texts: Corner of a garment vs. corner of a field vs. corner of a face

texts:
Related to this question.

Regarding the obligation to affix fringes, the Torah commands them to be attached to the corners (kanfei) of the clothing. But when it comes to our fields and our faces, the commandments refer to the corners as pei'ot -- Vayikra 19:9 reads " לֹ֧א תְכַלֶּ֛ה פְּאַ֥ת שָׂדְךָ֖" and 19:27 has "לֹ֣א תַקִּ֔פוּ פְּאַ֖ת רֹאשְׁכֶ֑ם". [Note -- the English used by Sefaria has "edges" for the former and "side-growth" for the latter while the English on the Chabad.org site has "corners" for both.]

Is there a technical difference between the type or nature of the "corners" that makes the word kanaf appropriate for clothing and pe'ah for fields and faces?


texts:
related

Cold smoking is a process by which food is cured by contact with smoke which fills the whole vessel but does not [ideally] exceed 80˚F, which is well below yad soledet (at least for my hands) so that there is no issue of zeiya (steam). However, due to the cooking method, rei'ach is likely exchanged to some degree.

Do the poskim discuss whether the same smoker may be used (at different times, with cleaning) for both milchigs and fleischigs, based on the above factor?

Note: the above-linked question appears to assume simultaneous cooking, while this question does not.


texts: Can you put a mezuzah on someone else's home without permission?

texts: Can you put a mezuzah up on someone else's home without permission?


texts: Do Jews view Scripture as the "word of God"?

texts:
I am curious whether Jews view Scripture (i.e. the Tanach) as "the word of God," and if so, in what way? Is it "inspired" by God? Is it a "product of the Spirit of God"? Is God the "Author"? [etc.]

In other words, what was God's role in the production of Scripture from a Jewish perspective?


texts: If a glass of wine improves after five minutes, should you say HaTov VeHaMetiv?

texts:
A good wine improves as it is exposed to oxygen in the glass after it is poured.

Since one is supposed to say a Berachah of HaTov VeHaMetiv if one drinks a better glass of wine than the first (ie., first of that meal, the one over which one recited HaGafen), does that mean that, if the same glass of wine noticeably improves after a few minutes of air, one should make this Berachah? What if it improves in the bottle or decanter between drinks?


texts:
Often today when a Jewish book is banned that leads to a dramatic increase in sales and circulation of the work. This would seem to be the exact opposite of what the Rabbi or Beit Din was trying to accomplish by banning the work. Surely this is known to those who impose the ban, so then why do they bother banning in the first place? They could just as easily express their displeasure with the work without officially banning it.

Does the fact that banning a book today makes it more popular, thereby ostensibly placing a stumbling block before more Jews, mean that Rabbis should no longer ban books?


texts: Can one convert if they are already in the process when mashiach comes?

texts:
If there is no more conversion once moshiach comes, what would be the status of a goy in the process?

so if someone was already in the process of converting to orthodox judaism but had yet to stand before the beit dein, have brit milah, and immerse in a mikveh, would the person still be allowed to finish their conversion if moshiach came?


texts: Hoshana rabbah, is it really the second Yom Kippur?

texts: Where does the concept of Hashana rabah being compared to Yom Kippur come from? Especially within the Sephardic and Hasidic communities. I've heard that Hashanah rabah is alluded to in Kabbalah as like the second "Yom Kippur" meaning teshuva from simcha and not yirah. I'm just wondering if there are gemarot that allude to it in the same manner as I've heard that Kabbalah does?


texts: Why are Geshem and Tal said before the chatzi kaddish of mussaf in most ashkenazi communities in eretz yisrael as opposed to during chazarat hashatz like in chutz laaretz?


texts: What if you don't know whether something became muktzeh between twilight and nightfall?

texts:
I am vaguely aware that there are certain cases in which an otherwise non-muktzeh object may become muktzeh, i.e., by being on a certain base during twilight on Friday night. But if you don't know whether this happened, because you weren't watching that item for the 72 minutes between sunset and nightfall, do you have an obligation to ask others, or to perform your own detective-style investigation about the object, before moving it?
Presumably, this could have happened to any movable object without your knowledge.
Or could you just move it--

If you have no reason to think that such a thing happened (you simply don't know for sure that it didn't)...?
If you have some reason to think it might have happened, but you don't know for sure...?

Hypothesis: This is maybe a safek derabanan l'kulo (in some cases maybe even a safek safeika, because the base's status is also questionable).  However i would wonder if there were not factors like chazaka and rov involved. I am really out of my depths on all this though; thus, I ask the question.


texts: Why do we call it "candle-lighting" time?

texts: Since it is still permissible to do melacha (work forbidden on shabbat) including lighting shabbat candles until shki'a (sunset), which is 18 minutes (or 40 minutes in Jerusalem) following "candle-lighting time", why do we still call it by that name?


texts: Why is Hebrew Called "Jewish" in the Bible?

texts:
We see that in most of the Bible, the Jews are called "בני ישראל/Israelites"; only in later books are they called "יהודים/Jews" (e.g. Esther 2:5, Zechariah 8:23), after the loss of the 10 tribes. However, the only word appearing for the language of the Jews is "יהודית/Jewish/Yiddish" -- no "לשון הקדש" or "עברית". Granted, one reference is during the 2nd Temple period (Nehemiah 13:24). However, in II Kings 18:26, an Assyrian emissary is asked to speak in "יהודית" rather than in ארמית/Aramaic.

Why, then, even at this earlier point, when the entire nation of Israel lived in the land, is the language specifically referred to as the Judean language? Is that meant to imply that the other tribes were speaking something different? Or was it just the common, understood way of referring to the language?

On a related note, when did Hebrew begin to be known as עברית/Hebrew?


texts: Why were Yisrael allowed to mourn for the death of the two sons of Aharon, but not Aharon and his two remaining sons?

texts:
After the two sons of Aharon were killed by Hashem, it says in Vayikra 10:6 “ And Moses said to Aaron and to Eleazar and to Ithamar, his sons: Do not leave your heads unshorn and do not rend your garments, so that you shall not die and lest He be angry with the entire community, but your brothers, the entire house of Israel, shall bewail the conflagration that the Lord has burned.”

Why were Aharon and his sons forbidden to show any sign of mourning, but Yisrael were instructed/encouraged to do so?


texts: When the Gemarrah quotes midrashim mentioned in Avot D'Rav Nattan, why does it not attribute its source?

texts: If my history is correct, Rav Natan lived before the Bavli was compiled. It seems that in a sense, Avot D'Rav Natan is a type of "tosefta". There are numerous midrashim and quotations in the Gemarrah that are duplicated in Avot D'Rav Natan. I would think the Gemarrah wouls cross reference the source in some way, but I haven't noticed it. At least, perhaps the Gemarrah would use a phrase like "Ta Shma" or "Amar Rav Natan" or something like that. Am I missing something in the lack of the Gemarrah's cross reference?


texts: Why does the text of Pitom Ketores tell me that one maneh was used per day plus 3 on Yom Kippur when the total weight was more than 368 maneh?

texts:
Please help with my understanding of the ketores. I must be making an elementary mistake.

