal.com/converter?gd=8&gm=9&gy=2018&g2h=1


texts: Why say oils unfit for Shabas are unfit in the Temple?

texts:
The common version of the Bavli, Shabas 21 amud 1, says:

  Rami bar Chama taught: Wicks and oils that the sages said we don't light with for Shabas — we don't light [the m'nora] with them in the bes hamikdash….

This was apparently the version before Rabbi Akiva Eiger, too, for he asks (in his gilyon hashas):

  It's difficult for me: What did it use "oils" for? After all, in the bes hamikdash we light nothing but pure olive oil!

(Other versions of the Bavli omit "oils".)

What answers exist to Rabbi Akiva Eiger's question?


texts:
Would torture to extract information to save lives (eg in the Ticking time bomb case) be permitted according to Judaism? What's the status of torture in Halacha?

And if it is permitted in certain cases, what would be the parameters for deciding when it's okay?


texts: why cant i cook/bake something on shabbos for after shabbos

texts:
i want to slow cook/bake something for more than a day (in a gas grill with the temperature of 180F)

i was told i should not put it to cook on Friday for it to be ready on Sunday

is this true?

what i the reason? (sources please)


texts: Is it permitted to play softball on Tisha b'Av?

texts: Is it permitted or forbidden to play softball on Tisha b'Av?


texts:
I've noticed that sometimes I see people washing Netilas Yadayim by washing once, twice, thrice, or four times per hand.

Is there any Halachic reason for this, or is it just a Minhag?


texts:
Is it permissible for someone to sell sefarim (e.g., a gemara) to non-Jews?

Does it make a difference if they are messianic "Jews" (people who believe Jesus is Moshiach)?


texts: How does Rashi elucidate on this passage?

texts:
Moed Katan 16b states that a righteous person can nullify the decree of God. How does Rashi explain this?
Rashi says:

צור ישראל - מושל באדם אני מי מושל בי צדיק מושל בי ומבטלה

I have a vague idea of what Rashi is saying (making use of a dictionary). Could you kindly translate the above.


texts:
I was recently invited to a bar mitzvah celebration and mention was made of a “candle lighting ceremony”. I’d never heard of such a thing, and Google turns up pretty vague references.

Which segments of the world Jewish community practice this ceremony, and what are the origins of this practice?


texts: Contradiction in the Bartenura regarding value to food added by firewood

texts:
There appears to be an interesting contradiction in the Bartenura's peirush on the Mishna. In Maaser Sheni 2:1, the mishna notes that if we improve the flavour of maaser sheni wine by adding honey or spices, the extent to which the wine increases in value must be reckoned against a calculation based on the value of the honey and the spices which were chullin. But if we heat maaser sheni dough over a fire, the value of the dough rises as a result and we need subtract nothing for the value of the wood. The Bartenura explains the difference between these two cases as follows (s.v. השבח לשני):

  ופודה את הפת בשויו, ואין חולקין השבח לעצים של חולין, אלא כל השבח למעשר
  שני, לפי שאין שבח עצים ניכר בפת

  We can redeem the bread at its full value, and need not apportion out
  the value of the wood of chullin. Rather, all of the profit is maaser
  sheni since the improvement conferred by the wood is not recognised
  in the bread.

Contrast that with what he has to say on the mishna in 'Orlah 3:4! There, the mishna observes that if we cook a stew using husks of 'orlah, the stew needs to be destroyed. The gemara (Pesachim 26b) understands this mishna to be referring to an oven that is lit with husks of 'orlah and that the reason that it is forbidden is because the husks improve the taste. Note the Bartenura (s.v. ידלק):

  דיש שבח עצים בתבשיל, וכן בפת

  Since wood confers an improvement on stew, and also on bread.

Am I to assume that the Bartenura recognises that the quality of the wood improves the taste of the bread, but in a manner incommensurate with the value of the wood? That makes little sense to me, since the cost of wood is a good indicator of its quality. How else might the contradiction between these two passages be resolved?


texts: If a mourner comes to services late, in the middle of the kaddish, has he missed that kaddish?

texts: I'm saying kaddish for my mother-in-law.  Occassionally, I walk into shul and the congregation is already in the middle of the Rabbi's Kaddish (say at Y'he sh'may raba"). Can I join in that kaddish at all, or have I lost out?  If I can join, do I quickly say the parts I missed and try to catch up, or do I pick up from where the other mourners are at?  What if I arrived on time, but I'm at a different point in the service?


texts: What Bracha should one make on pita chips, Hamotzi or Mezonos ?


texts:
On a biblical level, for a woman to become a zavah, does she need to have the onset of a new flow come during the 11 'zava days' (the 11 days past the 7 'nidda days'), or will even a flow that continues from her nidda days make her zavah?

For example, let's say a tohar woman has a flow which makes her niddah, she counts 5 days but is unable to make a hefsek, and then continues to see blood intermittently during the next seven days, and then also for three further days beyond that. Is she now a zava, or still a nidda (since her nidda flow never stopped)?


texts: Why does the megillah change the order of Esther not telling her nation or birthplace

texts: In Megillat Esther 2:10 the pasuk tells us that לֹא־הִגִּ֣ידָה אֶסְתֵּ֔ר אֶת־עַמָּ֖הּ וְאֶת־מֽוֹלַדְתָּ֑הּ, Esther didn't tell her nation or birthplace. However, a few pesukim later in 2:20, we learn that אֵ֣ין אֶסְתֵּ֗ר מַגֶּ֤דֶת מֽוֹלַדְתָּהּ֙ וְאֶת־עַמָּ֔הּ, Esther doesn't tell her birthplace or nation. Why is the order reversed the second time?


texts:
Who knows three hundred?
?שלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 300.

Check out mi-yodeya-series for the previous two hundred ninety-nine entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Can you buy juice before Pesach without a Pesach certification?

texts:
The Kitzur Shulchan Aruch, 117:1, says that before Pesach, Chametz is batel b'shishim. So for example, a bottle of 100% apple juice, even if it hasn't been certified that you can know 100% sure that there was no contamination, would certainly have no more than such a small and undetectable amount of Chametz. So can you purchase OU (not OU-P) apple juice prior to Pesach with only pure apple juice as a listed ingredient such that any possible chametz in it would be batel beshishim?

I would think the answer is yes unless there is a contradictory opinion and we don't hold by Kitzur Shulchan Aruch here, however just I haven't heard of people doing this. It is a significant question for me as organic apple juice doesn't usually have Pesach certification and I don't like other kinds.

