texts: Why wasn't Reish Lakish punished for his crimes as a bandit?

texts:
Rabbi Shimon Bar Lakish is known to have been a bandit before repenting and becoming a Rabbi.

Banditry involves thievery and violence.

Would the Sanhedrin/Beis Hamidrash have an obligation to flog or execute him for these crimes?  For simplicity, let us ignore any sins committed during gladiator performances.

If not, was it simply because he left fewer than two surviving kosher witnesses?

Was the Sanhedrin's "secular authority" not invoked because he was clearly of no future danger?


texts: the land from which you brought us out = Egypt?

texts:
Dvarim 9:28 reads:

פֶּן־יֹֽאמְר֗וּ הָאָרֶץ֮ אֲשֶׁ֣ר הֽוֹצֵאתָ֣נוּ מִשָּׁם֒ מִבְּלִי֙ יְכֹ֣לֶת יְהוָ֔ה לַֽהֲבִיאָ֕ם אֶל־הָאָ֖רֶץ אֲשֶׁר־דִּבֶּ֣ר לָהֶ֑ם וּמִשִּׂנְאָת֣וֹ אוֹתָ֔ם הֽוֹצִיאָ֖ם לַֽהֲמִתָ֥ם בַּמִּדְבָּֽר׃

Lest the land whence Thou broughtest us out say: Because Hashem was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness.

The Torah doesn't waste words, or even letters for that matter.
If the Torah adds a seemingly extra letter (or omits one) – that's because the Torah wants to teach us something.
Why does the Torah use this round-about way when referring to Egypt here and not just say pen yomru mitzrayim... similar to Bamidbar 14:13:

וַיֹּ֥אמֶר מֹשֶׁ֖ה אֶל־יְהוָ֑ה וְשָֽׁמְע֣וּ מִצְרַ֔יִם כִּֽי־הֶעֱלִ֧יתָ בְכֹֽחֲךָ֛ אֶת־הָעָ֥ם הַזֶּ֖ה מִקִּרְבּֽוֹ׃

And Moses said unto Hashem: 'When the Egyptians shall hear – for Thou broughtest up this people in Thy might from among them.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Source of the first verse of the sectarian

texts:
It has been proposed that Rabban Gamliel quoted from Matthew 5 17 in his debate with a sectarian in maseches Shabbos 116a-b. See here http://www.jewishencyclopedia.com/articles/6495-gamaliel-ii

My question is concerning the sectarian's original quote. That a son and a daughter  inherit equally. Is this an actual quote from somewhere?

Note the Yerushalmi in Bava Basra 8:1 says the חכמי עכום had a drasha for this law of theirs. But I'm seeking for a simple way to read the Bavli according to this understanding.


texts:
The phrase אימתי קאתי מר in the Chassidic song is usually translated "When will the Master come?"

How exactly is the form קאתי derived? If I understand correctly, it must be a verbal form (whether Hebrew or Aramaic) but it does not seem to look like one. Can anyone please clarify what its root, binyan, tense, person / gender / number are? How is it vocalized? Does this word occur elsewhere in the mekorot or have any cognates, or any story behind it?

Note: it may well be that this question is off-topic for Mi Yodeya; apologies in this case - I could not find a better forum to ask it.


texts: Who takes care of a widow who has no brothers and no sons?

texts: According to Halacha or Talmud, who takes care of a widow, whose husband had no brothers, and who herself has no brothers and no sons and no daughters?


texts: Why did the angels object to the Torah being given to Moshe – what did the angels think?

texts:
The well-known Gemoro Shabbos 88b reports the angels protesting against HKB”H giving the Torah to Israel. HKB”H tells Moshe to answer the angels and Moshe shows that the Torah is only applicable to humankind.

So why did the angels object? What did they think?

My ideas were:

The angels saw a different (mystical?) Torah and were not aware of its human application.

The angels thought that the generation was not worthy but it might be given later.


texts: What are the consequences of homosexuality?

texts:
We all know that homosexual intercourse is forbidden in Judaism (directly from Torah).

But that it also has consequences in the spiritual world as everything in the physical realm has its correspondent in the spiritual world (also well written on gate of holiness):

"However, the spiritual
sustenance of the holy soul is drawn to it through the fulfillment of the Torah, which consists of 613
mitzvoth, corresponding to the 613 organs of the soul. Thus the Torah is called “bread”, as in the, “Come, partake of My bread”. Each of the 248 organs receives sustenance from a specific
mitzvah that relates to that organ. However, if a person lacks the fulfillment of any mitzvah, the
organ specific to that mitzvah will lack the sustenance drawn to it from the four letters of HaShem. "

See:
https://www.chabad.org/kabbalah/article_cdo/aid/380900/jewish/Male-Souls-and-Male-Sons-93.htm

I want to know, what are these consequences in the SPIRITUAL REALM?
i know many of the physical consequences.

I'm not talking about someone that did it with love or something like this. I'm talking purely about the sexual act and energy transmission.

semen has spiritual force and that males are more givers and females receivers. How can this semen from man to man affect both of them? How is this given to sitra achra?

How can this person recover from this sin?

Please answer with kabalistic sources.


texts: Non-Jewish father: son of whom for an aliyah?

texts:
Let's say there is a person born of Jewish mother, but not a Jewish father. To further complicate things, the mother was raised secular and at a later point converts to Christianity. Does her change and religion change her status in any way, meaning she should not be named?

If so, whom should the person receiving the Aliyah say he is the child of?


texts: Does Birkas Hamazon eliminate the need for bracha acharona on foods eaten before?

texts:
Someone ate something which, in and of itself, requires a bracha achrona (e.g. Al Hamichya or Borei Nefashos) and carelessly moved on to eating bread before reciting said bracha achrona. Should one say the bracha achrona for the first food in addition to birkas hamazon or would birkas hamazon alone (b'dieved) satisfy this requirement?

Also, would I be required in such cases while reciting birkas hamazon to have kavanah about the food I had both during and before the meal?

Related situation: Does birkat hamazon cover dessert (and other items requiring a separate bracha rishona during the meal)?


texts:
As explained in Taamei Haminhagim #950, the minhag of bedeken comes from the Pasuk in Chayei Sarah:

"And she said to the servant, ‘Who is that man walking in the field towards us?’ And the servant said, ‘He is my master.’ And she took the veil and covered herself.”

If the basis for the minhag of bedeken comes from the verse, "And she took the veil and covered herself", then why is the Chasan the one who veils the Kallah? Why doesn't the Kallah veil herself? Wouldn't the minhag follow the Pasuk better if this were the case?


texts: Origin of "May God Avenge His Blood" (הי"ד)

texts: What is the origin (i.e earliest usages) of appending הי"ד ("May God Avenge His Blood") after the name of a murder victim.


texts: Source in Tosafos for playing ball on Yom Tov

texts: I know there is a Tosafos in Beitza 12a that discusses playing ball on Yom Tov,  but I remember learning another Tosafos which said something like "for children under nine  it would be permitted on Yom Tov".  I'd appreciate it if someone could help me find where that is.


texts:
The UK is currently under a strict lockdown, prohibiting the leaving of one's home for any other than the following purposes:gov.uk

  Shopping for basic necessities, for example food and medicine, which must be as infrequent as possible.
  One form of exercise a day, for example a run, walk, or cycle - alone or with members of your household.
  Any medical need, or to provide care or to help a vulnerable person.
  Travelling to and from work, but only where this absolutely cannot be done from home.

  (…)

  In addition, the Government is stopping social events, including weddings, baptisms and other religious ceremonies.

Have any rabbinical authorities given any advise regarding married women going to mikvah?


texts: Are there any writings which speak to the spiritual aspects of different materials (Metals/Wood/etc.)?

texts:
I found an article on Chabad which got into some spiritual ideas around metals. It specifically touches on Gold, Silver, and Copper and relates each to various concepts of holiness and spiritual qualities and the soul and so on.
It was an interesting read and I haven't heard of metals spoken about and related to spiritual philosophy in such a way. I was curious if there are any books or writings or philosophies which codify and organize these or similar ideas about elements?

Metals
Woods
Elements
Things of this nature


texts: Please explain anomalies in phrasing of Succot sacrifices (B'midbar 29:17-39) - Part 3

texts:
The description of the Mincha and libations and the majority of wording (and trope) fof the Succot sacrifices described in B'midbar 29:12-29 are identical except for the following change occurring at the end of each days sacrifice description. I am showing just the very end to point out the differences:

Day 1 (verse 16) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃

Day 2 (verse 19) - וּמִנְחָתָ֖הּ וְנִסְכֵּיהֶֽם׃

Day 3 (verse 22) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃

Day 4 (verse 25) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃  (identical to day 1)

Day 5 (verse 28) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃  (identical to day 3)

Day 6 (verse 31) - מִנְחָתָ֖הּ וּנְסָכֶֽיהָ׃

Day 7 (verse 34) - מִנְחָתָ֖הּ וְנִסְכָּֽהּ׃  (identical to day 1 - seems to be the majority pattern)

Day 8 (verse 38) - וּמִנְחָתָ֖הּ וְנִסְכָּֽהּ׃ (same as day 3)

In answering this question, I'm mainly interested in the two unique ones which I have bolded - days 2 and 6. These stand out the most. However, if you can answer why, in general, there is a pattern change, that would also be useful.


texts: Seeking a source for Keruvim as destructive angels vs saintly children

texts:
I was wondering if anyone could please help me - I am seeking the source for the following vort:

The Keruvim in Bereishis are described as destructive angles guarding gan eden, but we know them also as the two saintly children on top of the aron kodesh. The idea being that children can either be destructive or saintly it’s in the hands of the parents to ensure that the right result comes out.

I have seen this idea written in the name of Rav Yaakov Kamenetsky zt"l, firstly in the notes of the Artscroll stone edition Chumash Bereishis 3:24 as well as here. However I have checked in the Emes L'Yaakov al HaTorah and also on Gemoro Sukka where it talks about the height of Aron Kodesh and the Keruvim, and I'm yet to see it. Was it just something he said in a shmuess or is it actually recorded somewhere?

I have also seen it b'sheim R’ Moshe Mordechai Epstein zt”l, Rosh Yeshiva of Knesses Yisroel Slabodka - but I wouldn't know where to begin on that front?

Does anyone have any idea?


texts: What do we learn from the huge cluster of grapes?

texts:
The spies brought back a huge cluster of grapes, on a pole carried by lifting it at both ends.  Presumably that sample was typical of the produce.

Was the land equally fertile 40 years later when we entered the land?  If not, why is there no mention of that.  If so, when did the land become less fertile?


texts: Can a single-parent father be exempt from time-bound mitzvot?

texts:
Rabbis such as Abudraham have explained a woman's exemption from positive time-bound commandments (mitzvot shehazman grama) in terms of a woman's ongoing and preliminary role in supporting her children/husband in the home (see here).

I'm wondering about single-parent fathers, in which for whatever reason, the father is alone in raising his children. Certainly, the constant mitzvah of infant-care, coupled with the burden of providing an income, must be overwhelming. I suspect this is becoming more prevalent  in modern times, and I am familiar with a single-parent father who works from home in order to take care of his little children.