The recitation of the formulation of the incense here and in my siddur explains that

שְׁלשׁ מֵאוֹת וְשִׁשִּׁים וַחֲמִשָּׁה כְּמִנְיַן יְמוֹת הַחַמָּה, מָנֶה בְּכֹל יוֹם, מַחֲצִיתוֹ בָּבוֹקֶר וּמַחֲצִיתוֹ בָּעֶרֶב, וּשְׁלשָׁה מָנִים יְתֵרִים, שֶׁמֵּהֶם מַכְנִיס כֹּהֵן גָּדוֹל מְלֹא חָפְנָיו בְּיוֹם הַכִּפּוּרִים

“there were 368 maneh in it.” One maneh was used each day, half in the morning and half in the afternoon. Three maneh were for Yom Kippur. This was made up of 11 spices:

(א) הַצֳּרִי

(ב) וְהַצִּפֹּרֶן

(ג) הַחֶלְבְּנָה

(ד) וְהַלְּבוֹנָה, מִשְׁקַל שִׁבְעִים שִׁבְעִים מָנֶה,
making 280 maneh

(ה) מוֹר

(ו) וּקְצִיעָה

(ז) שִׁבֹּלֶת נֵרְדְּ

(ח) וְכַרְכֹּם, מִשְׁקַל שִׁשָּׁה עָשָׂר שִׁשָּׁה עָשָׂר מָנֶה,

64 maneh making a total of 344

(ט) הַקֹּשְׁטְ שְׁנֵים עָשָׂר,

total 356

(י) וְקִלּוּפָה שְׁלשָׁה,

total 359

(יא) וְקִנָּמוֹן תִּשְׁעָה.

Total 368 maneh.

In addition there were

בֹּרִית כַּרְשִׁינָה תִּשְׁעָה קַבִּין,

9 kav

יֵין קַפְרִיסִין סְאִין תְּלָת

3 seah

מֶלַח סְדוֹמִית רוֹבַע,

¼ kav of Sodom salt

מַעֲלֶה עָשָׁן, כָּל שֶׁהוּא.

There were 368 maneh of spices and then the additional amounts mentioned in the second paragraph.

It seems that the total weight was more than 368 maneh. So why does the text tell me that one maneh was used per day, 3 on Yom Kippur as if that accounts for it all?


texts: Different blessing when lighting candles on Rosh Hashanah

texts:
On every holiday the blessing for candle lighting is "lehadlik ner shel Yom Tov".

Why, according to Chabad custom, specifically on Rosh Hashanah there is a distinction made and the blessing is "lehadlik ner shel Yom Hazikaron"?


texts: Does G-d's closeness necessitate anthropomorphism?

texts:
A big part of our Jewish theology and philosophy is based on our desire to be closer to G-d (hope it's accepted unanimously). All of our analogies are built around the personification of G-d, whether we refer to Him as the Master/the King, the Father or the Spouse.

But let's try to visualize a greater view of G-d, like Rambam's. Let's imagine that we relate to G-d as amebas or ants relate to us. In this view, all the aforementioned analogies are invalid and irrelevant as our scopes of intelligence are incompatible. And, therefore, no communication or interaction is possible on any level of sophistication higher than ours.

So everything G-d does for us, in our imagination, has to be in human terms - speed, volume, value, etc. For example, if G-d wants to pass some information He needs to SPEAK/write, word by word, in an acceptable voice and comprehensible language (imagery), at the speed and volume of our understanding (He can't give us Torah 15Gb in size - that's incomprehensible). In other words, manifest human qualities. If He FEELS, the range of His emotions perfectly mimics ours.

Therefore it appears that the Jewish theology necessitates G-d's anthropomorphism in order to maintain its beliefs (see Raavad's comment to Rambam Hilchot Teshuva 3,7):

  (וְהָאוֹמֵר שֶׁיֵּשׁ שָׁם רִבּוֹן אֶחָד אֲבָל שֶׁהוּא גּוּף וּבַעַל תְּמוּנָה (נקרא מין.
  ראב"ד: ולמה קרא לזה מין וכמה גדולים וטובים ממנו
  הלכו בזו המחשבה לפי מה שראו במקראות
  ויותר ממה שראו בדברי האגדות המשבשות את הדעות:

So do our basic concepts necessitate viewing G-d as anthropomorphic?


texts: Can I return a borrowed item to a man's wife?

texts: If I borrow an item from a friend and return it to his wife (not on his property) without notifying him first. Is it considered as though I returned it to the person himself, or am I still liable if it gets damaged before he himself gets it?


texts:
In the beginning of the Ramban's letter to his son, he talks about the importance of not getting angry, and that this will lead to humility.

He says that a person should "speak gently to all people at all time, this will protect you from anger." "Once you have distanced yourself from anger the quality of humility will enter your heart, as it is written (Mishlei 22:4) 'on the heels of Humility comes the fear of HASHEM.'"

More to the middle of his letter, the Ramban says (in the English translation) "How a person may accustom himself to the quality of humility? ... Let your words be spoken gently, let your head be bowed, cast your eyes downwards and your heart heavenwards. When speaking, do not stare at your listener, and let all men seem greater than you in your eyes."

I asked my brother why it says two different ways to get humility (he read the Iggeres HaRamban in Hebrew) and he said that the first time the Ramban talks about humility, he's telling a person what to do to become humble, but the second time he talks about humility he's just listing different traits of humility.

Is my brother correct?


texts: Does the down payment for selling chomets have to be a percentage of its value

texts:
Today many large stores sell their chomets with a down payment of less than a .001 percent of its value.
Is this kosher? The Kitsur has a shtar mechiras chomets with different values of the down payment for the chomets and for where it is kept.
This suggests to me that what is called a pruta isnt good enough but the down payment has to have some relation to its value.
Also I doubt if any secular court would consider this a mechira.
If one buys a property for 'millions' one doesnt give cents as a down payment: seemingly, chomets would be no different.


texts: Why do some congregations only make noise at certain occasions of Haman?

texts: Attended a Purim Seudah tonight at a Sephardic shul where most of the attendees are Israeli.  They only made noise during three (maybe four?) times Haman's name was mentioned.  I am aware of the teshuva saying "no noise", but can't find anything explaining "sometimes." Is there a soource for this concept?


texts:
Is the 4th day of the Month of Teveis significant in Judaism? Looking for answers as to what characteristics (historical, numerological or otherwise) that is commemorated by or significant to Judaism on this date. It can include both positive and negative significance. It can also include Yarzheits of well known personalities that are themselves significant to Judaism, or milestones in their lives (such as birthdays) that are currently or were celebrated within Judaism.

Please cite / link your sources, if possible.

All interesting answers will be up voted. Best answer will be accepted.


texts:
What reasoning is used by mainstream kosher certification agencies to certify food items containing only kosher ingredients but packaged and/or designed to look and/or taste non-kosher.  For example, imitation crab (dyed and shaped to look like crab meat and used in sushi) or artificially flavored snacks illustrated with pictures of meat and dairy, such as this. (I'm waiting to hear back from the O-U.)

Since first posting this, I came across Halachipedia's post on this topic:

  There is no maris ayin issue involved in eating surimi since people know that surimi shrimp etc exists, we do not have to worry that one will think he is eating a non-kosher product.

They cite as a source for this argument Halachically Speaking (vol. 5, Issue 12, p. 3) which actually does not appear to present any reasoning at all(?), (though there may be more information in the Journal of Halacha and Contemporary Society 50 p.107, cited in footnote 10) which I have yet to obtain.

As a counterpoint to this argument, the New York Times recently seemd to feel the need to clarify the artificial source of the crab in kosher-certified California rolls:

  Orthodox Jews are eating dragon rolls, rainbow rolls, tsunami rolls and California rolls (using imitation crab)...


texts: does the wife have priority in separating challah?

texts:
is it true that the wife has priority in separating challah (as it seems from Jewish articles:

chabad.org

  While both men and women are obligated in these fundamental mitzvot, the Jewish woman has been given precedence and carries the authority in ensuring their proper fulfillment

Aish.com

  Today too, women are given precedence in performing this mitzvah)?

if yes, what is the source for this?

form Y"D 328.3 it seems the priority goes to the owner of dough (which seems in most cases to be the husband)


texts: Obliterating the names and memories of evil people

texts:
Theoretically the names and the very memories of evil people (rasha'im) should be obliterated. Is this aim seriously pursued?

For example, saying ימח שמו after a name doesn't really help obliterate that name. Using nicknames (such as ישו) does help obliterate the name but not the memory of the rasha (to obliterate the memory, one wouldn't talk about him at all).