Note that this question can extended to comparable products as well such as canned fish.

Also note that juice companies and fisheries don't process leaven bread on their machinery so there should be little to no concern of ta'am or other contamination.


texts: Why was the purpose of the creation of Man was so dull?

texts:
On the 6th day of the Creation, G-d consults angels (see my other question) and presents them with what looks like His vision of Man's goal on Earth:

וַיֹּאמֶר אֱלֹקים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ
וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃

And God said, “Let us make man in our image, after our likeness. And they shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” Genesis.1.26

(In my understanding of the phrase, "and" presents the goal of an act, like in "let's build a house and we can live in it" - live in the house is the goal of building it, "let's have kids and they will take care of us" - taking care is the purpose of having kids.)
I would expect God to reveal something far nobler, like "and he will bring this world to perfection" or "and he will serve Me devotedly and make a dwelling for me on Earth".
Why was the presented purpose of man's creation so "dull"?


texts:
For some reason I remember there were sources strictly prohibiting turning to G-d as a woman. Of cause there are may be prophets metaphores etc. But I think it is at least not encouraged to describe G-d and pray to him as a woman. However I now cannot find the source.

Can someone point me to the specific source in Talmud or any other authoritative source confirming the point?


texts: Is IshBoshet, Saul's son, his real original name?

texts:
Boshet means shameful or abomination.

Did his parents name him that?

http://en.wikipedia.org/wiki/Ish-bosheth

In short, the question is whether that's his original name.


texts: What did they say instead of Ha Lachma Anya in Temple times?

texts:
They couldn't have said "Let all who are hungry come and eat", because only those who were registered for the Pesach could eat at the Seder.

Did they say it (or something like it) earlier (on Erev Pesach) to invite people to join the Korban? If not, when and why was the line added to the Haggadah?


texts: Is there a halacha forbidding a guest to enter the host's unoccupied bedroom?

texts:
Several of my friends as well as a few of my neighbors do not allow anyone outside the immediate family to enter their bedroom even when it is empty. (Occasionally, when visiting a friend who recently bought or updated their home, I am curious to see how they decorated their bedroom - sometimes it gives me ideas on how to do mine.)

All these people said that the bedroom is halichally considered a private place and one is forbidden to invade another person's private, personal space.

I can understand the concept of the privacy, overall. But I'm curious if there is any halacha per se that would prohibit seeing an unoccupied bedroom.

Note: This question focuses on the type of marriage that would allow or prohibit this action. My question assumes only a valid Jewish marriage, and asks specifically about an unoccupied bedroom.

(Other than halacha, I'm not sure how to tag this question; please assist / edit)


texts: What parts of an animal require kashering prior to eating?

texts:
I assume that the reason for koshering meat is to get rid of the blood.

If that is the case, if someone eats gribenes, which are fried chicken skins,  do the skins need to be koshered? What if one were able to carefully peel away the raw skin from the rest of the meat assuring that there was no blood in it?

For that matter, if one were to eat sheep's wool, rooster combs or chicken feathers, would any of these require koshering, if there is no blood in them?


texts: Was the Ritva's teacher the Ba'al Hamaor's grandson?

texts:
I came across this statement while learning Ritva:

והנכון כמו שפירש הרב בעל המאור ז״ל זקנו של רבינו נ״ר

Who is "Rabbeinu" that he refers to? To the best of my knowledge, his teacher the Rashba was not a descendant of the Baal Hamaor.


texts: Since G-d is Omnipotent Why Does He Need Our Prayers?

texts: What are some good answers to the Question if God is all powerfull what does he need our Prayers for? I would appreciate as many answers as possibile


texts: May a Jew stare at an "image" of an ancient idol?

texts:
In SA, YD, siman 142:15,

  אסור לשמוע כלי שיר של אלילים או להסתכל בנוי אלילים כיון שנהנה בראייה

My question is, does the image of an idol (ancient Sumerian, Egyptian, Canaanite) have the same status as the idol itself?


texts: Why is Yaakov later willing to say אלוהי יצחק?

texts:
In Bereishit 31:42, Yaakov says

  אֱלֹהֵ֣י אָבִי֩ אֱלֹהֵ֨י אַבְרָהָ֜ם וּפַ֤חַד יִצְחָק֙

Rashi there:

  ופחד יצחק. לא רצה לומר אלהי יצחק, שאין הקדוש ברוך הוא מיחד שמו על הצדיקים בחייהם, ואף על פי שאמר לו בצאתו מבאר שבע (לעיל כח יג) אני ה' אלהי אברהם אביך ואלהי יצחק, בשביל שכהו עיניו והרי הוא כמת, יעקב נתירא לומר אלהי ואמר ופחד:

He didn't want to say "אלוהי יצחק" out of respect for his father, who was still living, because Hashem doesn't usually associate his name with a Tzadik in their lifetime.

However, later (32:9), he does say

  אֱלֹהֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵאלֹהֵ֖י אָבִ֣י יִצְחָ֑ק

Why the change in wording/attitude?


texts: Does the proclamation of the New Moon by Beis Din have an effect on nature?

texts:
I found in this celebratory volume, p 172 (haoros.com/download.asp?kovetzID=1086&ext=pdf)

והנה הרא"ה בספר בדק הבית שלו הובא בש"ך יור"ד סי' קפ"ט סקי"ג
הסכים עם קושיית הרמב"ן, ולפיכך כתב שיש קביעות וסת לימי החודש אבל
לא כשיטת הראב"ד, שהוא לפי ימי החודש שאנו מונים, שהרי אי אפשר שיהיה
קידוש החודש גורם לאשה שתראה דם, אלא לפי מולד הלבנה, והיינו שמונים
מספר הימים שעברו ממולד הלבנה עד היום שראתה בו, ואם ראתה ג' פעמים
בימים שוים לפי מולד הלבנה, קבעה וסת. אבל הרשב"א במשמרת הבית כתב
הובאו דבריו בש"ך שם) שודאי קביעת בית דין את החודש גורם את קביעות)
הוסת, והכל נקבע לפי ימי החודש אם מלא אם חסר כפי תיקוני בית דין, שכל
מה שבית דין שלמטה עושים בית דין שלמעלה מסכימים עמהם, ואף בחידושי
הגוף כן, כמו שדרשו חז"ל בירושלמי כתובות בפסוק לא-ל גומר עלי – קטנה
בת ג' שנים ויום אחד שנבעלה אין בתוליה חוזרים, נמנו בית דין ועיברו את
השנה – בתוליה חוזרים, וכן לכל ענין. וכן משמע פשט דברי הטור והשו"ע
והפוסקים – וכ"ה בשו"ע אדמו"ר הזקן הלכות נדה סי' קפד סקי"ב, סי' קפט
סקכ"ג

The question being dealt with is about fixing the date when a woman is expected to see a discharge of blood. There is a concept of “veses hachodesh”. This means that if she has seen for three successive months on the same day of the month, we can expect her to see again on the next month on the same day.