In such a scenario, would there be any leniency to exempt the father from certain time-bound mitzvot that might be near impossible to fulfill (i.e., praying shacharit while needing to supervise an infant)? Until such a father finds a new wife or some kind of other support system, could he be exempt like a woman in certain mitzvot?

Also, has this ever come up in rabbinic literature?


texts: Halachic consequences of throwing Tefillin (inside double bag) to floor

texts:
Imagine that a person with anger throws Tefillin to the floor, but the Tefillin are inside two bags.

What are the Halachic consequences?


texts:
After scouring the internet for various legitimate medical cures to a certain innocuous virus, several obscure websites suggest suckling directly from the teat of a goat (mirrored by several people my wife has recently spoken to…).

Discounting the medical aspect of this topic (or life threatening situation), are there any halachic issues regarding children and/or adults suckling directly from a kosher animal?


texts: Does hamotzi need to be recited again if a meal is interrupted and resumed later?

texts:
Let's suppose one recites hamotzi, eats some bread, has a few bites of the meal, and then is interrupted by some matter.  Some time later, one returns to the table to resume the meal.

Is it necessary to recite hamotzi again?  My hunch is that the answer depends on how much time has elapsed during the interruption:  if several hours have passed, then one might argue that one is actually beginning a "new" meal, requiring new brachot, but if only a few minutes have passed, that would not be necessary.  Is that hunch correct?

The general question of "When does a meal 'expire'?" seems related to the question of how long one has to recite birkat hamazon, but in that context the relevant fact is whether one is still full.  In the scenario I describe, one has not yet eaten enough to be sated.  (Also please note that I am not asking about an interruption between reciting hamotzi and eating the bread.)

To clarify:  The question is not about reciting birkat hamazon.  It is about whether one needs to recite hamotzi again on returning to a meal that had been interrupted.

Edit: Per Jay's answer, it seems that the critical factor is not the duration of the interruption, but rather the nature of the interruption, i.e. what exactly the person does during that interval.  So in order to sharpen the question, here are some of the kinds of interruptions that I am wondering about.  Are there any general principles that would help one distinguish which of these would require a new hamotzi?

Taking a phone call
Chatting with a neighbor at one's own front door
Chatting with a neighbor who comes to the front door, and is then invited in to sit in the living room
Chatting with a neighbor at the neighbor's own house
Getting more food from the fridge or oven
Picking vegetables or fruit from the garden, to add to the meal in progress
Getting a bandage for an accidental cut (either for oneself, or for someone else at the table)
Using the restroom
Being called away to complete a minyan at another location

Some of these involve a "change in location", but others (e.g. #5) do so only nominally.


texts:
Is farming virtual currencies(like world of warcraft gold) in online games and then selling it for real money allowed?
Is it considered like stealing from the company that owns the game?
Is boosting players for real money in games like league of legends allowed?
Is selling game accounts for real money allowed?

It is stated in most TOS that it is forbidden to sell currency and accounts.

Also in some TOS it is stated that the company owns everything in the game.

Boosting is also not allowed.

Farming currency means acquiring it by doing certain actions in the game like killing monsters and then you give it to someone else in the game and he gives you real money outside of the game.

Boosting means someone pays you real money outside of the game for you to play from his account and increase his rank.

Also in some games the company sells the currency for real money inside the game but its much more expensive and when you sell the currency outside without the approval of the company you place a lower price and thus causing players to dont buy from the company.

But it is you who makes the gold and the account by playing.


texts:
Does anyone know of a good online resource for how to make the letters for Sefer Torah, tefillin, mezuzot, based on the Mishnah Berurah's Mishnat Sofrim (siman 36) or Keset Hasofer (Ch. 5), and/or other sources like Beit Yosef, Shulchan Aruch Harav, Aruch Hashulchan? I find these sources really really hard to read without pictures, just full of ambiguous phrases like "such and such is turned up" or "with a corner, but curved" (see Peh). And loads of others.
To me, that would include

Good sharp, full-sized pictures, with
Annotated text, with indications on exactly which part of the picture is indicated by a particular hard-to-read phrase, maybe with Right and Wrong pictures. Maybe lechatchilah/b'diavad pictures.
Alternate pictures for Ari Zal, Veilish, etc., for comparison.
Maybe alternate pictures if there is a machlokes on what the Mishnat Sofrim meant, etc.

In other words, not just pictures of the letters, but help from the pictures in learning these sources.
Someone pointed out to me that the poskim had pictures in front of them when they wrote their text, i.e., the written letter(s) themselves that they were describing. It's hard to replace that with words.


texts: The Origins of the Zohar - Why is it accepted as being true?

texts:
I've read arguments and counter arguments for the origins of the Zohar and I'm perplexed.

I personally accept the truths in kabbalah and chassidut, but I didn't realize how the Zohar sort of just "appeared" one day in 13th/14th century. Le-havdil, this sounds like how other religions start; with one man claiming to have found an ancient text he won't let anyone else see.

For sure, there are traditional arguments - and even secular academic ones - that paint a better picture of events and present other possibilities for the provenance of the texts of the Zohar.

My question is: With such a shaky story, do we say that Zohar is accepted based on the truth it contains (i.e. regardless of where it is actually stems from) rather than the mesorah (since it apparently doesn't have one)?


texts: Rav Moshe on Midrash about Avraham sending his son to get water

texts:
I recently read the following here p.8 (third column):

Similarly, Reb Moshe comments on the Midrash that is critical of Avraham Avinu for sending his son to get water for his guests instead of getting it himself. Asks Reb Moshe, perhaps Avraham was trying to train his son in the mitzva of hachnossas orchim (hospitality). To this Reb Moshe answers that if someone wants to educate his son in a mitzva, the most effective method is for the son to observe his father performing the mitzva, rather than having the father instruct his son to perform the mitzva!

Does anyone know please:

The source for this Midrash?
The source for the Reb Moshe? I looked at the Darash Moshe on parshas Vayera and I couldn't find any reference to this? Am I right in assuming this analysis is going on the verse in Bereishis 18:4

EDIT
I accessed the newer version of Dorash Moshe via the Otzar website and found the relevant piece here (thanks @NT) - but there is no mention of the Midrash cited in the above quote.
Can anyone advise about the Midrash?


texts: Rosh Chodesh Av versus the rest of the 9 days?

texts: Is Rosh Chodesh Av any different than the rest of the nine days in terms of stringencies otherwise applicable during the nine days and the three weeks? For example, is there any heter to listen to music on Rosh Chodesh Av?


texts: Not so many years ago, a plumba (apparently created by Rabbi Jacob Joseph) -- a metal tag attached to the wing of a kosher chicken indicating that it was, indeed, kosher -- on a kosher chicken was the norm.  Now I hardly ever see them.  Where did they go?  Why did the rabbis stop requiring that plumbas be attached to kosher chickens?  Is there some other sign that we can rely upon?


texts: Difference of term to mean "remembrance"

texts:
In Vayikra (Lev. 24:7) , the term אזכרה is used. It seems to mean "remembrance" (gleaning that from Rash"i's translation.) However, another word used to mean remembrance is זכרון .

I ran a word search on אזכרה and related forms to see where this appears in Tana"ch. Indeed, it is rare. It seems that it occurs mainly in the book of Vayikra:

2:2, 2:9, 2:16, 5:12, 6:8, 24:7 (just mentioned)

and once in Bemidbar 5:26.

The commonality with all these verses, is that they are discussing something about some form of  מנחה a "gift" sacrifice.

Why is the term אזכרה reserved for this situation instead of זכרון ?


texts: Why did Yaakov Avinu tell Yosef to place his hand by his thigh?

texts:
In parshas Vayechi 47 29 Yaakov Avinu tells Yosef to place his hand by his thigh. We find this expression used by Avraham Avinu in Chayei Sarah 24 2 with an explenation by Rashi that an object used for a mitzvah needed to be held for the shvua and Avraham chose his mitzvas mila because it was his first mitzva, and he got it through pain, and it was precious to him.
None of this applies to Yaakov, so why did he choose it? There is even a Medrash that says Yaakov was born without a foreskin so there is no object of mitzva at all.


texts: Is a single male permitted to light the shabbat candles and say the blessing? And if so, how many candles? Do the rules change based on whether alone or in the company any single females?


texts: Why does Eliyahu appear at a brit milah?

texts:
There's really not much to add here...

What's the connection between Eliyahu and the Brit Milah? We have a kiseh shel eliyahu (Chair of Eliyahu) and we mention his name when the infant is placed on the chair.


texts:
In Eicha (and in Kinnot), there's mention of a "Cohen and Navi" that was killed.
Traditionally, this is ascribed to a Navi Zecharia who lived in the time of Yoash who was killed in the Beit Hamikdash.

I am only aware of two original references to the story -- a minor mention in Divrei Hayamim (II 24:20-22), and a story in the Bavli (Sanhedrin 96b) about Nevuzeradan.  I was wondering if there were any other sources or takes on this, as this seems quite incomplete (e.g. who exactly Zecharia was, what the reason for his killing was, and why it was deemed so evil that his blood remained boiling for 200 years).

Specifically:

1) There have been many Neviim who were murdered, and yet this is the only one (that we know of) that was given significance by the fact that the blood remained boiling for 200 years.  It seems to me there must have been a reason beyond a "kohen and navi" for this to happen.

2) This event was accorded significance by the Rabbis (the fact that the story of Nevuzeradan is brought down in Talmud), and yet we know more about Nevuzeradan than Zecharia .  I am looking for any other midrashic sources that can reference either half of the story, or any rabbinical source that examines their importance.


texts:
On one hand having good middot is the Mitzva of holachta bdrachav.
And the mitzvah of ledavka bo is to connect to Talmidai chachomim

But I see that ledavka bo is also explained as having good middot (Tanya (the teaching of our Sages, of blessed memory, on the verse, “And to cleave unto Him”: “Cleave unto His attributes.”) and Pele Yoetz)

How/why did ledavka bo become the same as holachta bdrachav?


texts: If a non-Jew steals is he liable to the death penalty?

texts: Stealing is a Noahide commandment. If a non-Jew violates a Noahide commandment, he is condemned to be put to death. Does this mean that if he steals a shave perutah ( שוה פרוטה, a tiny amount) or something he must be put to death?


texts: Why is chabad not worried about putting their head down when saying "l'david" when the Zohar says its dangerous?

texts: Why is it Chabad's minhag to put their head down when saying "L'david" when the Zohar says its dangerous to "fall on ones face" when reciting it?


texts: Davening: which parts are recited silently?

texts: Which parts in Shacharis should be said aloud, and which parts should be recited silently to yourself? Obviously the Amidah should be silent, but what about Hodu, Boruch Sheamar, etc.?


texts: Where in the Talmud does it say, if it indeed does, that one who’s thoughts are heard lives a life not worth living?

texts: In Chumash shiur in Yeshiva, I think I remember hearing that in the Gemara somewhere it says that “one who’s thoughts are heard lives a life not worth living”, or something like that. If it does say such a thing, where is it written?


texts: Avraham's ten tests and the miracles in Mitzraim

texts:
Avos d'Rebbi Nassan* 33 recounts that corresponding to Avraham's ten tests,1 Hashem performed ten miracles for the Bnei Yisrael in Mitzraim2 and struck the Mitzriim with ten makkos, and likewise He performed ten miracles for them at the Yam Suf3 and struck the Mitzriim with ten makkos at the Yam Suf.4

Do any of the commentators explain the connection between Avraham's ten tests and these other lists of tens? Is there a 1:1 comparison between each of Avraham's tests and one of the miracles performed for his descendants in each circumstance?