Also, in the modern world, information spreads so quickly that it doesn't seem feasible to obliterate someone's name.


texts:
one of the "systems" of remez (hints) is a"t b"sh where the first letter of the aleph bet can be switched to the last letter. The pattern continues moving inward toward the center with bet pairing with shin etc. Using this system you can derive 'new' or 'hidden' meanings to words.

I'd like to know where this system came from. Who says it is legitimate?


texts:
If someone intentionally infects another with a potentially deadly disease from which the victim ultimately dies, assuming he was forewarned and it was witnessed by valid witnesses, would a Sanhedrin in the time of capital punishment execute the perpetrator or would the death be considered insufficiently direct?
Would a goel hadam (redeemer of the blood) be allowed to execute the perpetrator, without a ruling of the court; and/or even without actual warning/intention of the perpetrator?
What if, for example, the perpetrator infected an intermediary who (inevitably) infected the victim, e.g. a caregiver of a vulnerable patient?
Related:

Murder by Machine

Kosher Murder Switch?

Indirect murder


texts:
Suppose a chalitza ceremony is interrupted partway through, because of some external circumstance, or because the yevam changes his mind and decides he should build a name for his brother after all.

At which point in the ceremony does it become too late to do yibbum instead, assuming that community ever does yibbum? When does the yevama become free to marry someone else?


texts: I would like to know if the prohibitions on opposite-gender clothing apply to gentiles under the Noahide laws.


texts: Ordinary Israeli fruit and vegetable stands do not carry teudah. Does the Israeli government ensure terumot and maasrot are taken at some point? For example, can one taste produce in Machane Yehuda or one must take the produce home and separate the various portions first?


texts: Did Adam name all the breeds of the same type of animal?

texts:
Breishit (Gen.) 2:20 indicates that Adam named all the animals.

Did he give each class of animals just general names, or was Adam specific to name each breed of animal as well? E.g. - Did he name them (of course, the equivalent in Hebrew) "Labrador retriever", "Basset hound" "Pit bull" for different dog breeds?

I am assuming that there were different breeds of animals from
Breishit 1:25 assuing that the word מינה means "kinds" or "type". Thus, it might imply that there were different types or "breeds" for each animal.


texts: Waiting Between Meat & Dairy According To The Geonim

texts:
It seems as though the Geonim - although disparate and diverse in their opinions on many issues - seem to be rather united on the understanding of the Gemara on the subject of waiting after meat before dairy. According to the Halakhoth Gedholoth of Rav Shimon Qayara and the Halakhoth P'suqoth of Rav Ahai Gaon - and even Rasa"g, as quoted in a now lost portion of his sidur found in an anonymous commentator from Yemen on the Ri"f - one need only wash his hands (n'ttilath yadhayim/hidaha) and cleanse the palate (qinuah ha-pe) before eating dairy after eating meat. They do not require waiting unless one decided not to wash or cleanse their palate. I have found no Gaon who argues on this point.

My question is: If the Geonic tradition is clear on this point, why did some Rishonim require one to wait no matter what?


texts: When to appreciate the miracle of the body

texts:
Why doesn't one recite asher yatzar after coming back from a dangerous operation?

Surely this is also an apt time for giving thanks for the miracle of the body!


texts: Can a Judge Issue a Ruling After his Death?

texts:
In a recent decision (No. 18-272, Yovino v. Rizo, decided February 25, 2019 Per Curiam, properly cited as 586 U. S. ___ (2019)), the United States Supreme Court (SCOTUS) dealt with the matter of a judge in a court of appeals that had participated in a case, voted on one side of an en banc review, and authored the 6-5 majority opinion.  However, he died 11 days before the ruling was officially issued.  The Ninth Circuit Court of Appeals allowed that decision to stand, stating:

    Prior to his death, Judge Reinhardt fully participated in this case and
    authored this opinion.  The  majority opinion and all concurrences were
    final, and voting was completed by the en banc court prior to his death.

However, the Court vacated and remanded, taking the position that

  When the Ninth Circuit issued its opinion in this case, Judge Reinhardt
  was neither an active judge nor a senior judge.  For that reason, by
  statute he was without power to participate in the en banc court’s decision
  at the time it was rendered.

And therefore,

  ... [T]he Ninth Circuit erred in counting him as a member of the majority.
  That practice effectively allowed a deceased judge to exercise the judicial
  power of the United States after his death.  But federal judges are
  appointed for life, not for eternity.

(The details and quotes are from the decision, available on the SCOTUS website.)

Here's my question: If such a scenario took place in a Beis Din, that one of the dayanim died after writing the ruling but before the p'sak was formally published, what would be the halacha?  Is there a specific point in the process, some part of g'mar din, where it might matter before but not afterwards?  Does it make a differenct whether the other dayanim agree, thus nullifying the question of the majority?  (This is mentioned as relevant in the SCOTUS case.)  Or perhaps the ruling is now seen as being issued by only two dayanim, which do not form a proper Beis Din?

Would the rules change depending on the sort of beis din?  That is, would the same principle hold for a Sandhedrin Ketana of 23, ruling on capital punishment, and today's Batei Din, which are (technically) hedyotos, without proper semicha?

As this is primarily a discussion post, sources where such questions have been raised and answered would be greatly appreciated.


texts: I have noticed in BaMidbor 33:29 that the 25th stop that the Bnei Yisroel made in the Midbor according to Sidra Mas'ei was called Chashmonah. Chanukah starts on the 25th Kislev and (besides other things) celebrates the victory of the Chasmona'im. My question is two-fold: Is the significance of this in relation to Chanukah brought down in any meforshim? - Please provide sources. Secondly, was this actually a real place and if so, where?


texts: Why is "Yismechu VeMalchutcha" omitted in the Shabbat Mincha Amidah (Nusach Sefard)?

texts:
Nusach Sefard has the paragraph "Yismechu VeMalchutcha" in the Amidah of every tefillah of Shabbat, apart from Mincha.

What is different about Mincha compared with the other tefillot (Arvit, Shacharit, Mussaf) which means that Yismechu VeMalchutcha is not recited?


texts: I'm looking for an online tool which will allow me to produce a Hebrew word in the K'tav Ashuri, Torah font.


texts:
In my experience, for the most part, "המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים" is said to a mourner specifically during shiv'a. However, I've heard some people say it after shiv'a, particularly the first time they speak to the mourner as a mourner. (Because I'm mostly unacquainted with that practice, I say something less formulaic if speaking to a mourner for the first time, e.g. "Hashem should give you nechama".) So my question is twofold:

Does halacha (or the minhag of any communities) say anything about this? Specifically, is "Hamakom…" restricted to shiv'a? (Or do any halachic sources say explicitly that it's not?)
(Especially if the answer to #1 is that halachic sources say nothing…) What's the convention? (This will depend on location, of course.)


texts: Is there anyway to know that Hashem has forgiven you for good?

texts: I am not asking here if Hashem Most High forgives you for a sin you committed, what I am asking is: is there anyway to know that Hashem has forgiven you for good so no matter what happens rest of your life, you will enter Olam Haba because you are forgiven. Are there any signs in your life or dreams you see that say that you are forgiven by Hashem Most Great?


texts:
Although I've never actually witnessed a chalitza taking place, I understand there is a whole process involved. What is the earliest source for the process/procedure/ceremony that takes place today (keeping mind that there might be varying minhagim)?

(Inspired somewhat by this question about the pidyon haben ceremony and it's source.)


texts: What is the connection between Pharaoh's butler's cups and Arba Kosos?

texts:
The Daas Zekeinim (Shemos 12:8) writes

ד"א כנגד ד' כוסות שאמר שר המשקים ליוסף - Yet another interpretation
about why we drink four cups of wine on the night of the seder. It is
a reminder of the four cups that Pharaoh’s chief of the butlers told
Joseph about that he had seen in his dream (Genesis 40, 11-13).