The רא"ה holds that it is impossible to think that the date can be fixed by the fixing of the date by the Beis Din (when the new moon was announced in that way) and we will have to rely on the real date of the first appearance of the moon.

The רשב"א on the other hand writes that we use the date when the new moon was proclaimed by the Beis Din and so also the nature of the woman depends on the sanctification of the month by the Beis Din.
Because everything that the Beis Din decrees in this world, the Beis Din above agrees to.
And he brings another example of the same phenomenon.

The conclusion is that the Tur, the Shulchan Oruch and the Poskim and the Shulchan Oruch HoRav all agree to this principle that nature is dictated to by the actions of Beis Din. The view of the רא"ה is not accepted in Halacha.

How can I square this concept with the normal assumption of the operation of “nature”? Is it reasonable to think that this only applied in the times when the new month was proclaimed by Beis Din and in those  exalted times, nature was controlled by Beis Din?


texts: Why does the verse in Mishpatim say Vashti ruled over fewer countries than mentioned in Ester?

texts:
As we come to the close of Shabbas Mishpatim, I will ask a question that I am sure has troubled many.
The verse (23:31) tells us:

ושתי את גבולך מים סוף ועד ים פלשתים וממדבר עד הנהר
Vashti: Your boundaries [extend] from Yam Suf until Yam Pelishtim, and from the desert until the river.

How is it possible that Vashti, the wife of Achashverosh, had these boundaries, while elsewhere (Ester 1:1) we are told that Achashverosh ruled from Hodu until Kush? (Rashi there says that Achashverosh was not from royal descent; he had gotten the kingdom from marrying Vashti, so Vashti should have the amount ruled by Achashverosh.)

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


texts: I read in related questions that R. 'Haim Vital lists in his introduction to Ets 'Haim 20 conditions regarding whether one is fit to learn pnimiut. However, I cannot find such a list in the book itself. I'd like a precise source, preferably with a link. Thank you.


texts: Why does Asher Yatzar close with a different idea?

texts:
The bracha of Asher Yatzar acknowledges the creation of man and his inner workings. It begins by blessing Hashem as the one who formed man and put in him all the things that allow man to operate. It then points out that if these organs and functions don't work we won't be able to serve God. But the blessing then closes referring to Hashem as the one who "heals all flesh".
No where in the body is there any mention of healing, but I was under the impression that the closing statement should reflect the major themes of the body of the blessing-paragraph.
Why does the last sentence (from Sefaria: "healer of all flesh who performs wonders.") introduce a new concept (healing) and ignore the central motif of forming man?


texts: Can banning a Sage be made in G-d's honor?

texts:
We hold that (Avot 5,17):

  כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם...
  אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי.

  Every dispute that is for the sake of Heaven, will in the end endure; ... Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai.

I understand that G-d just loves those disputes as they all intend to refine G-d's truth (aka Torah). I also suppose that all disputes between R' Eliezer and other Chachamim had exactly that intention.

R' Gamliel decided to totally ban/excommunicate R' Eliezer and his views and explained it by (B"M 59b):

  "גלוי וידוע לפניך שלא לכבודי עשיתי ולא לכבוד בית אבא עשיתי אלא לכבודך שלא ירבו מחלוקות בישראל"

  Master of the Universe, it is revealed and known before You that neither was it for my honor that I acted when ostracizing him, nor was it for the honor of the house of my father that I acted; rather, it was for Your honor, so that disputes will not proliferate in Israel.

How banning most renown Sages and thus cutting the Halachic disputes can be considered G-d's honor? Isn't that exactly what G-d likes and asks us to do?


texts:
We see the usage of Zechut Avot, which I loosely translate as "ancestral merit" used in numerous circumstances to ask God to forgive our sins and wrongdoings. Moses used this several times such as forgiveness for the sin of the Golden Calf, when Israel complained about lack of meat and several other places.
We refer to this merit in various places in our prayers such as during Tachanun and Selcihot.
When does this work and when doesn't it? For example, Moses didn't refer to this after the sin of the spies. Ancestral merit didn't seem to ward off the Destruction of the Temples.
Does ancestral merit work only for certain types of sins? Is there some type of "expiration"? For example, is there a limit for how many sins or a frequency for which we can ask God to forgive us for such sins, but if we are "too sinful" this no longer works? Is ancestral merit meant to be a "supplement" for teshuva (repentance) or in what way is it meant to be used?


texts: When or where are Psalms not sung in Judaism?

texts: I was listening to a Jewish oration and mention was made of not saying Psalms between (something said in Hebrew).  Not knowing Hebrew I was not sure what was being spoken of.  Are there times or places, according to your traditions, that you are not supposed to read/sing/pray the Psalms.


texts: If one eats a k’zayit of sunflower seeds including the flavored shell, which he spits out, but less than a k’zayit of the seeds themselves, which he swallows, does he need to say an after b’racha?


texts: What is worse: not believing in G-d or believing in many G-ds?

texts:
I have been wondering - for no particular reason - what is worse between being an atheist and being an idolater?

I thought that a logical place to look for an answer would be the Ten Commandments, because the first commandment is basically that Hashem is the Lord, our G-d. Ok, this emphasizes the importance of monotheism but doesn't really answer the question.

Then I looked to the Seven Laws of Noach, because they were meant for the whole world, not just Jews. The first law is "Do not deny G-d", but this could mean "don't deny there's a G-d" as well as "don't believe there are many G-ds".

Trying to recall about something in the Torah that would answer my question I thought of Abraham. He convinced people there was a G-d and he also smashed idols (according to the Midrash). Realizing this still didn't explain my doubt, I ask here, what is worse? Believing in many G-ds or not believing in G-d at all.


texts: Why was it necessary for Hashem to append his name to the Levi'im?

texts:
Rashi to Bamidbor 26 (5) commenting on the words  מִשְׁפַּחַת הַחֲנֹכִי says:

  the family of the Hanochites: Heb. מִשְׁפַּחַת הַחֲנֹכִי. Since the nations were denigrating them and saying, “How can they trace
  their lineage by their tribes? Do they think that the Egyptians did
  not exploit their mothers? If they mastered their bodies, all the more
  so [did they exercise authority over] their wives. Therefore, the Holy
  One, blessed is he, appended His Name to them, the [letter] ‘hey’ to
  one side and the ‘yud’ to the other side, as if to say, ”I bear
  witness for them, that these are the sons of their fathers.”