*Henceforth ADRN

1The list presented in ADRN appears to be: (1) the command to go to Eretz Yisrael; (2) the ensuing famine there; (3) sending away Yishmael; (4) Akeidas Yitzchak; (5) sending away Hagar; (6) Sarah's abduction(s); (7) the war with the four kings; (8) the nevuah at the Bris Bein HaBesarim that his children would be slaves; (9) Ur Kasdim; and (10) Bris Milah.

2That is, that the Bnei Yisrael were shielded from the Makkos (Bartenura to Avos 5:4), and likewise in the next clause.

3The list presented in ADRN is that Hashem made the ocean into (1) tunnels, (2) a plain, (3) divided parts, (4) mortar, (5) a desert, (6) fragments, (7) rocks, (8) dry land, (9) walls, and (10) flasks/fresh water, and it brings pesukim for each of them.

4ADRN subsequently explains that Hashem used ten "weapons" against the Mitzriim, measure for measure to the weapons they used against the Yisraelim, and brings pesukim for each of them. They are: (1) a thundering voice; (2) a bow; (3) arrows; (4) swords; (5) lances; (6) shields; (7) bucklers; (8) spears; (9) hail; (10) fiery coals. I'm not sure how many were literal and how many were metaphorical.


texts: Does the Jewish tradition command Jews to love Christians?

texts: Does the Jewish tradition command Jews to love Christians, who believe in a triune (trinity) God and believe that Jesus is God or a part of the triune God? If so does this extend to fringe minority Christian groups like Mormons, Unitarians, etc. who don’t believe Jesus to be God?


texts: Is there any reason why some people's names in Tana"ch include their grandfather (or beyond)?

texts: In most cases, when peole's names are mentioned in Tana"ch only their and their father's names are mentioned (e.g. - Yehoshu'a bin Nun). In some cases, the grandfather is also mentioned (e.g. - Betzalel ben Uri ben Chur) and in only 1 case I can thnk of (are there others?) the great-grandfather is also mentioned (Korach ben Yitzhar ben K'hat ben Levi). Is there a specific reason why only certain people's names go beyond the father?


texts: At what age does negiah start applying for non-immediate family?

texts:
Wikipedia's article "Negiah" begins:

  The term negiah (Hebrew: נגיעה), literally "touch," is the concept in Halakha that forbids or restricts physical contact with a member of the opposite sex (except for one's spouse, children, siblings, grandchildren, parents, and grandparents). A person who abides by this halakha is colloquially described as a shomer negiah ("one observant of negiah").

If I have a young female cousin, at what age does she become forbidden to touch? I'm a guy in my mid-twenties.

According to R' Yosef Karo and others, "negiah" means "any touching at all". According to the Rambam and others, "negiah" means "affectionate touching". Whichever opinion is correct, the prohibition will start once she reaches a certain age, or a certain developmental stage. When will it start?

Please cite sources.

For help choosing among the conflicting views, CYLOR.


texts:
Who knows seventy-seven?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
We use two loaves of bread at Shabas and yom tov meals. Some people cut into both loaves, but some only cut into one, merely holding the other with it while reciting the b'racha. Rav Chayim Pinchas Scheinberg is paraphrased (in The Radiance of Shabbos by Rabbi Simcha Bunim Cohen) as saying that, even if one will not cut into the second loaf, he should hold it unwrapped. However, Rabbi Cohen gives no reason for this rule. Why should the second loaf be unwrapped? (I'm looking for any valid reason, not necessarily Rabbi Scheinberg's.)

(I'm not asking whether the second loaf should be unwrapped. Opinions to the contrary wouldn't address this question. I'm asking why it should be unwrapped, according to those who hold it should be.)


texts: Eidim Zomemim in a case of seeing a new moon

texts:
As discussed in Maseches Rosh Hashanah, if two witnesses saw the new moon, they'd go to Beis Din to testify they saw it and Beis Din would then declare when Rosh Chodesh would be.
But what if these witnesses were found to be eidim zomememim? An initial assumption we could make is to say it falls into the general criteria taught in Makkos 2a of what to do when we can't really apply "v'aseesem lo ka'asher zamam":

ויש עדים זוממין אחרים שאין עושין בהן דין הזמה כל עיקר אלא מלקות ארבעים
And there are other conspiring witnesses with regard to whom the court does not apply the halakhot governing the cases of conspiring testimony at all, and they do not receive the punishment they sought to have inflicted. Rather, they receive forty lashes.

But... can we actually apply this reasoning to witnesses for a new moon? We can make a distinction that Makkos 2a is an eidus that will inflict damage in someone, either literally or financially.
However, witnesses for a new moon are NOT testifying against a person but rather about an event and (apologies if I may be mistaken), but even if Beis Din decrees what is  literally the wrong day, Beis Din's decree wins out even over the actual metzius- ie even if the witnesses were liars  it's irrelevant since we follow what BD says and l'maaseh it would turn out they wouldn't be harming anyone.
B'kitzur: what would happen the case of eidim zomemim for a new moon, and if they get a punishment- what would it be?


texts: Is there a list of every vessel used in the Beit HaMikdash?

texts: In the beginning of Ezra it says that Cyrus returned thousands of vessels of the Beit HaMikdash. I would like to know if there is a comprehensive list of all the vessels that were created and/or used in the Beit HaMikdash. The pesukim I have seen say things like the shulchan and its vessels but doesn't specify what they were, what they looked like, how many, what material etc.


texts:
Is there anything I need to be aware of during Shaabath (as Rav Yom Tov Glaser rightfully got the correct pronunciation innate) when I am with gentiles? For instance, let's say I spend time with my non-Jewish Russian father and Shabbath comes around the corner, I'm staying at his place overnight. Apart from the prohibitions, how am I to behave?

It sounds odd but ever since I've became (somewhat) more religious, I tried to isolate myself as much as possible during Shaabath. Used to go to shul but later on, I spend Shaabath in solitude. And now that the time comes near, it feels kinda weird to be put in a situation in which I, one Jew among gentiles, spend Shaabath with non-Jews.

So to sum it up: is there anything noteworthy how a Jew must behave during Shaabath when among gentiles?


texts: Fasting during Sheva Brachos when the fast is pushed off

texts: Let's say someone gets married and  during that person's Sheva Brachos week there is a Fast day that was supposed to be on Shabbos but was pushed off to Sunday. They are within Sheva Brachos on that Sunday. Does their personal Holiday trump the pushed-off fast day, or does the fast day win out? Does it make a difference which fast day it is? (Of course CYLOR)


texts: How does a Yoledet remove her impurity for korbanot?

texts:
Does the tuma of a Yoledet expire?

What I mean is that she goes to the mikve on the 8th or 15th night and is permitted to her husband ( even if she's still bleeding ), but is still impure for purposes of the Beit Mikdash and sacrafices until the 40th or 80th night when she brings a korban.

Does she go to the mikveh a second time, or does the tuma just expire, or is it the act of bringing the korban which removes the tuma?

Obviously I'm dealing here with the biblical issues, and not how we practice today.


texts: Actual rat poison is not suitable as pet food and presumably would have no concern as chametz, even to warrant sale by those who sell products that have a slight risk of chametz content (see here; see also here and here).  RatX pellets, however, are marketed as an all-natural, non-toxic rodent killer.  There mechanism appears to be less as an actual "poison" and more as a deliberate mechanism to dehydrate rodents based on their specific behaviors and biology - specifically by causing them to dehydrate when they are not provided with alternate sources of food and water.  Accordingly, the product seems to be fairly safe for humans and pets, and does not seem to be that distinct from, say, a salty corn and wheat snack food. The "active ingredients" are listed as: corn gluten meal and salt (sodium chloride), and the "inert ingredients" are: matodextrin, sorbitol, wheat flour, and wheat germ oil.  As such, could they be considered chametz?


texts: Laundry during the nine days in the case of bed bugs

texts: There is a halacha not to launder clothes or linens during the nine days, or at least during Shavua She'Chol Bo (the part of that period that's during the week of Tish'a B'Av). Is there room for leniency where bedbugs are present in one's home and she is advised to wash linens and clothes to help get rid of the bedbugs? Is there a difference in halacha if she does the laundry before Shabbos or after (i.e. during Shavua She'Chol Bo)? Any sources or arguments would be most welcome.


texts:
According to this article by Tzomet, it is forbidden for Jewish males to shave their beards with a razor; however, most electric shavers (with the possible exception of "lift and cut" shavers) are allowed to be used.

What about a nail clipper? Would that be more like a razor, or more like a pair of scissors/electric razor?

This came up in an answer over at Lifehacks, about alternative shavers for when an electric shaver breaks or otherwise ceases to function.


texts: Life Long Gentile searching for my Jewish roots

texts: I was born and raised as Gentile; after my Fathers death I am now questioning the teachings I received about life after death.  I am very eager to learn the foundational teachings of Judaism.  Can someone recomend a starting point?


texts:
Do footwraps (rectangular cloths wrapped around the feet in lieu of socks) need tzitzis?

I see two problems:

tzitzis could defeat the purpose of footwraps, making them much less comfortable.
putting tzitzis on feet could be considered disrespectful to the mitzvah.

A possible "solution" to both problems would be to arrange for tzitzis to hang out of boots (but that is a dubious solution at best).

Size cannot exempt footwraps because they are usually at least as large as the talit qatan worn by kids.


texts: Should one induce vomiting upon realizing s/he just ate non-kosher?

texts:
I've heard several stories of people who ate something, realized it was non-kosher, and therefore induced vomiting. Is this halachically required? Recommended? Does it accomplish anything? (If not, how should it be viewed?)

If I recall correctly there was a speaker from ... I think the OK; he said there's a story circulating that R' Moshe Feinstein vomited upon realizing he'd eaten non-chalav yisrael milk. The speaker then said that this story is 100% FALSE.


texts:
Shalom,

I would like to know if Jews consider it acceptable to pray to deceased ancestors, forefathers, or "saints" like some Christians in the Catholic tradition do. Deuteronomy 18:11 would seem to prohibit speaking with the dead or praying to them, and several pagan religions have "ancestor cults" where they pray to their predecessors. Therefore I would expect it to be explicitly forbidden in Judaism to pray to any of the dead, whether they were righteous or wicked.