Other than the number four, what is the connection between the cups of Pharaoh's butler and the four cups we drink at the Seder?


texts: What does HaShem benefit from making the human being?

texts:
HaShem made the human being with free will (to choose), but what does it mean to HaShem, or what does He gain/benefits from making the human being and why make this human being with the ability to exercise free will and making his own choices?

(HaShem already seems to have messengers to accompany Him and serve Him, for example).


texts:
If a person doesn't care much about the reward in Olam Habah, what reasons does he have for being religious (learning torah and observing the mitzvot)?

As a parable, a businessman might not care about money, but he wants to work on creating something to benefit society.

As mentioned by Mike,
The Pirkey Avot already said:

  Antigonus, a man of Sokho, received [the tradition] from Shimon
  ha-Zaddik. He used to say: Do not be like the servants who serve their
  master in order to receive a reward; be like servants who serve their
  master without expecting to receive a reward and let the fear of
  Heaven be upon you.

Based on that reasoning, there must be different motivations.


texts: Can Rashi mean eagles actually fly with their young on their wings?

texts:
Rashi brings down regarding the meaning of "I carried you on eagles' wings" (Exodus 19:4, see also Deut. 32:11) that an eagle carries its young on its back.

But, has anyone questioned the truth to this phenomenon? From what I understand, it's impossible for the young to hold on and not fall - nor do I know of any documentation of such behavior.

Is this more of a theoretical mashal (i.e. parable) than an actual fact?


texts: Did the 12 sons of Jacob marry outside the jewish race to start off their families?

texts: Did the 12 sons of Jacob marry outside the Jewish race to start off their families?


texts: Are men allowed to listen to women on the radio?

texts:
Is a man allowed to listen to a woman on the radio? Would it change if you saw the actual girl (e.g. on TV singing)?

Related: What is the source for a woman's voice as ervah?


texts:
I thought that שליט"א came from the Aramaic word שליט (Ruler). But a Rabbi I told this to, pointed out that שליט"א is always written as with " , in the Middle so each the letters must stand for something. (But he didn't know what it stood for.)
Does anyone know If and What does שליט"א does stand for?


texts: What is the translation of מתא הוא ואיכא טובא: ? and SAY"D 334.44

texts:
I'm learning SAY"D #334.44 and I have some difficulty in translation.
Particularly two expressions that both happen to have have "meta" or "mayytei."
Below is what I have so far.
Any help or corrections appreciated.
44
A chakham who ruled to permit [remarriage of a woman whose husband is alleged to have drowned] in unbounded water, is liable nidui. So too whoever transgresses his neder/ oath.
And any beit dit that relies on him for questions, unless he's dead. [? bar sh'meta hu]
Also those who perform labor whilst there is a corpse it town that is still not buried: they are liable nidui, unless there are [burial] teams in town.
Also whoever makes leniencies or stringencies, or a gezeira shawah to uproot a thing from the Torah, or who asks an impossible question.
Also whoever is wary of his fellow in some matter and turns him in to the king or judge, we ostracize him till he comes forth [? maytei] and stands in beit din.
Also a talmid chakham who holds fast in a dispute against the majority. Also whoever gives a ruling in place of his rav.

סעיף מד >>   חכם שהורה להתיר במים שאין להם סוף חייב נידוי וכן מי שעובר על נדרו וכל בית דין שנזקק לו לשאלה בר שמתא הוא וכן העושים מלאכה בעוד שיש מת בעיר ועדיין לא נקבר חייבים נידוי אא"כ יש חבורות בעיר וכן מי שעושה קלים וחמורים או גזירה שוה לעקור דבר מן התורה או שואל דבר שאי אפשר וכן מי שיש לו עירעור על חבירו בדבר אחד ומוסר אותו למלך או לשופט משמתין ליה עד דמייתי ליה וקיימי בבית דין וכן תלמיד חכם המחזיק במחלוקת כנגד הרבים וכן המורה הוראה במקום רבו.


texts: May one make tahara (washing the dead) on a person who doesnt keep mitsvot

texts:
One makes tahara on a dead man or woman which includes washing him or her and for some being 'dipped' in a mikva. May one do this on someone who is considered a 'rosho' e.g., for not keeping the Torah or other reasons?

The Masechet Semachot (2:10, but cited as 2:8 in this article) says one must not do 'anything' for someone who 'separates from the ways of the community'. Does this include taharah?


texts: Why does Yitzchak's blessing of Yaakov refer to Yaakov's mother's *sons*?

texts:
B'reishit 27:29 reads:

  Let peoples serve thee, and nations bow down to thee. Be lord over thy brethren, and let thy mother's sons bow down to thee. Cursed be every one that curseth thee, and blessed be every one that blesseth thee.

Rivka only had two sons and Yitzchak didn't have any other wives or concubines.  Why does he use the plural when referring to Yaakov's mother's (other) sons?

One possibility is that he was guarding against the possibility of future children.  This seems to be inconsistent with Yitzchak's health at the time he gave the blessing.

Another possibility is that by sons he means descendants, meaning Eisav and all his children, but that's unbalanced -- if Eisav's sons are his mother's sons, then so are his own sons when he has them.

Someone fluent in Hebrew told me that we should read this as mothers' sons, meaning Rivka and Sarah rather than just Rivka.  This person told me that the segol in imecha is plural, but I have never seen a translation that renders it plural.

Rashi doesn't comment on this, nor do the chumashim I checked (not an exhaustive search, I know).  I don't have an Ibn Ezra (I know he often comments on grammar).


texts: Is there a way of differentiating between different sects of chassidim by the type and color of socks that they wear as well as by how they wear them?


texts: Are you yotzei by lighting candles through a grama?

texts: Does one fulfill the mitzvah of lighting candles (sabbath or chanukah) if done by a grama (indirect action)? Example


texts: Which of the three forbidden fruits was the opinion of the Arizal; grapes, wheat or figs and why?

texts: We were asked earlier this week about what the Arizal's opinion was on which forbidden fruit was on the Etz HaDaat. Does anyone know what it might be?


texts: Kashrut Status of Certain Oral Tobacco Products During Pesach

texts:
NOTE: I plan to pose this question to a qualified Rav. But first I am trying to think through the relevant issues to get a sense of how one might pasken this.
My question is regarding whether snus would be acceptable for use on Pesach without certification.

Snus:  Snus refers to a small pouch of tobacco that one puts between their gums and lip. A tin of snus contains 15-20 of these small pouches. The snus in question is produced in Sweden and the ingredients are regulated there as a food product. The standard ingredients are: tobacco, water, salt, propylene glycol,    sodium carbonate, and "flavoring". By weight, the flavoring represents a minute portion of the total ingredients.