We find the same construction with the families of the Levi'im in for example 26 (57)

  וְאֵלֶּה פְקוּדֵי הַלֵּוִי לְמִשְׁפְּחֹתָם לְגֵרְשׁוֹן מִשְׁפַּחַת
  הַגֵּרְשֻׁנִּי לִקְהָת מִשְׁפַּחַת הַקְּהָתִי לִמְרָרִי מִשְׁפַּחַת הַמְּרָרִי

But the  Levi'im were not enslaved so why was it necessary for Hashem to append his name to them?

A possible answer might be that the nations who were  denigrating Klal Yisroel did not know that the  Levi'im were not enslaved and had another way of explaining how it was that Moshe and Aharon were able to enter the palace of Paroh. But there must be a better answer.


texts: Is there a practical difference between different ways of food becoming obligated in ma'aser?

texts:
The Rambam (Ma'aser 3:3), apparently based on the Yerushalmi (Ma'asrot 4:1), lists six things that make food fixed (קבע) in the obligation for ma'aser: bringing it into a courtyard, buying/selling, fire, salt, separating teruma, and Shabbat (the Ra'avad says he should have also added pickling). Later (4:2) he clarifies that all these things, except for bringing into the house, are forbidden from the rabbis.

These thing are all mentioned throughout the Mishna in Ma'asrot (3:5, 4:1-3) as making food obligated in ma'aser. However, as presented by the Mishna, there is another thing mentioned throughout (2:5, 3:3 3:8-10, 4:5) that makes food obligated, namely, taking a lot at once. For example, taking more than one fig or grain of barley at a time means that it becomes obligated in ma'aser and it can no longer be eaten informally (עראי). The Rambam also mentions this as the definition of informal eating (3:19, quoting 4:5), but not as part of the list of six things.

Is there any legal difference between the six things that make produce fixed for ma'aser, and taking many pieces of food at a time? I don't see any such distinction made by the Mishna. But in the Rambam's scheme, it seems from a superficial reading as if he makes a distinction.

For example, the Rambam says you can make someone else's produce obligated in ma'aser by doing one of the six things, but he doesn't make this explicit about taking a lot of food together at once (Ma'aser 3:7). So in this case, a literal reading would be that if you take two of your friend's figs, your friend can still eat them separately without taking ma'aser. This could be reasonable, because (as the Rambam presents it) you're allowed to eat the food informally before one of the six things happen to the food, so it might depend more on the person eating it than on what happens to the food itself. However, the Mishna itself uses for all of these cases the same wording of חייב (which, however, does have two possible meanings: "he is obligated," or "it is obligated").

So does the Rambam really mean to distinguish between taking a lot of food together, and other actions that make food fixed for ma'aser? If so, what's the Rambam's source for this distinction?


texts:
My wife and I love the holiday of Sukkot, as do many of our friends. We build the sukkah every year and have friends over for an evening meal, preferably on Shabbes - if someone else in our group of friends isn't doing those. It's a wonderful, community-building holiday.

I've heard that one can only commence sukkah construction after Yom Kippur. I've been doing it this way for years. I often inventory the wood and and schach ahead of time, but I always hold off on construction.

Nevertheless, when riding around town during the days of awe, I've seen people start building before the end of Yom Kippur. Sometimes even synagogues will jump the gun a bit.

From a legal standpoint, is there any truth to the assertion that one should build the sukkah only during these four days? If there are dissenting opinions in law, what are they?

(I would personally prefer answers that are in English, or at least sources I can track down and find translations of.)


texts:
What is the status of Canola Oil for Passover?

Is it considered as kitnyos, and therefore forbidden to Ashkenazim?

Is there a definitive answer?


texts: Can you eat cheese with bread-that-was-cut-with-a-meat knife?

texts: If you intentionally cut bread slices with a meat knife, can you then eat that slice of bread with dairy products?


texts: Tradition teaches us that the staff used by Moshe was created on the sixth day (source: Pirkei Avot 5:6) and was given to Adam, then to Noach, then to Avraham and so on. After Moshe's death, what became of the staff? Was he buried with it? Did it vanish? Is it possibly with the Ark of the Covenant?


texts: How do you know what is God's will in a particular situation?

texts:
After reading this superb article by the great Rabbi Noah Weinberg I'm left pondering point number 5 "Make your will God's will".

I understand that this does not mean that whatever you personally want can be reclassified as God's will.

My question is, how do I know what God's will is in a particular situation? Does "God's will" only apply to moral decisions or is there a framework or guidelines/advice for identifying what God's will may be?

For example, last week I stopped a fight between 2 guys (which you would think is a nice thing to do) but in hindsight I should have let them at each other because one of them probably deserved a bit and perhaps I have denied the universe it's intended outcome. How can I possibly know what God's will might have been in that situation? Is it completely implausible that God might have wanted one of them to get roughed up a bit in order to teach him a lesson he seemed to lack? I mean God rewards and punishes doesn't he, so how do I know when to align myself with the rewarding aspect or the punishing aspect?

No, I'm not a violent person, I'm trying to use a far fetched example to gain a deeper truth. Surely God doesn't simply hand out rewards, we know he punishes those that transgress, at least I believe that.

So yeah, any advice on knowing God's will in a particular situation?


texts: I am having a hard time keeping track of all of the places and wars in Sefer Yehoshua and Shoftim (and probably will for the rest of nach). Are there any good seforim which go through nach and have pictures of the events like the wars, travels or things pertaining to the splitting of land, etc.? I have access to the full otzar hachochma, so being out of print is not a problem. I have breifly seen the Da'at Mikra Bible Atlas, and may use it, but might need something with more pictures about the pesukim themselves and more clearly following along with the pesukim.


texts: No yetzer hora of idolatry, so no nevuah?

texts: I remember learning in a shiur (sorry, can't think of the reference) that Chazal was able to essentially destroy the yetzer hora of avodah zora but with the side effect that there wouldn't be nevuah anymore. Is this true? If so, can anyone produce a reference to this in the Gemara or Midrash?


texts: Can I get fruit juice from the street juice truck if the non-Jewish owner occasionally squeezes grapes?

texts:
There are several non-Jewish owned fruit trucks near work. Occasionally, the non-Jew squeezes grapes to make fresh grape juice. I understand that the grape juice prepared by a non-Jew is non kosher.