However, I was reading in Sotah 34b and I noticed that it reads:

  Raba said: It teaches that Caleb held aloof from the plan of the
  spies and went and prostrated himself upon the graves of the
  patriarchs, saying to them, 'My fathers, pray on my behalf that I may
  be delivered from the plan of the spies'. (As for Joshua, Moses had
  already prayed on his behalf; as it is said: And Moses called Hoshea
  the son of Nun Joshua,17  [meaning], May Jah save thee [yoshi'aka]
  from the plan of the spies.)

This seems like mere speculation on the Rabbi's part and is an interpretation that appears to conflict with Deuteronomy 18:11. Do Jews take Sotah 34b as an example of legitimate prayer to deceased ancestors? And if so is there any teaching in Judaism that the deceased can hear when someone calls to them?

If Judaism allows praying to ancestors then how would that be distinguished from the forbidden practice of necromancy, and the episode of King Saul consulting the sorceress at Endor to speak with the prophet Samuel?


texts:
I know we say "sit in a Sukkah", but still I have following question:

if we have guests during Sukkot and we want them to eat with us in a Sukkah, but a Sukkah is too small to fit everyone in seated, would it be ok to serve meal in buffet-style, so that people keep standing and everybody will serve himself?

I have found similar question "Forbidden to eat while standing up?", but there it is recommended to always sit while eating, if you are a Talmid Chacham. But none of us is really a scholar, so I need some advice for "ordinary people", family and friends.


texts: Forgot if said birkas hamazon [bentching]

texts:
I was thinking that you would have to say it, since it's sofek d'oraisah.

But then you there is a sofek d'oraisah of bracha l'vatallah and we have a rule of sofek brochos l'kullah.

Anyone have sources for this sheillah.


texts: Can one make a siyum if he finished learning the tractate already?

texts:
If one finished learning a tractate but did not make an official siyum with kadish, etc. can he still do this?

if yes, at what point is this too late?

Edit:  The question Time limit on making a Siyum is asking if one left the last few lines for the siyum. This question asks if one had learned the whole tractate.


texts: Asking a child "what are you learning" serving as a form of prophecy

texts:
The gemara in Bava Basra 12b states that from the day the Temple was destroyed, prophecy was taken from the prophets and given to children (and imbeciles).

There are instances in shas where a person wanted to ascertain certain information and asked a child "Tell me a pasuk of what you're learning" (Gittin 56a,  Chagigah 15a, Chullin 95b) as this is considered a minor form of a prophecy.
(see Maharsha's to Brachos 56b where he explicitly states   "שאמרו לינוקא פסוק לי פסוקיך כו' שהיה בעיניהם כנבואה קטנה" )

Question(s):

1) What's the nature of this- why specifically is hearing what Torah verse a young child is learning the method selected for prophecy? (instead of asking a Rabbi etc)
2) Is this still practiced/ can people actually do this today?   (ie someone who has a big business decision should ask a 2nd grader what they're learning and proceed accordingly)


texts: I know that getting a tattoo is prohibited by the Torah. Does writing on yourself with a pen or marker also fall under that prohibition?


texts: Bentching in Yeshiva, a restaurant or other Public areas

texts: In a regular bentching a child would say "ES AVI MORI BAL HABAYIS HAZEH" or in your own home "OSI V'ES ISHTI/BALI" what about a bachur in a Yeshiva dining room, or a person in a restaurant or a non Jewish college cafeteria?


texts: On Shabbos: Shaking basket with fruits and rock, why not borer (selecting)?

texts:
It says in SA OC Siman 309 Sif 3 that on Shabbos if one wants to carry a basket that has in it fruits for the purpose of the fruits themselves if there is a rock inside of the basket as well one must shake out the rock from the basket (in order that it shouldn't be a problem carrying a muktzeh item together with the fruit.) This is however only in a case where the fruits will not be damaged in the process (if they will be one doesn't have to shake out the rock.)

Why is this not a problem of borer (selecting) when one shakes the basket with the intention and purpose of removing only the rock from the basket that is mixed together with the fruits? It could be however that the wording of the poskim (Shulchan Aruch itself as well as the SA HaRav in Siman 309 Sif 5 and M"B in Siman 309 Sif-Katan 11) that one is shaking out the fruit together with the rock would show that there is no problem of borer in such a case (and that the intention was in telling the person to remove the rock was to do so together with the fruit.) However from M"B Sif-Katan 10 we see that if there is a possibility to take out the rock itself then that should be done. So my question again is removing the rock from the basket by way of shaking it, why is this not considered to be a problem of borer?


texts: If one cooks cheese (Grilled cheese) in a meat pan, does it make the cheese not kosher, and therefore a sin? List sources please.


texts: Why do most Ashkenazim read the Torah flatly on a table while many Sefardim read it standing vertically?

texts:
(In case you didn't know,) I am Ashkenazic. Most Ashkenazic congregations perform Torah reading by laying the Torah flatly on a table and reading the Torah as it is on the table.

Many Sefardic communities have beautiful encased Torah scrolls and the Torah is read with the case standing vertically on the table.

What is the origin and reason for these differences?


texts: Is there anything problematic about eating in a sukkah after building it but before Sukkot starts? Or I guess likewise after Sukkot is over?


texts: Were there any other religions before Judaism that their followers should convert to Judaism?

texts:
You could imagine that with the advent of a new religion, any followers of the last religion would be required to convert to the new religion.

Which followers of which religion converted to Judaism, when Judaism came on the scene?

How did they know that they had to convert to Judaism?


texts: What types of items may an owner keep after a borrowed item is returned to him?

texts:
Someone lends his car to his friend for the day. After the friend returns the car, the owner finds some items left in the car. May he keep them under the assumption that once the car is returned he retakes full ownership, and anything in the car is his, automatically?

Or, do we assume that even after returning the car, we assume that the borrower forgot these items and hopes to get them back?

Or, does it depend on the type of item? For example, the borrower would expect his coat or computer returned. But, if he forgot newspapers or a candy bar, maybe not?


texts: Is one obligated to do teshuva for transgressions (between man and his fellow) commited as a child?

texts: A person who, for example, steals, is obligated to apologise and offer to return what was stolen or compensate the owner. Is an adult who transgressed as a minor also obligated to do teshuva?


texts:
In Menachos the Gemara relates the Moshe asked Hashem about the meaning of the "crowns" on many Hebrew letters as written in the Torah. Hashem then gives the following response:

  אמר לו, אדם אחד יש שעתיד להיות בסוף כמה דורות, ועקיבא בן יוסף שמו, שעתיד
  לדרוש על כל קוץ וקוץ תילין תילין של הלכות

  “There is a certain man who is yet to come,   at the end of many
  generations,  his name is Akiva ben Yosef; he will one day seek on each
  and every tip mounds and mounds of halachot" (http://ancienthebrewpoetry.typepad.com/ancient_hebrew_poetry/2011/09/moshe-and-akiva-in-tb-menachot-29b.html)

Rabbi Akiva will come and darshen each crown. However, I believe Rabbi Akiva never does actually that in the Talmud...

Do we have a tradition of the meanings behind the crowns? (And is it ascribed to Rabbi Akiva?)


texts: How did King David think he could thwart God's plan?

texts:
The Talmud (Shabbat 30a) relates the following interesting tale about King David's death:

And as to what Solomon said, 'for a living dog is better than a dead lion', — that is as Rab Judah said in Rab's name, viz.; what is meant by the verse, Lord, make me to know mine end, and the measure of my days, what it is; let me know how frail I am. David said before the Holy One, blessed be He, 'Sovereign of the Universe! Lord, make me to know mine end.' 'It is a decree before Me,' replied He, 'that the end of a mortal  is not made known.' 'And the measure of my days, what it is'-'it is a decree before Me that a person's span [of life] is not made known.' 'Let me know how frail [hadel] I am.'  Said He to him. 'Thou wilt die on the Sabbath.' 'Let me die on the first day of the week!' 'The reign of thy son Solomon shall already have become due, and one reign may not overlap another even by a hairbreadth.' 'Then let me die on the eve of the Sabbath!' Said He, 'For a day in thy courts is better than a thousand': better is to Me the one day that thou sittest and engagest in learning than the thousand burnt-offerings which thy son Solomon is destined to sacrifice before Me on the altar.' Now, every Sabbath day he would sit and study all day.  On the day that his soul was to be at rest,  the Angel of death stood before him but could not prevail against him, because learning did not cease from his mouth. 'What shall I do to him?' said he. Now, there was a garden before his house; so the Angel of death went, ascended and soughed in the trees. He [David] went out to see: as he was ascending the ladder, it broke under him. Thereupon he became silent [from his studies] and his soul had repose.
(Soncino translation)

God clearly told David that he would die on Shabbat. Yet David attempted to save himself by always studying Torah all Shabbat. How could he have thought that he could outsmart God and keep himself alive?
This is all the more astounding because it's not just that God told him that he would die on Shabbat (in which case you might think that it was not set in stone and could perhaps be changed). David specifically asked God to alter the plan and God explicitly told David that He would under no circumstances alter the plan, as King Solomon's reign could not be pushed off even for a moment. And in fact, as the story shows, David's plan did not succeed.
Knowing all this, what did King David think he could actually accomplish by studying Torah all Shabbat?


texts: Source for the prohibition against Nivul Peh (foul mouth)

texts: What is the source for the prohibition against Nivul Peh (using foul language)?  Is it Biblical?  Rabbinic?  "Asmachta" (based on a principle derived from the Torah but ultimately not considered a Biblical mandate, ie., not a Mitzvah)?  And based on the answer to the above, how severe is the prohibition (when can it be overridden, what, if anything, is the penalty, etc.)?


texts: Suppose someone is going to be a counselor (in a camp) in the summer. What are some Halachos that specifically pertain to the job that he/she should review?


texts: Why did Yaakov send only animals to Esav?

texts: In Parshas Vayishlach, the Torah details the gift Yaakov sent to Esav, consisting of hundreds of animals of various types. Why did Yaakov only send animals? Why not send other things like gold, clothing, and so on?


texts:
I've heard about a new product called a "Safer" Torah. What was dangerous with the old Torah and what have they improved from the old version to make it "safer"?

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


texts:
To my knowledge there is a lengthy discussion as to why bee honey is kosher to eat. I am unaware of any discussion of bee wax. I am told by my local grocer that many large distributors of produce coat them with a substance that is mostly beeswax. This is done to make the food more appealing.

I would like to know if there is any halachic problem with eating food coated with beeswax.


texts: When a non-jew converts to Jusaism, must he still do teshuva from past sins, or does the "reborn" concept stretch far enough to consider him "sinless"?


texts: What is the age of accountability for gentiles? From what age are they subject to punishment for their sins? Please list sources.


texts: I understand that we are supposed to let our hands air-dry after washing them (when leaving a cemetery).  Can we blow dry them?


texts: Who built the first Jerusalem wall and when?

texts:
Wikipedia says:

  The city of Jerusalem has been surrounded by walls for its defense
  since ancient times. In the Middle Bronze Age, a period also known in
  biblical terms as the era of the Patriarchs, a city named Jebus was
  built on the southeastern hill of Jerusalem, relatively small (50,000
  square meters) but well fortified. Remains of its walls are located
  above the Siloam Tunnel.