Despite the flavoring, only a long-term user would actually say that a snus "tastes good". Likewise, a tin of snus does not smell good, despite the flavoring - it gives off a musty tobacco smell. When someone used snus, they want the tobacco, the flavoring is just window dressing that makes the taste palatable or more interesting. Notably, "juice" from a snus pouch sometimes drips out during use and enters the user's mouth. This is typically swallowed because it is a very small amount, but this is done only for convenience sake, because the "juice" tastes quite bad. A snus pouch is typically discarded when this begins to occur.
The closest I can find to my question being addressed is via the CRC's position on chewing tobacco during Pesach. They hold that chewing tobacco "contains flavors and other sensitive
ingredients" and thus requires certification. I believe the OU's position on chewing tobacco during Pesach is essentially "no comment". Chewing tobacco and snus are not materially that different. One important difference would be that chewing tobacco is produced in the US, and almost anything goes in terms of what ingredients/flavors get put in. In Sweden snus is regulated as a food product and its ingredients are much more limited and "pure".
Relevant to my question is that for the user, abstaining from snus during Pesach would be detrimental to his Oneg Yom Tov and Shabbos. As such, the goal is not to be machmir if there is sufficient room to be meikil.
I am also curious about this question vis-a-vis the nicotine pouch product Zyn. This is essentially the same as snus except nicotine salt is used rather than actual tobacco.


texts: Was Esav originally destined to be the fourth of the Avos?

texts:
I think I heard that Esav and Yaakov were supposed to be like Yissachar and Zevulun; partnering together in Avodas HaShem. So then would both have become our Avos?
I'm interested in the earliest sources anyone has on this topic. Thank you very much!


texts:
Is excess water after Netillath Yadayim usable for other purposes?  For example, you wash for bread, and you leave water in the cup - can someone use that water, or do they need to empty and refill the cup?  Another example, you wash for bread with a normal drinking glass instead of a designated washing cup - a little bit later, but soon enough that there's still some water left in the cup, you want a drink of water. Can you use the cup without pouring out whatever is left at the bottom, or should you pour it out (or even wash it out) before using it?

Taking a more serious case (at least as I understand the Shu"'A), what about after washing in the morning upon waking up?


texts:
I've been taught that the Oral Torah was passed from generation to generation from Moshe Rabbeinu. And I've also heard that the Talmud is basically a recollection of Oral Torah. This would suggest everything in the Gemara comes from knowledge that was given by Hashem to Moshe.

But I recently studied part of the Masechet Brachot in school, and one of the things we read was the importance of the Kaddish and how Hashem reacts in heaven when we say it. But the Kaddish wasn't there at the time of Moshe. How could this be part of the Oral Torah then?

Please correct me if something I said is wrong. But I really don't understand this.


texts: Was there a synagogue inside the Temple?

texts: I vaguely remember seeing in Mishnayos (probably second half of Moed, maybe Taanis - potentially in connection to where the Maamados said their Tefillos - but can't find it now) that there was a Shul within the Beis haMikdosh. I can't seem to find it on any of the floorplans though now. Can someone please confirm and provide a source?


texts: I have heard that a m'zuza must be checked twice every seven years by a qualified sofer. I have also heard that, assuming it's known to have been kosher at one point, it need only be checked for faded or cracked letters thereafter, and that that check can be done even by a layman who knows what the letters look like (provided he take any questionable m'zuza to a sofer for expert checking). Which is correct? Sources please.


texts: Studying mussar and philosophy on tisha b'av

texts:
Can one learn mussar on tisha b'av, or how about Kuzari or Moreh Nevuchim?
Is it considered to be the study of Torah, which gladdens, or is it, since it is mussar, okay?


texts: Are placebos permitted without telling the person they are getting one?

texts:
Does Judaism allow placebos where the person thinks it does something, and is thereby cured, even though the item does nothing?

Is this gnevas da'as (or some other issur), or because it can help them it's permitted to mislead them this way.


texts: Neviyim and Kesuvim are Torah Shebiksav?

texts: Nach - Neviyim and Kesuvim was written way after the revelation at Sinai. Why is it considered as part of Torah Shebiksav (written Torah) and not as Torah Shebaal Pe (Oral Torah)?


texts: How long is this week's parasha as compared to others?

texts:
We read parashas Ekev today. My kid noted that it's listed as having 111 verses, and asked me whether that's a long parasha. I didn't know where it lies among the parashiyos, so I ask:
Where do various lengths lie in the range of weekly-parasha lengths? What's a long one, a typical one, a short one?


texts: The Ramban (Bereshit 1:29) says the reason Noach was allowed to eat animals is because he maintained them in the Ark. If he would not have brought them into the Ark they would all have perished, so they owed their life to him. If so, why is he allowed to eat fish and not be like Adam who the Gemara says was not allowed to eat it? They were not in the Ark!


texts:
Someone who isn't Jewish owns something which is chametz. He is storing it at a family members house. They understand it to belong to him and therefore won't eat this thing. Meanwhile he has forgotten about this and went through a gerus. Sometime later after having completed their gerus and having celebrated one pesach he returns to this family members house and realizes his chametz item is still there.

Who did this item belong to during the first pesach he celebrated when he had forgotten about it and may he partake of it now?


texts: Why do the sages care if the condemned continues to deny his guilt to the end?

texts:
The mishna in Sanhedrin 6:2 explains how, when the condemned is being led out to be executed, they urge him to confess so he can have a portion in the world to come.  This mishna ends:

רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה יוֹדֵעַ שֶׁהוּא מְזֻמָּם, אוֹמֵר תְּהֵא מִיתָתִי כַּפָּרָה עַל כָּל עֲוֹנוֹתַי חוּץ מֵעָוֹן זֶה. אָמְרוּ לוֹ, אִם כֵּן, יְהוּ כָל אָדָם אוֹמְרִים כָּךְ כְּדֵי לְנַקּוֹת אֶת עַצְמָן:
Rabbi Judah said: “If he knows that he is a victim of false evidence, he can say: may my death be an expiation for all my sins but this.” They [the sages] said to him: “If so, everyone will speak likewise in order to clear himself.”

The sages object because it will look like he's clearing himself, but so what?  His confession, in whatever form, is so that God will judge him favorably, and God of course knows whether he speaks truly.
The g'mara's response is unsatisfying; it says that they object so that the condemned cannot bring discredit upon the court and witnesses.  But hasn't the condemned been proclaiming his innocence all along?  5:4 says that he can argue for his acquittal during the trial, and 6:1 says that when they lead him out and call for people who can speak in his defense, he himself is allowed to.  If the people hearing his confession didn't believe him during the trial, why would they suddenly believe him now?  How does somebody saying "I didn't do it" all the way to the end discredit the court that convicted him, given that his saying it before the verdict apparently didn't discredit anyone?


texts: Why is it that being embarrassed on one sin should atone for all?

texts:
Berachos 12b:

  אמר רבה בר חיננא סבא משמיה דרב כל העושה דבר עבירה ומתבייש בו מוחלים על כל עונותיו

  Rabbah Bar Chinina Sabba said in the name of Rav: Anyone who does a sin and is embarrassed in it, we atone for all his sins.

Questions:

Why should it be that being embarrassed in one sin atoned for all of them? Why not say that being embarrassed in one sin atones for that sin?
What is the wording of מוחלין - “we” atone - as opposed to נמחלין - his sins are atoned for? We humanly courts aren’t the ones who atone sins.


texts: Product of Melachah that wasn't really necessary, except that in the end it was

texts:
If Melachah was performed on Shabbath, but it was not necessary for the enjoyment of the product of the Melachah, can that product be enjoyed? What if the  Melachah was the result of some other Melachah that made the later performance of Melachah necessary for enjoyment of the product?

For example, someone had a catered affair at Shul. Someone then took the leftovers home to eat, opting to drive, even though he could easily have walked. Can that food be eaten? What if it was first brought to someone else's house for a very short while, and now it definitely can not be easily brought to the second home by foot?


texts:
There is a niggun, which I personally find rather inane, for the main paragraph of the second brachah of the Amidah. I have never been in a schul where it is not sung (. I have heard other niggunim though, such as the version which follows the nusach, the "Fiddler on the Roof" niggun used by Chabad, and other assorted ones). Here is a link of it being sung by a Conservative chazzan (he's using the Siddur Sim Shalom).

What is the origin of this niggun and how did it become so commonplace?


texts: Is there any restriction on what constitutes a veil for bedeken?

texts:
What can be considered a veil to be used in a bedeken at a wedding?

(See also my other related question)


texts: How do you understand the Rambam on Free choice in Teshuvah 5:5?

texts:
What is the Rambam really bothered by in Teshuvah 5:5?