However, after he squeezed the grapes for another customer, can I get other fruit juice from him? Does his squeezing the grapes make the juicer non-kosher? If so, can I get juice if the owner rinses the juicer?

Disclaimer - I asked my rav about the general use of getting juice from a street vendor who does not use grapes. He said that providing that the only thing made is from fresh produce and the knife and cutting board is used only for that purpose, there is no problem.


texts:
The word yetzer is often translated as impulse, inclination

Rabbi Samson Raphael Hirsch's reading of yetzer in Bereshit 6:5 is not that of instinct or impulse, but rather that which the person, qua yetzer, forms.

And in this view i found translations like:
The good and bad imagination
The drive to create good/evil..
the desire to satisfy personal needs or the will of HaShem.

It seems to refer to something inside of us (i know about the explanation that humans were made - vayyitzer - with two yods to refer to the yetzer hara and the yetzer hatov) an impulse or inclination, but also to feelings; desire or drive, and last but not least to our capacity of thinking; imagination, creative thoughts.

How could the yetzer be defined (looking at these areas of the self, emotions and thinking) ?


texts: Swapping selichot of the fourth and fifth days after Rosh HaShanah

texts:
I’ve noticed that some Ashkenazi communities (including those following minhag lita and minhag polin) will sometimes swap the order of which days of selichot are said during the Aseret Yemei Teshuvah.
In a year when Yom Kippur falls on a Monday or a Thursday, they will recite the selichot printed for the ‘fifth day’ of the Aseret Yemei  Teshuvah the day before those printed for the ‘fourth day’ of the Aseret Yemei Teshuvah.
What is the reason for this custom?


texts: I had heard that "Making Aaliyah" is informally used to mean anyone going to Israel (not necessarily moving there, and not necessarily Jewish) for religious reasons. I was more recently informed that "While some may use it in that manner, it is not correct terminology. An observant Jew would never do so." Can anyone elaborate on this, and why this was apparently offensive? Also, why would the "observant Jew" part mean anything, wasn't it used historically just as the definition of the word "ascent" and not originally meaning immigration to Israel by one of Jewish descent?


texts: How would the Rabbis handle a Jew who presents as having psychic or supernatural abilities?

texts:
I was curious if a precedent has been set for how the Rabbis would handle an individual who presents as having supernatural abilities which are forbidden in Torah.

  Let no one be found among you who consigns his son or daughter to the
  fire, or who is an augur, a soothsayer, a diviner, a sorcerer,one who
  casts spells, or one who consults ghosts or familiar spirits, or one
  who inquires of the dead. (Deut 18:11)

Hypothetically: The Jew in question has no attachments to idolatry rituals and doesn't worship foreign gods. They simply are a Jew who has certain abilities.

Precognition (predicting the future)
Reading people (Knowing things about people by look or interaction)
The ability to heal people

How exactly would a Rabbi handle the situation? If the individual is observant and loves Hashem and isn't actively seeking to use their abilities to hurt others, would it be overlooked or would there still be a problem?


texts: If a ger is like a newborn, are they tahor? Can they prepare the para aduma?

texts: If a ger (convert) is considered like a newborn are they tahor? If this is the case then if we were able to find a red cow then shouldn't the ger be able to to prepare the para aduma? Normally the problem associated with preparing the para aduma is the person who makes it must be tahor before doing so.


texts: Are we obliged to say Kiddush Levana or is it in some way optional?

texts:
The laws of Kiddush Levana start with the words
הרואה לבנה בחדושה….
“Someone who sees the moon when it is renewed…..”

This might imply that if one deliberately keeps away from seeing the moon, one is not obliged to say Kiddush Levana..

So, am I obligated to go and see if the moon is visible so I can make the brocho or do I make the brocho only if by chance I see the moon?


texts: Why repeat bracha on Hallel if the shaliach has said it and you have answered amen

texts:
On Rosh Hodesh, before hallel, the shaliach says the bracha on hallel and the kahal answers amen and then repeats the bracha. Why is this bracha treated differently than most others.  Typically, if someone else says a bracha and you say amen you are covered by their bracha.*  (Yes, the person leading the davening can have the intent not to cover you, and you can have the intent not to be covered, but that is an unusual approach.)  Why do we take this unusual approach to the bracha before Hallel?  (All the most so because Hallel is only rabbinic in nature.)

*For example, on Rosh Hashanna the person blowing shofar says the bracha :hear shofar" and we say amen and do not repeat the bracha.


texts: Is gezeirah shavah limited to specific contexts?

texts:
My understanding of gezeirah shavah (GS) was that it

must come from tradition (one cannot invent one's own)
involves identical unnecessary words in (at least) two different contexts
does not have to involve other appearances of this word elsewhere

Apparently I was wrong:
The repeated argument on Shabbat 132a goes like this:

There is a GS of word W in contexts 1 & 2 which proves something about 2 from 1

This is refuted like this:

But word W also appears in context 3 to which the derivation from 1 does not apply.

This seems to imply that GS of a word must apply to ALL appearances
of that word (which does not seem to be the case - we have seen many
GS on relatively common words and this argument - that the GS must
then apply to all "free" appearances of the word - never surfaced).
What am I missing?


texts: The learning methods of children during the time of the Talmud

texts:
The Talmud in various places references children of that period learning a "verse" on a specific day.

In Gittin 56a of Talmud Bavli:

  א"ל לינוקא פסוק לי פסוקיך אמר ליה (יחזקאל כה, יד) ונתתי את נקמתי באדום
  ביד עמי ישראל וגו' אמר קודשא בריך הוא בעי לחרובי ביתיה ובעי לכפורי
  ידיה בההוא גברא ערק ואזל ואיגייר ונפק מיניה ר"מ

  Nero then conducted another test: He said to a child: Tell me the
  verse that you learned today. He said to him as follows: “And I will
  lay My vengeance upon Edom by the hand of My people Israel” (Ezekiel
  25:14). Nero said: The Holy One, Blessed be He, wishes to destroy His
  Temple, and He wishes to wipe his hands with that man, i.e., with me.
  The Romans are associated with Edom, the descendants of Esau. If I
  continue on this mission, I will eventually be punished for having
  served as God’s agent to bring about the destruction. So he fled and
  became a convert, and ultimately Rabbi Meir descended from him.