From my recollection, the first mention in Tanac"h that Jerusalem had a wall is in Melachim (Kings) I 3:1 where it says that Shlomo built the wall of Jerusalem. However, based on above, it seems that the city had a wall for a long period prior to that. Who and when was the first wall built?


texts: Chosson and Kallah Stand with backs facing the Audience

texts:
Ive seen a Sefardi Wedding where the Chosson and Kallah stood with their backs
facing the audience,  The bride standing to the right of the groom.

Where is the source of this Minhag?

(and whats the reason behind it?)


texts: Do besamim (spices) for Havdalah need to be kosher?

texts: Suppose there is a pack of mixed spices that does not have a reliable hechsher, but looks like it would be good for besamim. Would it be OK to use them for havdalah since you have no intention of eating them?


texts: Non-Lubavitch views of the Maggid of Mezrich's relationship with R' Shneur Zalman of Liadi?

texts:
As far as I know, all chasiduses agree that the Maggid of Mezrich was the primary student of the Baal Shem Tov.  But I was listening to an online shiur about Chabad (Lubavitch) history, which conveyed the unmistakable message that the primary student of the Maggid  was R' Shneur Zalman of Liadi, known to Chabad chasidim as the Alter Rebbe.  According to this shiur, not only was he the primary student, but the relationship between the Maggid and the Alter Rebbe was of a much higher level than any other student.

If I were a follower of another chasidus, wouldn't I feel uncomfortable with this view?

I was wondering if perhaps this is similar to (l'havdil) the situation where the Torah says Yitzchak is the favored son of Avraham, whereas the Koran says that it's Yishmael; do other chasiduses claim that another student was the Maggid's primary student?  Or perhaps other chasiduses also trace their "chasidic mesorah" through the Alter Rebbe but it splits off at a later point?

So my question is, what is the point of view of other chasiduses regarding this "chain of mesorah"?


texts: Why is the Mesillas Yesharim so popular and accepted?

texts:
To overgeneralize, I bet there is a copy of the mesillas yesharim in almost every orthodox home, shul and beis medrash. I'm wondering why this work is so popular and accepted.

My wondering is prompted by two possible objections to this work:

The author, the Ramchal, has been the subject of controversy, including suspicion of having sympathies to Shabbtai Tzvi (see paragraph 5 for a concise summary) and for believing that he was the messiah (see, for example his ketubah).
The content itself may be difficult to use as a tool for personal development. Any reader would be hard pressed to believe that he has progressed past the first few stages outlined in this work.

What is it about the Messilas Yesharim that makes it so universally accepted as a classic work?


texts: Did Avraham invite the angels into his house?

texts:
Avraham sits at the entrance to his tent waiting for guests. When the three angels arrive he runs out to greet them and pleads that they stay. He then tells them (Bereishit 18:4):

יֻקַּח-נָא מְעַט-מַיִם, וְרַחֲצוּ רַגְלֵיכֶם; וְהִשָּׁעֲנוּ, תַּחַת הָעֵץ
Please let a little water be taken, and bathe your feet, and recline under the tree

Rashi explains why they needed to wash their feet:

and bathe your feet: He thought that they were Arabs, who prostrate themselves to the dust of their feet, and he was strict not to allow any idolatry into his house. But Lot, who was not strict, mentioned lodging before washing, as it is said (below 19:2): “and lodge and bathe your feet.” - [from Gen. Rabbah 54:4]

Having said this, the Torah makes no mention of Avraham letting them enter his tent/house; it merely mentions that he offers them to 'recline under the tree'. Is there a reason for this discrepancy?


texts: What is the source for Rav Soloveitchik's assertion that 1st Century Christians introduced mixed seating for prayers?

texts:
In the collection of Rav Soloveitchik’s responsa Community, Covenant and Commitment, there is a series of letters railing against mixed seating in the synagogue. Amongst the points raised there is a claim made in letter 18, pg 134. I quote:

  When primitive Christianity arose as a sect in the Holy Land, and began to slowly introduce reforms, one of the innovations which the sect established at once in the externals of synagogue practice was to have men and women sit together. In many instances mixed seating was the unmistakable sign by which a Jew could recognize that he had found not a place of sanctity for Jews to pray, but rather a prayer-house for a deviant sect; for in those times the Christians had not yet formally differentiated themselves from traditional Jewry. As a sect they endeavored to hide their identity, and only through certain definite signs could they be recognized.

Where is the source for this?


texts: Lashon Hara about someone you do not know?

texts:
Is it considered Lashon Hara if a person speaks badly about a person he does not actually know? And, what about if nobody really knows him?

For example, would saying something bad about another user in a forum such as Mi Yodeya constitute LH? Since (for arguments sake) nobody knows the true identity of userXYZ, would it be considered a transgression?

Note- I am not referring to it being bad for one's own middot to speak badly about others (even those he doesn't know), but rather specifically referring to the issur of Lashon Hara in this case.


texts: How many perakim are there in Medresh Rabbah (including the Megillos)? I'm trying to figure out a schedule.


texts: Source for prohibition of standing outside the shul during amida

texts:
I've heard Rabbi Shay Tahan saying that a person doing amida outside the shul, the rabbis say that he like worshipping another god.

What's the source for this?


texts: Boruch Shem Kevod Malchuso L'Olam Voed after saying Hashem's name in error - ברוך שם כבוד מלכותו לעולם ועד

texts: When someone says Hashem's name in error, why do we say Boruch Shem Kevod Malchuso L'Olam Voed - ברוך שם כבוד מלכותו לעולם ועד?


texts:
Who knows ninety-two?
Please cite/link your sources, if possible. At some point next year, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is everything in the universe a metahaphors for a spiritual world?

texts:
Why did Hashem create things to work like they do?

Is Hashem describing a spiritual world, or the spiritual world, with his creation on earth? He could have created it in so many ways; why this way?

"Man in his own image". . . what about everything else?

Is everything in the  universe a metaphor for a spiritual world? (If not then what? Because it looks nice?)

The Torah, sages, talmud must comment on this question in many ways.


texts: In Bereishit 4:2-4 we read that Hevel was a keeper of sheep and that he offered from the firstlings of his flock. How did he come to acquire the flock? Did he have to trap them and domesticate them or did they naturally gather to him?


texts:
Which modern-day poskim address what professional relationships would make one considered "Isko Im Hanashim" - working with women, in relation to Hilchos Yichud, and what are their definitions?

For example, would a regular desk job be considered "Isko Im Hanashim" if there are women in his office?  What about a restaurant waiter?


texts: What are the halachot when finding a Sefer Torah on the floor?

texts:
Recently, 6 Torah Scrolls that were stolen from the Tzemach Tzedek shul in Yerushalaim were found on the floor of a cave.

I am curious what the halachic differences are (if any) between finding a Sefer Torah on the floor as opposed to seeing it fall.

The Shulchan Aruch HaRav (Orach Chaim 44:2) quotes the Magen Avraham (Orach Chaim 44:5) who says that the custom is to fast if a Sefer Torah falls, even if the Sefer Torah is in its cover. [The Magen Avraham bases this on the Mishpitei Shmuel, 12]

This link differentiates between dropping and witnessing the fall, so perhaps there are differences if one didn't even see get on the floor, but I didn't look up the sources brought on that page.


texts: Rabbi Akiva Eiger symbols in the Oz Vehadar Rif?

texts:
I noticed some symbols in the Oz Vehadar Rif that look exactly like the symbols in the Gemara that direct you to the Gilyon Hashas (the "do not enter" symbols).  I can't figure out what they refer to.  Everything on the page is either "Rashi", the Ran, the Baal Hamaor/Milchamos, or lettered notes.  The yalkut mefarshim al harif doesn't seem to have notes corresponding to these symbols.

Maybe I'm missing something obvious, but where those symbols directing me?


texts: May liquids other than water be used to kasher a material?

texts: Hagalah is when water is boiled in a pot and a utensil is thrown in to kasher it. However, if a liquid other than water, say vinegar or oil, or a solution of water and another liquid is used. Can it be used to kasher a utensil?


texts: What made G-d change His opinion about Humans and how is it possible?

texts:
וַיָּ֣רַח ה' אֶת־רֵ֣יחַ הַנִּיחֹחַ֒ וַיֹּ֨אמֶר ה' אֶל־לִבּ֗וֹ
  לֹֽא־אֹ֠סִף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כָּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃

  The LORD smelled the pleasing odor, and the LORD said to Himself: “Never again will I doom the earth because of man, since the devisings of man’s mind are evil from his youth; nor will I ever again destroy every living being, (Gen 8)

IIRC, G-d created the Man with [a certain measure of] bad inclination and didn't make any changes to the plan since. According to Rambam (Yesodot 1) G-d is unchangeable:

  וְכֵיוָן שֶׁנִּתְבָּרֵר שֶׁאֵינוֹ גּוּף וּגְוִיָּה יִתְבָּרֵר שֶׁ...אֵינוֹ מִשְׁתַּנֶּה שֶׁאֵין לוֹ דָּבָר שֶׁיִּגְרֹם לוֹ שִׁנּוּי.
  Since it is clear that He is Incorporeal, it clearly follows that ... nor He undergoing any change as there is naught to cause any change in Him;

So what happened after the Mabul that G-d didn't know before and how it is reconciled with Rambam?


texts: Christian believe in the Noahide Laws, will they end up in heaven?

texts: Some Christians believe in and live according to the Noachide Laws. According to Judaism, doesn't this qualify them for heaven? I know blasphemy is in that list, but Christians Genuinely believe that Jesus is the messiah.


texts: Why do we say havdala if we already said ata chonantanu?

texts:
Based on my question here and the sources given by Double AA here it would seem logical that if ata chonantanu was the original havdala (and that is why we would say it even if we had already heard havdala over wine) then if one said that, they would not be obligated to hear havdala over wine.

Why is this not the case?


texts:
Does the Munich Manuscript mention Oved Kochavim anywhere? Or is the expression purely a later invention?
For example, looking What is the phrase in the Munich talmud, that is used in sanhedrin 59a, for what became oved kochavim?   the Munich manuscript doesn't have "oved kochavim"
I'm curious as to whether the Munich Manuscript has it anywhere. (e.g. does it have it in the last line of Avoda Zara 26a, or anywhere?)


texts: What is the Talmudic source for the idea that any halachic question has numerous answers?

texts: I remember hearing a story about a rav who was going for smicha and was challenged first to explain 100 reasons for why a chicken was kosher and then afterwards challenged to provide 100 reasons why it wasn't kosher. Anyone know the source?


texts: How to understand Yoseph's seemingly cruel actions?

texts:
It seems that Yoseph completely changed the system of government from one where citizens had land rights and minimal taxes to one where the right to property was taken away and 20% tax.
He basically enslaved the entire population of Egypt.
He also forcefully relocated every single family in the entire country, something that would be extremely demoralizing and traumatic, specifically to stress the point that they had no property rights.
According to the Gemarah in Chullin brought by Rashi, he relocated the entire country to prevent his brothers from feeling bad and this is considered a "good" thing that he did.
Why is that praiseworthy? It seems almost evil that he would place the feelings of his family over the traumatization of an entire populace.


texts: Why can't you buy water for ma'aser sheni?

texts:
Ma'aser Sheni 1:5 says that water is an invalid option for buying with ma'aser sheni money. The reason, as Bartenura's commentary explains, is because ma'aser sheni money can only be used to buy things that grow from the ground.