רמב"ם הלכות תשובה פרק ה הלכה ה

שמא תאמר והלא הקב"ה יודע כל מה שיהיה וקודם שיהיה ידע שזה יהיה צדיק או רשע או לא ידע, אם ידע שהוא יהיה צדיק אי אפשר שלא יהיה צדיק ואם תאמר שידע שיהיה צדיק ואפשר שיהיה רשע הרי לא ידע הדבר על בוריו, דע שתשובת שאלה זו ארוכה מארץ מדה ורחבה מני ים וכמה עיקרים גדולים והררים רמים תלויים בה אבל צריך אתה לידע ולהבין בדבר זה שאני אומר, כבר בארנו בפ' שני מהלכות יסודי התורה שהקב"ה אינו יודע מדיעה שהיא חוץ ממנו כבני אדם שהם ודעתם שנים, אלא הוא יתעלה שמו ודעתו אחד ואין דעתו של אדם יכולה להשיג דבר זה על בוריו וכשם שאין כח באדם להשיג ולמצוא אמתת הבורא שנאמר כי לא יראני האדם וחי אין כח באדם להשיג ולמצוא דעתו של בורא, הוא שהנביא אמר כי לא מחשבותי מחשבותיכם ולא דרכיכם דרכי, וכיון שכן הוא אין בנו כח לידע היאך ידע הקב"ה כל הברואים והמעשים אבל ג נדע בלא ספק שמעשה האדם ביד האדם ואין הקב"ה מושכו ולא גוזר עליו לעשות כך, ולא מפני קבלת הדת בלבד נודע דבר זה אלא בראיות ברורות מדברי החכמה, ומפני זה נאמר בנבואה שדנין את האדם על מעשיו כפי מעשיו אם טוב ואם רע וזה הוא העיקר שכל דברי הנבואה תלויין בו.


texts:
I've seen the custom quoted in many siddurim to recite Psalm 130 (שיר המעלות ממעמקים), with the Ark open, between ישתבח and ברכו during עשרת ימי תשובה. This particular Psalm was chosen because it's very apropos for the time period, since it deals with forgiveness for sins.

Given that, why say it particularly there? Is there something special about that part of davening?


texts: shnayim mikra on succos for Parshas Breishis

texts: Can you say Shnayim Mikra for Parshas Breishis prior to Simchas Torah?


texts:
after Adam and Eve ate from the tree of the knowledge of good and evil, it says:

"And the eyes of both of them were opened, and they knew that they were nak-ed, and they sewed fig leaves and made themselves girdles." (Gen.3:7).

Apparently before this, they did not experience shame of being nak-ed. Why did knowledge of good and evil also bring with it a feeling of shame at one's nake-dness? What is the connection between the two.

(dashes due to my internet filter)


texts:
The commandment of respecting parents (kabed et avicha v'et imecha) has "extra" words (et and v'et) which are used in the gemara to include others in the halacha of respect (for a discussion of options, see here).
The commandment to fear the parents (ish imo v'aviv tira'u) has no additional "et" words. Does that mean that the halacha to fear is limited only to the simple biological parent-pair or is there another mechanism which brings in other people and groups under he umbrella of the mitzva?


texts:
The Book of Judges says:

The Children of [the Tribe of] Dan erected graven images [idols] for themselves; and Jonathan son of Gershom son of Menashe [וִ֠יהוֹנָתָן בֶּן־גֵּרְשֹׁ֨ם בֶּן־מְנַשֶּׁ֜ה], and his descendants, served as [idolatrous] priests to the tribe of Dan until the land went into exile. [Judges 18:30]

Comments on this:

Was Gershom the son of Menashe? No, he was the son of Moses. But his actions were not like those of Moses his father, so they added a nun to connect him to Menashe instead.
[Avot d'Rabbi Natan 34:4]

[Although he was the son of Moses] he acted as Menashe [the wicked king of Judah who was notorious for idol worship], so the verse linked him to Menashe [by calling him “the son of Menashe”]. [Bava Batra 109b]

The Aleppo Codex (10th-century) gives us an early example of the raised nun:

My question is:  What is raising the nun supposed to accomplish?
-If anything, it brings attention to the fact that Moses' grandson descended into idolatry, which is what the nun attempts to hide.
-If the written word hides, why did the Sages reveal?
-Besides, like all humans, biblical characters have flaws which the Torah not only mentions but frequently highlights.
So what is the lesson here?


texts: Source and etymology of כפירה kefirah ‘heresy’

texts: Can someone inform me of where the word כפירה meaning ‘heresy’ was first used? Mishnah? Talmud? Word is not found in Tanach, apparently. How is it distinguished from other triliteral roots meaning village כפיר, lion, expiation כפר and cover כפרת?


texts:
People use "lulav holders," or "koisheles," small containers of woven lulav leaves to hold their lulav sets (lulav + hadass + arava) together, as seen in the picture below.

My father showed me how to make "lulav rings," those rings that hold the koishele (if that's what we're going to call it) together (not shown in the above picture), but those are pretty easy to make.

How does one weave a koishele out of lulav leaves?


texts: May Jews not pray to the Abrahamic God in any guise?

texts:
I came across this comment on another site of the Stack Exchange network posted on a question discussing whether it is OK for someone who is not a Christian to be participate in a Christian prayer (saying grace):

  I'm Jewish in the Christian-dominated US, and even though I'm not deep in the bible belt I run into "of course you are; isn't everybody?" presumption quite a bit. As a Jew I am forbidden to participate in prayers to anybody other than our God, and that poses difficulties sometimes. Your advice to just step back if standing or silently shake your head to the people on either side if sitting is what I do. (If I can avoid being at the table I do that.) That works for me, and I find that nobody takes note of my failure to say "amen" (or any part of the prayer), either.

My (admittedly limited) understanding of the relationship between Christianity, Judaism and Islam is that the three worship the same God. Each approaches their relationship to God differently, but the God is the same. Wouldn't it therefore be permitted for a Jew to participate in a Christian prayer as long as that were directed to God and not to Jesus Christ?


texts: What is the easiest and cheapest way to build a kosher sukkah?

texts:
I'm looking to build an 8ft x 10ft x8ft(height) sukkah. How can I do that in the easiest (requiring little to no handiman skills) and cheapest way possible? I have 1 wall of my home which I can use as part of the sukkah. I would consider anything under $250 (not including schach) cheap.

Answers may include product recommendations, blueprints and materials list or other suggestions which you have first hand experience with.


texts: How can having witnesses to a crime lessen the punishment?

texts:
This answer describes a scenario where if a sin (relations with a non Jew for purposes of marriage) is committed without witnesses, one gets punished with kares, but if there are witnesses he gets only lashes.
This seems strange since

It goes against the generally established paradigm that the presence of witnesses results in equal or more severe punishment. Examples : desecration of Shabbos w/o witnesses = kares, with witnesses = capital punishment. For virtually every transgression, the presence of witnesses and warning enables an earthly court to take action, but it does not lessen the punishment!

Not only is the punishment lessened quantitatively, but also qualitatively : Kares implies death and possibly also loss of world to come, while after lashes the transgressor continues to live and still has his world to come. Such a qualitatively significant reduction in punishment simply because there were witnesses who witnessed the crime (which ought to make it worse, not better), seems to run counter to how this works for other sins.

Is there something missing here?


texts: Can one say the b'rocho of borai meorai hoeash on stars

texts: On motsai shabbos we make havdala and also make a b'rocho borai morai hoeish on what is called today the havdala. If one does not have one and no means of making a 'light' can one make the b'rocho on the stars? This question has to do with psochim 2a where is it discussed if the light of stars is called 'ohr'.


texts: If you make the bracha of shehacol over a food that is haetz do you need to make another bracha?

texts: If someone makes the bracha of shehacol over a food that is haetz does he need to make another bracha?


texts: PTIJ: Can Mr. Potato Head be Mekayem וְאָכַלְתָּ֣ פְרִֽי־בִטְנְךָ֗ through eating Kugel?

texts:
Are the Tochachas in Devarim 28:53 cursing Mr. Potato Head that he will eat Kugel, potatoes in Cholent, Latkes, Knishes, and many other Jewish potatular (yes, a made-up word) cuisines?
Since when is eating delicious food considered the punishment?
By the way, what does Mr. Potato Head eat during Pesach, if potatoes are off-limits?