In Chagigah 15a of Talmud Bavli it says:

  תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב)
  אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי
  פסוקך אמר לו (ירמיהו ב, כב)

  Nevertheless, Rabbi Meir took hold of him and brought him to the study
  hall. Aḥer said to a child, by way of divination: Recite your verse
  that you studied today to me. He recited the following verse to him:
  “There is no peace, said the Lord, concerning the wicked” (Isaiah
  48:22). He brought him to another study hall. Aḥer said to a child:
  Recite your verse to me. He recited to him: “For though you wash with
  niter, and take for you much soap, yet your iniquity is marked before
  Me” (Jeremiah 2:22).

Similarly in Taanit 9a of Talmud Bavli:

  אשכחיה ר' יוחנן לינוקא דריש לקיש אמר ליה אימא לי פסוקיך א"ל עשר תעשר
  א"ל ומאי עשר תעשר א"ל עשר בשביל שתתעשר אמר ליה מנא לך א"ל זיל נסי

  Rabbi Yoḥanan found the young son of Reish Lakish. He said to the boy:
  Recite to me your verse, i.e., the verse you studied today in school.
  The boy said to him: “A tithe shall you tithe.” The boy further said
  to Rabbi Yoḥanan: But what is the meaning of this phrase: “A tithe
  shall you tithe”? Rabbi Yoḥanan said to him: The verse means: Take a
  tithe so that you will become wealthy. The boy said to Rabbi Yoḥanan:
  From where do you derive that this is so? Rabbi Yoḥanan said to him:
  Go and test it.

All of this suggests that the children of this time studied a specific verse in depth each day.  Do we have additional information as to whether the children of this time studied actually one verse a day and that is it?  Or perhaps they studied a range of subjects and halacha but also focused on a specific verse as well and delved into that verse in depth?  I assume the latter (as how else could any student learn all of Jewish law and tanakah!) but I'm curious as to what sources we have on this practice.

Also, do we have information that is sourced on how the learning by students of the specific verse each day was done back then?


texts: Why not count 50 days of the omer instead of 49?

texts:
The verse in Vayikra (23:16) says:

  עד ממחרת השבת השביעית תספרו חמישים יום
  even unto the morrow after the seventh week shall ye number fifty days (OJPS, emphasis added)

In my experience the omer is only counted for 49 days. Is that accurate? In light of the above verse, why is that so?


texts: Exact wording to commit to death penalty

texts:
To incriminate a person for a capital sin requires a warning, to distinguish between intentional and unintentional transgression (שוגג או מזיד, Makot 6).
A person should be warned that the action he is about to perform constitutes a transgression and the punishment for that transgression is [one of the four types of] death.
To be sure the person understands the warning and carries the action intentionally he needs to reply with a certain wording ("שעל מנת כן אני עושה" - "that's exactly my intention").
If the person stays quiet or says something unclear he's not considered Mezid.

The question(s):

What does it mean "שעל מנת כן אני עושה" - intention to carry out despite the punishment or intention to be killed?
What is the general formula that can ensure he is Mezid? Are there special "stop-words"?


texts: What does "Comp." at the end of a posuk's translation mean?

texts:
I.e. 201 results for Comp. here: http://en.wikisource.org/wiki/The_Guide_for_the_Perplexed_(Friedlander)/Part_III/Chapters#CHAPTER_XLVI

I assume it means "end of verse" or something?


texts: "Kanai": What criteria must be met by a defendant charged with murder who claims "kanai" status (halachik answers only please, not hashkafik/musar)

texts:
Much has been written about kanaut, and see for example the famous brother and sister Leibowitz, writing separately, but mine is a purely-halachik question: If someone replicates Pinchas's action, under similar conditions - surely the claim "I am a kanai" would not suffice to prevent being arrested by the Sanhedrin's police, nor enough to immediately dismiss charges during the mishpat, so I assume that there must be some process whereby a kanai would be challenged by a sanhedrin to somehow prove that he meets certain criteria.
מואשם ברצח בועל ארמית (בפרהסיה, 10 עדים, עם התראה וכו') שטוען בהגנתו שפעל לפי  הלכת קנאי, איך הסנהדרין חוקר/קובע אם הוא זכאי לסיווג הזה, ופטור - ז"א בכדי להיחשב 'קנאי' האם ישנם קריטריונים מקובלים בהלכה פסוקה (לא מוסר/השקפה, אלא הלכה למעשה בפוסקים)? האם היה מקרה כזה, מובא בנ"ך או בתלמוד?
.............
Re the point made about hasro'oh: Can someone killing a boel aramis save themselves from the death penalty by simply mouthing the following self-fulfilling prophecy  "I am a kanai (and therefore I am sure I am permitted to do this, so I am sure I am not liable for the death penalty) and therefore your hasro'o doesn't work and therefore indeed I will not be liable for the death penalty for doing what I am doing this second, killing this bo'el aramis".
I imagine that such a person WOULD get the death penalty UNLESS they could somehow prove that they qualify as a kana'i, otherwise noone could ever be killed for killing a bo'el aramis.
Indeed, any murderer could say to the witnesses giving hasro'o "I believe you are not a kosher witness, or you are actually not Jewish or etc, and so I don't believe your testimony will be upheld by Sanhedrin, so I believe I will not be laible for the death penalty" and presto, the hasro'oh doeesn't work, and the killer can't get the death penalty, as they predicted (unless one can prove that the murderer was lying, and did not think the witness was non-Jewish or etc). [It would not be reasonable to ask Sanhedrin to prove that the murderer indeed did NOT think they were a kanai, since it is impossible to prove that at that moment this was not his belief. Unless one thinks the person truly believes it, and tha tthis is a symptom of mental ilness, and then they can be exempted from the death penalty for that reason.]
Also: someone could kill a Jewish husband having relations with his Jewish wife in public and not get the death penalty , by saying to the witnesses "this woman is an Aramis" and so as a kanai I can kill him" and the hasro'oh wouldn't work, etc, unless one can prove he didn't in fact believe she was an Aramis...Maybe the wife could claim she is actually an aramis, and then SHE can kill her husband claiming SHE is a kanai?... ]
Since this first scenario above is a good way to murder and escape the death penalty, I believe the question IS realistic [now try and prove I don't believe that ! :) ], certainly far more so that some rather exotic scenarios discussed in the gemoro. In any case, my question still stands "Is there any halachic discussion of this". I assume the commenter believes there is not, but is this known for a fact?


texts:
I understand that if the father commands to go against the torah there is no obligation to listen to him,

But what if it is against midas chasidus (e.g. he is commanding his son to take a gift (either from him or from someone else) but his son does not want to take it choshen mishpat 249.5) what takes preference?


texts: Why angels are needed in a monotheistic religion?

texts:
Moshe's questions about angels made me think:

We see that G-d "acts" in the world either through angels (Sdom) or by "Himself" with no intermediator (Exodus).