However, the sechach (roof) of a sukka also has to be made with things that grow from the ground. This is learned (according to one opinion) from the verse that describes a cloud of mist that rises from the earth (Genesis 2:6). Just as a cloud grows from the ground, so too a sukka has to be made with a substance that grows from the ground (Sukka 11b).

If water is considered a substance that grows from the ground for the purpose of building a sukka (even as the prototypical case), why is it invalid as an option to buy for ma'aser sheni for the very reason that it doesn't grow from the ground?


texts:
On the one hand we know that if a Sanhedrin issued an erroneous decision (which was acted upon) they must bring a sacrifice (Vayikra 4:13).

On the other, we have the concept of "lo bashamayim hi" (see also: Bava Metzia 59b) namely that the meaning of Torah is decided not in Heaven, but by Rabbinical interpretation here on Earth. And Sanhedrin seems like the ultimate interpreting body.

So how then can the Sanhedrin ever err? I'm not talking about errors in matters of metzius (such as, husband went away on journey, they thought he was dead, but he came back alive). Rather, I mean errors in interpreting the Torah - what should be permissible and what should be forbidden. It seems that whatever the Sanhedrin decides, is correct  or becomes correct, by definition (due to "lo bashamayim hi").

If we say they can err, that implies the existence of an independent standard of truth, against which errors can be made. Which would go against "lo bashamayim hi".


texts: Why don't islands read the m'gila two days?

texts:
Bavli, M'gila 5 amud 2, cites a doubt as to when the m'gila is read in T'verya: on the fourteenth of Adar, as in most places, or on the fifteenth, as in a city walled since the time of Y'hoshua. The doubt arises because T'verya is walled except for its sea-facing side: is that side considered walled, since it's protected, or not, since it is open to the outside? In fact, as codified in Mishna B'rura 688:9, T'verya reads the m'gila both days, for this reason.

So a sea-facing side is a doubtful wall.

Consider Manhattan. Assume for the sake of argument that it's been an island since the time of Y'hoshua. Then it's been doubtfully walled since the time of Y'hoshua and so should read both days. Yet I've never heard of anyone reading two days in Manhattan — or on any other island.

Why not?

Is it perhaps because the city must have been inhabited since the time of Y'hoshua? If so, is that rule stated anywhere? I've never heard of it. And then what about the island-city of Kythnos, which has been inhabited that long? If Jews settle there, would they read both days?

Do any halachic opinions maintain that islands (that have been islands since the time of Y'hoshua) should read both days?


texts: Times where one must refrain from flatulence?

texts: From my understanding one should refrain from passing gas during the amidah prayer and when wearing tefillin. Are there other times where one is adjured not to flatulate, perhaps when holding a sacred object such as the torah scroll?


texts: Netzach, Selah, Vaed - what is the difference between these words?

texts: Eruvin 54a says that it was taught by Rabbi Eliezer ben yaakov that wherever it says Netzach, Selah, or Vaed it means it will remain so forever. "כל מקום שנאמר 'נצח' 'סלה' 'ועד' – אין לו הפסק עולמית" What is the difference between these 3 words?


texts: "If God had not delivered us from Egypt we would still be slaves"? Really?

texts:
One part of the Pesach seder that has always bothered me is saying that if God had not taken us out of Mitzrayim at that time we would still be slaves today.  This seems lacking in faith in God; surely if not then, He would have had His reasons and would have redeemed us at a later time.  Why do we hold that that single point in time was our only opportunity for redemption from slavery?

Edit: as pointed out in one of the answers, this translation of "mesheubad" was flawed, though the broader point about this being pretty much our last chance for redemption still holds (as discussed in some of the answers).


texts:
According to this question, the pharoah of Egypt in the time of Moses gave a burnt offering to Moses.

This inspired me to do research (read: google) about gentiles bringing in burnt offerings.

From this website:

  "An olah could be brought from cattle, sheep, goats, or even doves.  Gentiles were allowed to bring an olah in our Temple, unlike the rest of the kinds of qorbanot, which were reserved for Jews alone within the Temple itself; it should be remembered, however, that Gentiles are permitted to build their own place for qorbanot, and offer them to God themselves, and are promised reward for this meritorious behavior. "

So, gentiles are allowed to give burnt offering in the temple.
It also says gentiles are allowed to build their own place to give this burnt offering.

What are the specifications of such an alter built by gentiles, and after building, what is the process of such an offering done by a gentile?


texts:
Is there any reason why there is such variance in these lists?

In Genesis (46:21) lists ten sons.

  And the sons of Benjamin were Belah, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.

Numbers (26:38-40) lists five. Two that are sons of Benjamin in Genesis 46 (Ard and Naaman) are grandsons in this list.

  The sons of Benjamin after their families: of Bela, the family of the Belaites; of Ashbel, the family of the Ashbelites; of Ahiram, the family of the Ahiramites; Of Shupham, the family of the Shuphamites; of Hupham, the family of the Huphamites. And the sons of Bela were Ard and Naaman: of Ard, the family of the Ardites; and of Naaman, the family of the Naamites.

There are two lists in 1 Chronicles in successive chapters.
Chapter 7 (v. 6) clearly states that Benjamin had only three sons.

  The sons of Benjamin: Bela, and Becher, and Jediael, three.

1 Chronicles 8 (v. 1-2) lists five sons

  Now Benjamin begat Bela his firstborn, Ashbel the second, and Aharah the third, Nohah the fourth, and Rapha the fifth.

There are a total of seventeen names in the four lists. Only one is common to all four lists: Bela. Ashebel is in three of the lists and Becher and Huppim/Hupham are each in two. Each of the other names occurs in only one of the lists.


texts: Today at the burial of a relative on the Mount of Olives, the Rabbi made a comment that burial there is like being buried under the altar on the Temple Mount.  It struck me as a bit unusual, and I was wondering if anyone could elaborate and provide sources.


texts: On Shabbos or Yom Tov, if someone forgets to say Nishmas and has already started Yishtabach, should he go back and say it? Does it matter if he already said HaShem's name or started the conclusion? What if he doesn't remember until after davening?


texts: Why are there no pictures in the Torah?  It spends so much time talking about the many different events that occurred, but a picture would (possibly) provide a better (or at least other) insight into what happened.


texts: Are a shomer sachar and a nosey sachar synonyms?

texts: In a couple areas of Bava Kamma and Bava Metziah I've seen the term נושא שכר listed with a shomer chinam, a socher, and a sho'el.  Is the noseh sakhar a synonym for a shomer sachar, or are these distinct concepts?


texts: Source of small/large letters in the torah

texts: Although there are many small and large letters throughout tanach, both the aleppo codex and the Leningrad codex have extremely few of them. Were they later introduced? The different miforshim, midrashim and halachik authorities seem to grant them significance.


texts: When Jews started to believe in reincarnation?

texts:
I found that (at least some of) modern Judaism partisans believe in reincarnation.

I want to know what is the first Judaism book explicitly and unambiguously showing belief in reincarnation and when this book was written or published (I am interested in its time of publication accordingly both Judaism religion and accordingly the mainline modern science).


texts: Why was Rabbi Yitzchok Alfasi known as the Rif - rather than the Ria? (הרי"ף - רבי יצחק אלפסי)

texts: Rabbi Yitzchok Alfasi was known as the Rif. The Roshei Teivos of his name is רי"א, and as far as I know there is no other historic figure known as the רי"א. Then why was he known as the Rif?


texts:
Can anyone recommend books in Hebrew that address the topic of science and Torah?
The types of books that I'm looking for are ones that address the interplay between science and Torah including topics like: interpretation/changes in halacha in light of new evidence, age of the universe, evolution, etc.

Some types of books that I've read so far in English are Natan Slifkin (Challenge of Creation), Natan Aviezer (Fossils and Faith, In the Beginning), Moshe Meiselman (Torah, Chazal and Science), 'Challenge' by AOJS, Gerald Schroeder (Science of God) and Lee Spetner (Not by Chance).

I don't want to limit myself to English alone, so if anyone has any suggestions for reading material thats only found in Hebrew that would be greatly appreciated.


texts:
I recall hearing an idea that we don't pasken by tanach

So, a rabbi or judge, nowadays, would pasken by the shulchan aruch and various repsonsa, and I suppose by the talmud.

I don't know if the saying "we don't pasken by tanach" is saying they wouldn't use the tanach alone, or that they wouldn't use the tanach at all.

I understand the reasoning.  The tanach doesn't take into account the oral law, or later customs.  But I'd be interested to know of any sources that have this saying, and where it originated.


texts: I've been taught since little that one can't place a pair of Tefillins on the floor, and that one must carefully avoid not dropping them. But what is considered being on the floor? For example, can I place my tefillin above a book on the floor? What about a thick rug or a mattress? If my tefillin is in a bag or in a suitcase, can that suitcase be on the floor?


texts: PTIJ: Why would blindness cause ignorance?

texts:
According to the gemara, as explained in the kitzur, 142:6

חַיָב אֱנָשׁ לְבַסּוּמֵי בַּפּוּרְיָא עַד דְּלָא יֵדַע בֵּין אָרוּר הָמָן לְבָרוּךְ מָרְדְּכָי. וְלַפָּחוֹת יִשְׁתֶּה יוֹתֵר מֵהֶרְגֵּלוֹ

This strange combination of Hebrew and Aramaic (Puria for Purim, Sumey for Suma) leads to the following translation:
"A man is obligated to become blind on Purim until he doesn't know [the difference] between 'cursed is Haman' and 'blessed is Mordechai'. At least he must drink more than his legs (others say "more than he does on his holiday")"
Why would not being able to see lead to not knowing the difference between two characters in the megillah?