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


texts: Why is the end of Tehillim 60 the same as the end of Tehillim 108?

texts:
The last eight verses of Tehillim 60 and Tehillim 108 are virtually identical. Why is this so?

Tehillim 60:7-14

  לְ֭מַעַן יֵחָלְצ֣וּן יְדִידֶ֑יךָ הוֹשִׁ֖יעָה יְמִֽינְךָ֣ ועננו [וַעֲנֵֽנִי׃]
  אֱלֹהִ֤ים ׀ דִּבֶּ֥ר בְּקָדְשׁ֗וֹ אֶ֫עְלֹ֥זָה אֲחַלְּקָ֥ה שְׁכֶ֑ם וְעֵ֖מֶק סֻכּ֣וֹת אֲמַדֵּֽד׃
  לִ֤י גִלְעָ֨ד ׀ וְלִ֬י מְנַשֶּׁ֗ה וְ֭אֶפְרַיִם מָע֣וֹז רֹאשִׁ֑י יְ֝הוּדָ֗ה מְחֹֽקְקִי׃
  מוֹאָ֤ב ׀ סִ֬יר רַחְצִ֗י עַל־אֱ֭דוֹם אַשְׁלִ֣יךְ נַעֲלִ֑י עָ֝לַ֗י פְּלֶ֣שֶׁת הִתְרֹעָֽעִֽי׃
  מִ֣י יֹ֭בִלֵנִי עִ֣יר מָצ֑וֹר מִ֖י נָחַ֣נִי עַד־אֱדֽוֹם׃
  הֲלֹֽא־אַתָּ֣ה אֱלֹהִ֣ים זְנַחְתָּ֑נוּ וְֽלֹא־תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאוֹתֵֽינוּ׃
  הָֽבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָם׃
  בֵּֽאלֹהִ֥ים נַעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃

  That those whom You love might be rescued, deliver with Your right hand and answer me.
  God promised in His sanctuary that I would exultingly divide up Shechem, and measure the Valley of Sukkoth;
  Gilead and Manasseh would be mine, Ephraim my chief stronghold, Judah my scepter;
  Moab would be my washbasin; on Edom I would cast my shoe; acclaim me, O Philistia!
  Would that I were brought to the bastion! Would that I were led to Edom!
  But You have rejected us, O God; God, You do not march with our armies.
  Grant us Your aid against the foe, for the help of man is worthless.
  With God we shall triumph; He will trample our foes.

Tehillim 108:7-14

  לְ֭מַעַן יֵחָלְצ֣וּן יְדִידֶ֑יךָ הוֹשִׁ֖יעָה יְמִֽינְךָ֣ וַעֲנֵֽנִי׃
  אֱלֹהִ֤ים ׀ דִּבֶּ֥ר בְּקָדְשׁ֗וֹ אֶעְלֹ֥זָה אֲחַלְּקָ֥ה שְׁכֶ֑ם וְעֵ֖מֶק סֻכּ֣וֹת אֲמַדֵּֽד׃
  לִ֤י גִלְעָ֨ד ׀ לִ֤י מְנַשֶּׁ֗ה וְ֭אֶפְרַיִם מָע֣וֹז רֹאשִׁ֑י יְ֝הוּדָ֗ה מְחֹקְקִֽי׃
  מוֹאָ֤ב ׀ סִ֬יר רַחְצִ֗י עַל־אֱ֭דוֹם אַשְׁלִ֣יךְ נַעֲלִ֑י עֲלֵֽי־פְ֝לֶ֗שֶׁת אֶתְרוֹעָֽע׃
  מִ֣י יֹ֭בִלֵנִי עִ֣יר מִבְצָ֑ר מִ֖י נָחַ֣נִי עַד־אֱדֽוֹם׃
  הֲלֹֽא־אֱלֹהִ֥ים זְנַחְתָּ֑נוּ וְֽלֹא־תֵצֵ֥א אֱ֝לֹהִ֗ים בְּצִבְאֹתֵֽינוּ׃
  הָֽבָה־לָּ֣נוּ עֶזְרָ֣ת מִצָּ֑ר וְ֝שָׁ֗וְא תְּשׁוּעַ֥ת אָדָֽם׃
  בֵּֽאלֹהִ֥ים נַעֲשֶׂה־חָ֑יִל וְ֝ה֗וּא יָב֥וּס צָרֵֽינוּ׃

  That those whom You love may be rescued, deliver with Your right hand and answer me.
  God promised in His sanctuary that I would exultingly divide up Shechem, and measure the Valley of Sukkoth;
  Gilead and Manasseh would be mine, Ephraim my chief stronghold, Judah my scepter;
  Moab would be my washbasin; on Edom I would cast my shoe; I would raise a shout over Philistia.
  Would that I were brought to the bastion! Would that I were led to Edom!
  But You have rejected us, O God; God, You do not march with our armies.
  Grant us Your aid against the foe, for the help of man is worthless.
  With God we shall triumph; He will trample our foes.


texts: What is the leading foot for stepping back before reciting Shemoneh Esrei?

texts:
I have read here that when finishing the Shemoneh Esrei one should first step back with his left foot to indicate that he is not excited about leaving G-d's presence.  However, what does the halacha state regarding the leading foot before reciting Shemoneh Esrei?  Recall that before reciting Shemoneh Esrei one takes three steps back followed by three steps forward.  In this case, would stepping back with the right foot be the appropriate choice beacuse one should be excited to begin the prayer?  Or should the left foot be used for a similar reason as when it is used for finishing the Shemoneh Esrei?

There is already a Mi Yodeya post which discusses a similar topic, but the leading foot in Shemoneh Esrei is not mentioned.


texts: Is there a kaddish sheet with the differences in nusach highlighted?

texts:
Sometimes we have a case of Saying kaddish when davening in a minyan that isn't your nusach. Very often in fact, i'll hear up to 3 nuschaot of kaddish being recited at once.

In cases like this, it's easy to get confused about when to wait for people saying something "extra".

Does anyone know of a chart that prints kaddish in multiple nuschaot with the differences highlighted?


texts: hints from verses that 6 days of creation is not literal

texts: Are there hints in the verses of Genesis that the 6 "days" of creation are not literal, i.e. not 24 hour periods but rather some kind of "era".


texts:
Chronological difficulties are frequently explained in the Sources by the concept of אין מוקדם ומאוחר בתורה -- Ein Mukdam U'm'uchar Ba'Torah -- There is no before and after in Torah.

(1) Where is the original expression of this concept?  You'll find it in various places (Mechilta de Rabbi Yishmael 15:9, Sifrei_Bamidbar 64:1, Ruth_Rabbah 4:5), but where is the first? Is it used or at least mentioned in the Talmud ?