Why angels are needed at all in a monotheistic religion? And what would be missing if there were no angels, e.g. G-d was acting totally alone?


texts: Person in Eretz Yisrael making Eiruv Tavshilin for Bnei Chutz L'Aretz

texts:
This might seem like a "funny" question. I don't think this would be permitted and I really have no basis to think why it should be however I'm trying to work out why this wouldn't work (or perhaps maybe it would!) In any case this is my introduction in order to avoid any comments of "why do you think this would be good!?"

Yom Tov comes out on Thursday. Those in Chutz L'Aretz (those that live outside of Eretz Yisrael) keep Friday also as 2nd day yom tov. The same is those from Chutz L'Aretz that are in Eretz Yisrael (they also keep Friday as 2nd day yom tov.) Such a person needs to make an Eiruv Tavshilin in order to cook on Yom Tov for Shabbos. In a normal case if one was not made, the Rov of the city usually makes one that people can rely on in particular situations. In this case however there is no "rov" making one since it's in Eretz Yisrael. But let's say a rov did make an "eiruv tavshilin" would this help in order for the person to cook? What about if the rov made it before yom tov? What about if the rov made it on Friday and had in mind that it should work for this person? Would this help?


texts:
I know that if someone sees someone he hasn't seen in 30 days, he must say shehechiyanu. I have two questions regarding this.
Firstly, If I haven't seen someone for 30 days, and I see them via video chat after 30 days do I say shehechiyanu?
Secondly, what if I see someone in person for the first time in 30 days but we have been video chatting since then. Would one say shehechiyanu in that case?
Thank you!


texts: Oops! Out of wine for the 3rd cup. What do we do?

texts:
Let's say a family invited guests who are big wine drinkers. They drink extra wine during the meal, and by the time they get to the 3rd cup, there's no wine (or grape juice) left.

What should they do (for the last 2 cups - not the drunk guests :-)?


texts: After standing still for Kedusha, some people move after saying Yimloich, whereas others wait until after the Chazan says Hokail Hakodoish. What is the correct way?


texts:
I've heard that the chapter in Tur (and, consequently, Shulchan Aruch) that deals with the shofar is number 586, the gimatriya of "shofar". I've also heard that the chapter number (240) for tz'nius (in Orach Chayim) matches that for kibud av vaem (in Yore Dea) as a way of teaching us that parents' tz'nius can lead to the children's kibud for them.

I'm seeking a list of such intentional chapter numberings in the Tur: those that were intended by the author to be meaningful. Can you please supply whichever you may know about?

Part of the reason I suspect they may really exist (besides, of course, that I've heard they do, as mentioned above) is that the Tur's author refers often to gimatriya and acrostics in his short commentary on Chumash.

Note: I'm not seeking whatever interesting chapter-number facts you might happen to notice, or someone else noticed. Rather, I'm seeking only such chapter-number facts as some Judaism authority[1] has claimed were intentional on the part of the author of the Tur. Every answer below should cite some source that not only indicates the interesting number fact but also claims that that was the author's intent. (Thus, too, I hope that some answer(s) below will contain the shofar and tz'nius facts, since I currently have no source for them.)

[1] or a Tur authority, like an historian or a biographer


texts:
What is the relation between kosher and healthiness?   G-d wants us to eat properly but also to be healthy. For example, it is better to try not to eat too much meat (even if it's kosher), and more vegetables and fruits.

So does kosher mean we are eating healthy?


texts: Capital Punishment and Kares simultaneously

texts:
I always understood that if a person does something that warrants capital punishment, and there are witnesses who warned them against the crime, that's all they are punished with. If it was done intentionally but without witnesses or a warning, for certain crimes they get punished instead with kares. But I wouldn't think that the person who is getting the capital punishment also gets kares.

The Rambam in Sefer HaMitzvos in a few places sounds like this. For example, at the end of Mitzvah Lo Sa'aseh #336 he writes:

  הנה התבאר מכל מה שקדם שהעובר על לאו בתו ובת בנו ובת בתו הוא בשריפה, ואם לא נחקרה העדות בכרת אם היה מזיד, ואם היה שוגג באחת מהן יקריב חטאת קבועה

  Behold, from all the above it has been explained on the prohibition of a person with their daughter, son's daughter, or daughter's daughter that the punishment is death by fire. If there wasn't sufficient testimony then the person gets kares if it was intentional, and if it was unintentional they bring a chatas offering.

However, in the next mitzvah, #337, he writes differently:

  חייב שריפה אם נחקרה העדות, הוא בכרת גם כן אם היה מזיד. ואם היה שוגג יקריב חטאת קבועה

  They're punished with death by fire if there were witnesses. If they were intentional they also get kares, and if unintentional they bring a chatas offering.

Am I misunderstanding the Rambam? Was my whole premise mistaken?

The above quote from #337 is from the Frankel Edition. However, the version on Sefaria (which they say is the Warsaw 1883 edition) reads differently, in a way that there's no issue:

  חייב שריפה. ואם לא נחקרה העדות בכרת אם היה מזיד. ואם היה שוגג יקריב חטאת קבועה

  They're punished with death by fire. If there weren't sufficient testimony, they get kares if it was intentional, and if unintentional they must bring a chatas offering.

I decided to check the Rav Kapach edition, and his is like the Frankel edition. The original Arabic reads:

  ילזמה שריפה אן אסתקלת אלשהאדה, והו בכרת איצ/א אן כאן מזיד, ואן כאן שוגג יקרב חטאת קבועה.

My Judaeo-Arabic is pretty rusty, but judging from other mitzvos in this sefer, the word איצ/א means גם, or "and".

Something relevant is the following foonote (#70) on the word גם in Rav Kapach's edition:

  במהדורתי הקודמת הושמטה תיבת "גם" כי לא הובנה

  In the previous edition of my work, the word "also" was removed, since it's incomprehensible.

What this shows is Rav Kapach is also bothered by this question. I don't know why he added back the word "also" if he doesn't understand it. I guess he wanted to be faithful to the original text. Does anyone explain this?