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


texts:
There is this line in the full kaddish: ..תתקבל צלותהון but the nikkud in my siddur read Titkabel, while in another it says Titkabal;

What's the difference? Which one should be used?
.


texts:
In Bereshis 39:20 Joseph's master puts him in jail, there termed בית הסהר. In chapter 40 we have (v3,4)

  וַיִּתֵּן אֹתָם בְּמִשְׁמַר, בֵּית שַׂר הַטַּבָּחִים--אֶל-בֵּית הַסֹּהַר:  מְקוֹם, אֲשֶׁר יוֹסֵף אָסוּר שָׁם
  וַיִּפְקֹד שַׂר הַטַּבָּחִים אֶת-יוֹסֵף, אִתָּם--וַיְשָׁרֶת אֹתָם; וַיִּהְיוּ יָמִים, בְּמִשְׁמָר

There are a few things I don't understand about this

what is the difference, if any between בית הסהר and מִשְׁמָר
Why is the head butcher in charge of the jail?
Isn't the head butcher Potiphar (37:36)? If so why would he put Yosef in charge of the jail if he just jailed Yosef for abusing the privilege of being in charge of his home?


texts: Does anyone draw a parallel between Haman selling himself to Mordechai and Esav selling the birthright to Yaakov?

texts:
There’s a famous Yalkut Shimoni (Nach 1056:18, referenced by Rashi in explaining Megillah 15a), which reads as follows:

  א"ר חסדא זה בא בפרוזבולי וזה בא בפרוזבוטי, פעם אחת נתן המלך ממון ושגרם בראשי גייסות לכבוש את המדינה, נטל המן ממון שלו ואכלו ולא נשתייר לו ממון, כשבא להוציא על בעלי מלחמה לא היה בידו כלום, אבל מרדכי חצי של ממון היה בידו, בא המן אצל מרדכי אמר לו לויני ממון זה שבידך אמר לו אין אני מלוך אלא אם כן תמכור נפשך לעבד לי, קבל על נפשו והלוהו, וכתב לו הרי המן עבדו של מרדכי, זבין נפשיה למרדכי בטולמא דנהמא

  Rav Chisda said: [Mordechai] came as a rich man, and [Haman] came as a poor man. Once, the king gave money, and when the heads of troops caused to conquer the country, Haman took his money, depleted it, and had nothing left. When he came to go out over the commanders of war, he didn’t have anything, but Mordechai had half of the money. Haman came to Mordechai and said to him, “Lend me this money that you have.” He said to him, “I will not lend to you unless you sell yourself as a slave to me.” He accepted it, and he lent him, and he wrote for him, “Behold, Haman is Mordechai’s slave; he sold himself to Mordechai for a loaf of bread.”

Compare this to Haman’s ancestor Esav selling the birthright to Mordechai’s ancestor Yaakov (Bereishis 25:29-34):

  וַיָּ֥זֶד יַעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף׃ וַיֹּ֨אמֶר עֵשָׂ֜ו אֶֽל־יַעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָאָדֹ֤ם הָאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָרָֽא־שְׁמ֖וֹ אֱדֽוֹם׃ וַיֹּ֖אמֶר יַעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹֽרָתְךָ֖ לִֽי׃ וַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה׃ וַיֹּ֣אמֶר יַעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹרָת֖וֹ לְיַעֲקֹֽב׃ וְיַעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה׃

  Yaakov was cooking a stew. Esav came from the field, and he was tired. Esav said to Yaakov, “Please pour into me some of this red stuff, for I am tired.” (Therefore, his name was called Edom.) Yaakov said, “Sell me, as this day, your birthright.” Esav said, “Behold, I’m going to die, and what is this birthright to me?” Yaakov said, “Swear to me, as this day,” and he swore to him. He sold his birthright to Yaakov, and Yaakov gave to Esav bread and lentil stew. Esav ate, drank, got up, left, and despised the birthright.

In both instances, an Edomi wants food that a Jew has. The Jew is willing to give it to him, on condition that the Edomi sacrifice some significant freedoms, and that there be something legally binding enforcing the transaction. The Edomi agrees to the deal.

In both cases, it even comes back to bite them: Esav exclaims later about how he was swindled out of his birthright and his blessings (Bereishis 27:36), and Haman is forced to do menial work for Mordechai in preparation for parading him around the city (Megillah 16a).

Esther Rabbah 7:10 also highlights another comparison between them:

  וַיִּבֶז בְּעֵינָיו לִשְׁלֹחַ יָד בְּמָרְדֳּכַי לְבַדּוֹ (אסתר ג, ו), בָּזוּי בֶּן בָּזוּי, לְהַלָּן כְּתִיב (בראשית כה, לד): וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה, וְכָאן כְּתִיב: וַיִּבֶז בְּעֵינָיו.

  "And it was despised in his eyes to send his hand against Mordechai alone." Despiser son of a despiser; there it is written, "And Esav despised the birthright," and here it is written, "And it was despised in his eyes."

Do any commentaries draw this connection between these two incidents?


texts: Is it appropriate to use the nusach of Rosh Hashanah on the days until Yom Kippur?

texts:
Is it appropriate or inappropriate to use the nusach of the High Holy Days when davening on the days in between Rosh Hashanah and Yom Kippur? Because we put additions into the Amidah (Zokhreinu, etc) that are used in the Rosh Hashanah liturgy, I have heard people say these additions and their accompanying brachot using the melody from Rosh Hashanah.
This does not feel wrong to me. If that melody helps to remind you that we are in the Days of Awe and are being judged, there could be a positive benefit to it. I have never read anywhere that this is a recommended or even permissible practice though, and so while I have occasionally caught myself doing it, it may not be a good idea. Are there any sources that speak to whether this is appropriate, or at a minimum harmless?


texts:
Is there any mention of Haman's mother in rabbinic literature (Gemara, Midrash, etc.)?

If she was discussed in the Gemara or other sources, what was her name?


texts: How many times is the Amidah said in a year?

texts:
The Amidah is said three times a day during weekdays, four on Shabbat, and I believe a fifth time during Yom Kippur.   Plus there are the repetitions of the Amidah that are said by the Chazen.

For an observant Jew, how many times would that person say or hear the Amidah in a single year?


texts: Is it a sin to read a book arguing for the existence of G-d written by a Catholic?

texts:
So I bought this book written by a philosopher by the name of Edward Feser. His book is called "Five Proofs for the Existence of God".
It can be found here: https://www.amazon.com/Five-Proofs-Existence-Edward-Feser/dp/1621641333

Anyhow, I read a few pages of it and generally he doesn't seem to be arguing for any specific religion simply for the concept of philosophically proving monotheism. However, when I told my Dad about this book he had strong objections because the book was written by a Catholic so he says that a Jew is not supposed to read such books. His objections mainly stem from the fact that he uses Greek philosophers arguments such as Aristotle and Plotinus and claims that Jews do not use Greek philosophy because it is pagan and foreign to us. To my knowledge this is not true because Rambam used Aristotle in his "Guide for the Perplexed", when I told him this he claims that Rambam had a special mind to separate the good from the bad (not sure what kind of argument that is) and that I don't have the mind for it and will get brainwashed and become a heretic by reading this book. He also objects because the author uses arguments put forth by Aquinas who was a Catholic and Augustine who was also Catholic. Lastly the author uses Leibniz who I believe was also a Christian.

My dad tells me that I should look for specifically Jewish philosophers who philosophically argue for the existence of G-d, problem is a lot of the arguments were effective in the time they were living and not as relevant today. This book was published rather recently and is considered some of the best proofs of G-d we have today. So yeah, should I listen to my dad and toss the book away?


texts: Are milchigs forbidden on Yom Tov? What about Shavuos?

texts:
I recently stumbled upon a page that said this:

  Eating Dairy Products on Shavuot

  Many families have a custom to eat dairy products on Shavuot. As noted
  above, Darkei Teshuva questions this minhag based on the obligation to
  eat meat on Yom Tov. Darkei Teshuva's assertion is based on a number
  of assumptions. First, nowadays one can only fulfill the mitzvah of
  simchat Yom Tov by eating meat. Second, the mitzvah to eat meat is
  obligatory. Third, the mitzvah of simchat Yom Tov applies to every Yom
  Tov meal. Fourth, there is an obligation to eat meat on the first
  night of Yom Tov, and therefore, eating dairy products the first night
  is not an option. Those who eat dairy products on Shavuot reject one
  (or more) of his four assumptions.

I had never heard that milchigs were forbidden on any Yom Tov, let alone Shavuos.

Has anyone else ever heard of these minhagim?
How common are they? Which groups observe them?
How severe is the prohibition considered -- or is it more of a coincidence? (That is, for example, if one were allowed to eat before kiddush, would it be OK to have some milchigs for breakfast?)
Is the prohibition against eating milchigs per se -- or against, as it were, not eating meat?
Do the same people consider milchigs an  assur for Shabbos, too?

Related: Waiting Less Time on Shavuos

I recently talked to someone who accepts all four assumptions in the quote in the question, and eats both dairy and meat at every meal of Shavuos. He does so by eating dairy first, making a break in the meal (=eating pareve courses and possibly washing his mouth), and then eating meat.


texts:
Similar to this question.

How did Dovid Hamelech kill the Amaleikim when they were almost completely obliterated (their only survivor was a baby fathered by Agag on his last day) by Shaul Hamelech not long beforehand?


texts: Eating in someone's home who eats in non kosher restraurants

texts: Can one eat at a friend's home who keeps a kosher home but eats at non kosher restraurants?


texts: Rambam's responsum about treating depression with music

texts: I remember reading a tashubho from the Rambam where he clearly states that music can treat depression and therefore it is ok to listen to if you are depressed. However, I can't seem to find it at the moment. Can someone help me out?


texts:
The Halachic principle of Kavush states that leaving something in liquid for 24 hrs transfers taste, and therefore it alters the status of the thing with which it is exchanging tastes.

However, anything left for 24 hrs is considered Nothein Ta'am Lifgam, which means that it transfers only bad taste, and it therefore doesn't alter the status of the thing with which it is exchanging tastes.

So how does Kavush work, if leaving something for 24 hrs makes it N"T Lifgam?


texts: Making a bracha on food which is normally assur, but allowed due to pikuach nefesh

texts:
In general, one eating forbidden food does not make a bracha.

In certain cases, foods which are usually assur are allowed to be eaten out of a concern of pikuach nefesh -- danger to life. For example, see Rambam Hilchot Maachalot Asurot 14:14-17.

In such a case, (assuming the person is mentally competent and able to make a bracha), should they say a bracha on this forbidden food?

It might be related to whether it is hutra or duchya -- permitted, or merely "pushed off".

(Originally asked by havarka in chat, who did not want to post a question.)


texts: Why is the name Mekom P'tur indicative of being entirely permissible?

texts:
In the introduction to Tractate Shabbat in his Commentary to the Mishnah, Rambam writes:

אבל מקום פטור מותר להוציא ממנו לכל אחת משלש הרשיות ומהן אליו וזה מותר לכתחלה ולפיכך נקרא מקום פטור
(Kafih translation)
But a mekom p'tur it is permissible to take out from it to any one of the [other] three domains, and from them to it, and this is permissible ab initio and therefore it is called "a place of exemption".
(My translation)

Here Rambam tells us that the reason for the name mekom p'tur – place of exemption – is that carrying to and from that domain is entirely permissible. However, this seems to be a puzzling reason to give the domain this name. In the area of Shabbat, the term "exempt" (patur) usually carries the implication that the perpetrator is merely exempt, but not that the act is entirely permissible:
Shabbat 3a

והאמר שמואל כל פטורי דשבת פטור אבל אסור בר מהני תלת דפטור ומותר צידת צבי וצידת נחש ומפיס מורסא
did not Samuel say: Everything [taught as] involving no liability on the Sabbath, involves [indeed] no liability, yet it is forbidden, save these three, which involve no liability and are [also] permitted: [viz.,] the capture of a deer,  the capture of a snake, and the manipulation of an abscess?
(Soncino translation)

Given that the connotation of "exempt" is expressly not "entirely permissible", why would this domain be named "a place of exemption" specifically to illustrate that it is entirely permissible?


texts: Can rags and oven mits become non-kosher or be kashered?

texts: If kitchen rags or cloth oven mits have been used in a non-kosher kitchen, may they be used in a kosher kitchen after they are laundered? Or do they become non-kosher (for example, from contact with a hot non-kosher stove or hot non-kosher food) and require kashering? If so, how does one kasher cloth? Does it make a difference if the oven mits have some rubber or plastic on them, as opposed to being made solely of cloth?


texts:
There is a book seen here which purports to be the exegesis of the Rambam on the Book of Esther.  I can't seem to find any information on the Rambam having ever written such a work.