Edit: I just saw the Rambam at the end of #352 says explicitly my premise:

  וכן התבאר לך שכל מי שנתחייב מיתה בבית דין איזו מיתה שתהיה הנה האיש ההוא בכרת גם כן כשלא המיתוהו בית דין או לא נודע לו

  It has also been explained to you that anyone who is liable to the death penalty, whichever death it is, they also are subject to kares when they aren't put to death, or their crime wasn't known.


texts: Is one allowed to use can openers on shabbos or chag?

texts:
Is one allowed to use a can opener on Shabbos or Chag to open things like canned veggies etc?

Also on Shabbos or Chag may one open canned food that has the pull tab and doesn't require a can opener?


texts: Orientation of Kahati's map of the Beis Hamikdash

texts:
R' Kahati's map of the Beis Hamikdash - that is printed just before the beginning of Meseches Midos - has South at the top and North at the bottom. I have always found this a little confusing, being used to maps being oriented with North at the top. Is there any reason for this?

I note that the map of the complete Har Habayis that is printed on on the previous page of Meseches Midos has West at the top. Perhaps the reason for this is to fit the rectangular Har Habayis on one printed page.


texts: Laws pertaining to dress for men during fitness activities

texts:
What are the rules pertaining to a male doing a physical activity:

If the kipa keeps falling off, is it necessary to wear it?

What about modesty? If in the comfort of your own home, can you go topless during an exercise?

What about running in the park? Is a t-shirt and shorts outfit fine?


texts: If a Chosson & Kallah during the first week they got married attended a Bris, should the assembled recite Sheva Brachos after Bentching?


texts: Why does Nusach Ashkenaz skip מה רבו on Shabbos?

texts: In the birchot keriat shema of Shabbat morning, we add a number of pesukim in the beginning, and we switch the piyut of קל ברוך גדול דעה for the piyut of קל אדון. But all the pesukim said on a weekday are still said, with the exception of the second: 'מה רבו מעשיך ה. It is said in Nusach Sefard, right after המאיר לארץ. Why is it skipped in Nasuch Ashkenaz?


texts:
Which mitzvos did Adam have before eating from the tree?

Posible options:
1 - Not to eat from the tree.
2 - (the above +) to have children.
8 - (the above +) 6 mitvos
9 - (the above +) tzedoko


texts: How does one perform an exorcism in Judaism

texts: What are the steps one must perform in order to conduct a Jewish exorcism ritual?


texts: Is it ok to use less than 10 pieces for bedikas chametz

texts: i have always hid 10 pieces of chametz for bedikas chametz. Are there other minhagim other than 10 pieces?


texts: What are clear and concise translations of the various meanings of "Ruach HaKodesh" in English?

texts:
The Wikipedia entry for "Holy Spirit (Judaism)" identifies this English term with the Hebrew term Ruach HaKodesh1, but also indicates that Ruach HaKodesh can mean a higher spiritual state of an individual. I am looking for clear and concise English terms for the various meanings2 of this phrase as it's used in Judaism.

1. Which also motivated this related question: "Ruach haKodesh and Shekinah?"
2. If there are more meanings than the two I mentioned, please add those, too.


texts: What are we "celebrating" on Shmini Etzeres?

texts: According to the Gemorah in Sukkah Daf 48a Shmini Etzeres is a Chag in and of itself. However what exactly is the "chag" of Shmini Etzeres. Sukkos we are commemorating the Anei HaKavod, Pesach is Yetzias Metzriam, Shavuos is Matan Torah. What exactly are we "celebrating" on Shmini Etzeres?


texts:
The Sefer HaPanim (Daf 11) says,

  מי שנזהר מלדבר בשעת התפלה מסוגל לאריכות ימים ושנים טובות

  One who is careful not to converse during prayers is bound to live a long life and have a pleasant old age.

1) Is there anywhere in the Torah, Gemara or Sefarim that mentions what the reward is for not conversing during prayers?

2) What type of rewards are mentioned?


texts: Rock and Roll: Why did Yaakov roll the rock off of the well? What was his objective?

texts:
Genesis 29:10

  (10) And when Jacob saw Rachel, the daughter of his uncle Laban, and
  the flock of his uncle Laban, Jacob went up and rolled the rock off
  the mouth of the well, and watered the flock of his uncle Laban.

1)  Why did Yaakov roll the rock off of the well?  What was his objective? Was he trying to demonstrate his strength? If so, why? He could have just waited for the normal procedure of the shepherds removing the rock as a group. Why even get involved?

2)  Yaakov ultimately wanted to find Lavan, why did he need to go through all the conversation with shepherds (previous verses) and remove the rock?  Why not just go to Lavan’s house and say hello?

3)  Why does the Torah include this story?


texts: I've heard that the reason Joseph knew he could marry Osnat was because he saw her wearing a locket / pendant with a Hebrew inscription on it so he knew she was a Hebrew.  Has anyone heard this story and what is it's source?


texts: Preferred method for providing hot water on Shabbat

texts:
I'd like to have hot water available for making tea and the like on Shabbat. What is your preferred method for this, and why?

Do you use an electric urn? If so, what brand and features? Is it durable? Is it easy to keep clean? What Halachic issues do I need to worry about?

Do you use a kettle on a hot plate?


texts: Why do we say the complete Hallel on Chanuka?

texts: On Rosh Chodesh and after the first days of Pesach we say Chatzi Hallel. Why on Chanuka do we say Hallel Shaleim?


texts: Can you say amen to a bracha if you hear the last part, see a gesture of ending, or is it only if you hear all of the brachah.


texts:
Me (quoting Ester 9:7–10):

  7 And Parshandasa and Dalfon and Aspasa
  8 and Porasa and Adalya and Aridasa
  9 and Parmashta and Arisay and Ariday and Vayzasa,
  10 the tensome of the sons of Haman ben Ham'dasa, terrorizer of the Jews, they killed....

My kid: Why are the ten names split up over three p'sukim?

Me: I don't know. Maybe it was too long for one?

My kid: I've seen p'sukim longer than all three put together!

Me: Good point.

The truth is that, as noted in a comment, this question may be a little weak — perhaps that's just how the authors of Ester liked to write — but the same question applies to Sh'mos 1:2–4, where I expect a stronger answer than "the author just liked to write that way". So consider my question to be about those (and similar) p'sukim in Chumash instead, if you prefer, although I ideally would still like an  answer about the specific p'sukim in Ester quoted above.


texts: How Come Noah's wife's name is not recorded in the Bible

texts:
Adam wife was Eve,
Abrahams wife was Sarah.
Etc.

But how come the Bible never records Noahs wife's name?
Do any scholars know if it's recorded elsewhere?