Question:

a)Has this work been verified as an authentic work of the Rambam?

b)If it is authentic, do we know how old the Rambam was when he wrote it?


texts: What are the differences between neshama or nefesh yisraelit and neshama or nefesh yehudit in a metaphysical sense?

texts: I recall hearing that there are differences between a neshama or nefesh yisraelit and a neshama or nefesh yehudit in a metaphysical, kabbalistic, drush or sod sense and I would like to know what those differences are? and also more about this topic in general and what the sources are.  I may not be using the precisely correct terminology and I also searched through previous questions and could not find a similar question.


texts:
In the diaspora, we say Yizkor on:

The last day of Passover
The second day of Shavuot
Yom Kippur
The first day of Shemini Atzeret

Why do we always say Yizkor on these days in particular?  If it's because they are the last days (understanding Rosh Hashanah and Yom Kippur as one holiday, and Sukkot-Shemini Atzeret as another), why not Simchat Torah?

My cynical assumption is that it is a combination of length of service and to fill seats in shul, but I have no sources.


texts:
Is it permissible to read books about Avodah Zarah?

Is it permissible to read Greek mythology for informational purposes, seeing as it's not particularly tempting to anyone nowadays?
Is it permissible to read novels about Avodah Zarah, like Percy Jackson and the Olympians, which is about Greek gods?
Is it permissible to read novels of kefirah, such as Phillip Pullman's His Dark Materials series, where God is killed?


texts: I have worn both thin and thick strings on my talleyot ketanot, however, I will soon need to get new strings, so I wonder which is better, I have heard that thick lasts longer, but I have seen wear on my tallit katan which goes to the contrary. Furthermore, as I wear my tzitziot tucked-in, according to the German minhag, there is no issue of æsthetics.


texts:
Some motels / cabins provide toasters - the "retro" 2-slice toaster that projects the hot toast into the air when its done (and, perhaps sounds a bell, too, if it still works!) The toaster is clean (meaning, no crumbs.)

Could someone use it? My assumption was it's OK b/c the electrical wires in the toaster are red hot and burn off any possibly traif food and there were are no crumbs or any other food particles in the toaster.


texts: Why does the Chatan arrive first to the Chuppa?

texts:
At every wedding I have attended, I have seen that the Chattan (groom) arrives at the chuppah before the kallah (bride).

Is this a halachic requirement? Please provide both a source as well as the reason for this.


texts: To the best of my knowledge the earliest source for the concept of maaseh avos siman l'banim is Ramban on Bereshis 12:6. I would like to know if there is an earlier source and what the parameters of this concept are. Are all actions of the Avos, good or bad, considered simanim for their children? If no, how can we determine which are included in this principle and which are not?


texts: Did hardening Paro's heart mean he wasn't really responsible?

texts:
As a child I often wondered how, if God kept hardening Paro's heart after each plague, it could really be Paro's fault.  It sounds like God was setting him up to fail, and while that's God's prerogative, it seems kind of unfair, and we hold that God is just.

Now I realize (as an adult) that that's not really what's going on, but it's still troubling.  If Paro was evil and deserving of retribution then he shouldn't have needed help; if, as suggested by some commentaries I've read, he was actually ready to relent but God needed to demonstrate His power to the world, then it makes me wonder why miracles can't stand on their own.  (If Egypt needed to receive the plagues then God could have just done that without giving Paro a chance to repent.)

So my question is: why did God need to harden Paro's heart and, in particular, what are good ways to explain this to children?


texts: Why did Jacob keep working for Lavan 7 additional years and didn't resign and divorce Lea

texts: After the rotten lie of Lavan to Jacob and replacing Lea with Rachel. Why did Jacob keep working for additional 7 years? Didn't he understand that he couldn't trust Lavan and he could lie him again about Rachel. Isn't it a gamble to trust un-trusted person. He should leave Lavan house at once and try to solve the problem. In addition, why didn't he divorce Lea, since she wasn't the woman he wants to get married to?


texts: Was Moshe deceiving Pharoh, or was the original "Exodus" from Egypt meant to be temporary?

texts:
Inspired/based on this question, I was surprised to see that the following hasn't yet been asked here:

Moshe is told by God (Shemos 3:18) to request of Pharoh that the Jews leave for three days, and then return to Egypt. This request is then repeated in most of the conversations between the two of them that occur throughout the plagues. Yet, they never returned to Egypt.

Was the original plan to return to Egypt, but that got changed somewhere along the way? If so, when did the plan change, and why? On the other hand, if the plan was to leave forever, why did that have to be done through deception?


texts:
I was looking at the Daily Halachah Yahoo group and was a little bit surprised at this statement:

  It is therefore forbidden for Jews to teach non-Jews Halachah

Is this true?

(See a related question on the Meta).


texts:
Someone told me that technically one needs to pour water on each hand only once since we use large quantities of water. Is there a halachic source for this?
I heard that the requirement to pour twice over each hand (i.e. washing for bread), is really when you have only a revi’is of water (about three ounces) for both hands. Is there a halachic source for this?


texts: Can marooned Jewish couple marry in G-d's eyes alone and start a family?

texts:
Supposing there are a Jewish man and woman who are the only survivors of a crash landing near a deserted island, and their respective families have written them off for dead. Over time as they struggle to survive, they fall in love.  According to a previously answered question they cannot have a full Jewish marriage due to lack of witnesses.

This question asks:  Can they contract any lesser type of marriage?  Or does the Law strictly require the pair live chastely until they die of old age?


texts: Is it permissible for a Jewish woman to marry a Muslim man and vice versa?

texts: As both Abrahamic religions, Islam and Judaism have the same God and share a common law then how do rabbis see the marriage of a Jewish woman marrying a Muslim man and vice versa? What about their children? Would they be Jewish as they have a Jewish mother? Please comment and explain.


texts: Is one liable for murdering after being sentenced to death?

texts:
If one was sentenced to death by a Sanhedrin. After leaving the court to his death execution he kills a bystander.

Is he liable for that murder?

If yes, is he re-judged? Or it depends on what kind of death he's sentenced to - is it more severe than Hereg (for murder), like Skilah, or less, like Chenek, since we can't administer two executions?


texts:
In a comment on another question, R' Gershon Gold linked to a page on Beit El Yeshiva's Web site that starts its discussion of a point of halacha with a quotation from Chochmas ben Sira (Ecclesiasticus). I don't recall ever before seeing this book cited in an halachic discussion, and very rarely in a Jewish context at all. I wonder: What is its status? Specifically, (1) is it considered reliable[1] as a source of Jewish wisdom and outlook, and (2) can its pronouncements be used[1] to decide halacha?

[1] When I say "reliable as a source" and "can be used", I mean that the entire book is reliable or can be used. I do see that Wikipedia says that the Bavli quotes from ben Sira, but that may possibly be isolated excerpts that are considered valuable even if the book as a whole is not.


texts: can someone please help me find a copy of davka hebrew english mishnah berurah

texts:
the company davka used to make a program called "Hebrew English Mishnah Berurah for windows" but stopped producing it around when windows 7 came out because apparently it was not running well on windows 7 and up and they decided to not update it anymore.

no stores carry it and davka said they dont produce/have it anymore. they told me if i can find a copy i am welcome to copy it (i have an old pc running windows xp)

so if anyone has this or knows someone who has it, (or knows of any store that still has a copy i could buy,) it would be a huge chessed for me, as i am trying to make worksheets for learning MB.

P.S. i am aware of sefaria and for various reasons it is not suitable for my needs. (besides for the fact that siman 47 which is the main part i am working on right now is completely untranslated lol)

ty!


texts: Issues involved in keeping a keli shelishi warm on top of the Shabbos kettle?

texts:
Tosfos Shabbos 40b D.H. ושמע מינה כלי שני אינו מבשל
points out that a keli sheni will not allow cooking because

אין דופנותיו חמין והולך ומתקרר its walls are not hot and so it will
cool off.

Bearing this reason in mind, what will be involved in keeping a keli sheni or keli shelishi warm on top of the Shabbos kettle in order to have a hotter drink on Shabbos.


texts:
Reading in my Koren Siddur, I am working on the Hebrew words. I noticed that in the petition for peace in the Mincha text for the weekday Amidah (the same is present in the Ma'ariv) the English reads "Grant great peace," whereas the Shacharit is translated the same way without the great (the רב). However, the Shacarit has the word (שים, sim) for... I think "grant" whereas the other two settings do not (however, I have not found an appropriate translation for the word through any dictionaries... help!).

Is there a difference with the underlying Hebrew text between the Shacharit, Mincha, and Ma'ariv texts or is this a typo?


texts:
Another question asks about the differentiation between the words "chanukiyah" and "menorah" when referring to the special 8-branched (+1) candelabra for Chanukah.  An answer there suggests:

  All of the rest of their references to the Chanukah lights indeed use the term נר(ות) חנוכה. I'd guess that indeed the average person in those days didn't have a specially-designed candelabra for this purpose (or if they did, it wasn't branched like the original menorah)...

This seems plausible; I can't recall seeing older writings that refer to a special device, just references to lights.  So my question is:  How old is the chanukiyah, meaning a special candelabra that we use only for Chanukah and that has the correct number of wicks/candles?  I'm interested in any evidence, whether from halachic literature, art, or known artifacts.


texts: PTIJ: May one become a non-serpentine animagus?

texts:
As is well-known to all who have read Hilchot Potter, Vol. 1-7, there are certain wizards who have managed to become animagi (singular: animagus), i.e., able to transform into animals (one animal per person).
I assume a Jew may not become a serpentine animagus (i.e., turn into a snake) because of לא תנחשו - Lo Tenachashu - You shall not become a snake. Does that mean that Jews may become other animals?

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


texts: Is there still yibum if executed by beis din?

texts: If a married man who is childless is executed by beis din, does his brother still have an obligation to perform yibum?


texts: List of places where Elokim is written as tetragrammaton

texts: Can someone point me to a list of all places in Tanach where the tetragrammaton is pronounced as "Elokim" (as in, e.g., Yechezkel 28:25)? For some reason, my concordance does not list these under either the "Elokim" or tetragrammaton entries.


texts: Why say Hashem is Jealous and Vengeful when we ask for Kindness?

texts:
משוך חסדך ליודעיך, אל קנוא ונוקם

We ask Hashem to give us kindness and then we say because you are a God of Jealousy and Vengeance. It would seem we should say he is full of kindness and not bring up Jealousy and anger at all?