(2) What does it really mean?  That the creation of the world might have happened after the Exodus from Egypt?  That Jacob was born before Abraham?  That Moses died before he was born?  Surely not.  So what are the limits of this concept?


texts: The Shu"t Min Hashamayim was written by a Rishon who would receive answers in dreams from Heaven. Is there a difference in Torah views regarding how to weigh the halachic perspective of such a work? (i.e. The Chida (Yosef Ometz 82) seems to favor the sefer at times, but do others agree/disagree/neutral leaning)


texts: There is a possible scenario in which one recites only the b'racha of she'Asa nisim on neros Chanuka without the b'racha of l'hadlik ner. Does the opposite scenario exist, in which one says only l'hadlik ner and not she'Asa nisim?


texts: Today it’s Mother's Day, which made me wonder if I could call G-d mother? Because G-d ‘gave life’ to all things. Of course we call him Aba, but why not Ima?


texts: In Leviticus 1:2, the Torah specifies beheimah, shor, tzon for korbonos. What is beheimah?

texts:
The passuk in Leviticus 1:2 says:

דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, אָדָם כִּי-יַקְרִיב מִכֶּם קָרְבָּן, לַיהוָה--מִן-הַבְּהֵמָה, מִן-הַבָּקָר וּמִן-הַצֹּאן, תַּקְרִיבוּ, אֶת-קָרְבַּנְכֶם
Speak to the Israelite people, and say to them: When any of you presents an offering of beheimah to the LORD, he shall choose his offering from the herd or from the flock.

What is the meaning of beheimah?


texts:
During periods of mourning, such as Sefirat Haomer and the three weeks prior to Tisha B'av, shaving is prohibited.

What is considered shaving and what is allowed?

May you pluck out a few hairs here or there?

Can you even out the beard to make it look presentable?

Can you trim nose hairs?

What about shaving the back of your neck?


texts: Source for preferring doing melacha which benefits sick person exclusively

texts:
I recently heard the following halacha from a talmid Chacham. He said "I remember that this is the halacha, but I do not remember the source".

If one has to do a melacha on shabbos for a choleh sheyesh bo sakanah (a sick person in danger of dying), and he has 2 options. One will also benefit a healthy person, and the other will benefit only the sick person. He should choose the option which will benefit only the sick person and not the healthy person. He added that this is even where there is no concern of שמא ירבה בשבילו - that he may add additional melacha for the healthy person.

He gave two examples:

1) A sick person needs food. The food can be taken from any of 2 refrigerators. Opening either refrigerator will cause its light to go on. One of the two refrigerators also contains food which can be then available to healthy people. The other refrigerator contains only the food needed for the sick person.
One should (I'm not sure if its mandatory or preferable) open the refrigerator which contains only the sick person's food rather than open the refrigerator which contains the healthy people's food also.

2) A sick person needs to be taken by ambulance to a hospital in another city on Shabbos. Two people (Hatzalah members) offer to drive the ambulance. One of the two has a relative in the other city who is having a family Bar Mitzvah celebration on that Shabbos. He wants to drive there and take part in the family celebration. The other is driving solely for the purpose of transporting the patient. The ambulance should be driven by the one who has no benefit other than transporting the patient, rather than by the person who will have his own benefit from making the trip.

Does anyone here know of a source for this?


texts:
Is making cholent on Shabbos a minhag that is so universal that it has in effect become required for Ashkenazim?

Or, if I am correct that it is required (by at least some authorities) to have hot food for one's daytime Shabbos meal, is simply heating up some solid cold food on a warming plate or blech sufficient to fulfill this requirement?


texts: Should Cohanim and Levi'im prioritize their knowledge and study of sacrificial laws, today?

texts:
My understanding of Mashi'ach related to this question:

According to one of Maimonides's principles, we are to expect it to come at any time
The Temple will be rebuilt and sacrifices will be offered, there as before.

Thus, we would assume that there will be Cohanim and Levi'im ready to offer these sacrifices. They should be prepared and knowledgeable regarding how to do this - at least a few should so that they could teach the other ignorant.

While everyone should study these laws as they are part of the Torah, I wonder if there is a special obligation for Cohanim and Levi'im to prioritize and emphasize their studying of these laws more than their studying other Torah laws? These groups of people have to be ready to perform their duties, so, perhaps, they should master their knowledge in this subject prior to mastering other subjects?


texts: Ramifications of lack of Brachah for the tribe of Shimon

texts:
I have a hard time understanding Moses' Brochos to the tribes and how it correlates to the actual course of history. As I can see, the interpreters felt the same problem and tried to pick single persons or an occasion that might "justify" Moses' blessing for that tribe.

IIRC, the tribe of Shimon wasn't blessed at all. What are the practical ramifications of that fact - how did it influence its history relative to other tribes that were blessed?


texts: On Shabbat and Yom Tov, usually one person makes ha'motzi and everyone else at the table says amen and eats some bread. As far as I am aware, during the week, nobody ever eats food without making their own bracha. Why is simply responding "amen" permitted for shabbos and yom tov meals?


texts: Whats Up With Ascending Sinai: Repeated Warning

texts: Hashem commands Moshe to warn the people not to touch the mountain (Exodus 19:12).  Although the Torah doesn't mention it, Moshe's words in v. 23 imply that he indeed warned the people not to touch it.  If so, why did Hashem tell him to warn the Jews again (vv. 21-2).


texts: Deuteronomy 24:16 says “The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin."   Why then did the whole family of Achan have to die by stoning in Joshua 7:24-25, when only Achan took plunder from Jericho?


texts: What is the difference between the Sphirot and the Trinity?

texts:
In yeshiva, I learned that the ten Sphirot are a part of the essence of G-d, and that some of the Mekubalim direct different part of Shmone Esre to different Sphirot. They (the Mekubalim) also believe that some of the Sphirot pray to Ein Sof. Some even go as far as saying that Ein Sof isn't the one that created the world since He is eternal and transcendent; but, that it was instead created by one of the Sphirot.

How does the above not contradict the unity of G-d? And, why is it any different from the idea of the Christian Trinity?


texts: Isaiah's addressing of King Ahaz as "House of David"

texts:
In Isaiah 7, when Ahaz refuses to ask for a sign as instructed by Isaiah, why does the Prophet then address Ahaz by saying "O House of David" instead of Ahaz's name?

Is Isaiah no longer addressing Ahaz specifically and redirecting to a larger audience (House of David) because Ahaz refuses?

Judaica Press - Yeshayahu - Chapter 7

Sefaria.org Tanakh - Isaiah - Chapter 7


texts: Source for Quote about the cost of bread in the times before Moshiach?

texts:
Does anyone know where it says that in the times before moshiach, it will cost a barrel of money to buy a loaf of bread? I remember hearing that, but can't find the source.

The reason I ask that is because I just read this quote from John Stossel, a libertarian journalist:

  John Stossel
  The dollar has lost 96% of its value since #TheFed was created. By printing so much money, the Fed risks vicious inflation. So far, inflation has been mild, but when inflation increases, it happens quickly. I fear that soon, if we want to buy a loaf of bread, we’ll have to carry a wheelbarrow full of cash to the grocery store. STOSSEL tonight at 9PM on Fox Business.


texts: Taking shoes off before closing a deal - is there an history evidence?

texts:
In bible (Ruth 4,7) it's written that before closing a deal, it was used that one of the sides took his shoes off:

  Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel.

In Talmud there is a debate which side took his shoes off. One says it was Boaz (Buyer), and the second opinion says it was the second side (seller).

My question is if we can find some evidence in the history science which can supports one of the opinions?


texts:
Can those who do not rely on heter mechira (selling) for real chametz keep Cointreau over Passover? What is the origin of the alcohol in Cointreau? Does Cointreau contain grain alcohol from, e.g., wheat or barley?

This website seems to imply that Cointreau is even kosher for Passover, but I have been unable to find any corroborating source for this assertion from a certifying authority or from the Cointreau website.


texts: Saying Asher Yatzar if there is no water available

texts: Suppose after using the facilities there is no water available, should one say Asher Yatzar without washing their hands?


texts:
I was saying Tehilim recently and I got up to 119, and when I reached the first "Aydosecha" I remembered that sometimes the vav is pronounced (a.k.a, there's a cholam above the normal vav), so it would sound like "Aydvosecha", and sometimes the vav is the actual cholam, so the pronunciation is "Aydosecha".
Some Tehilim's have them marked pretty clearly, but others (like the one I'm using) don't, and I think there's some siman to remember which vav's to say (I saw it in an old Tehillim a while ago), but I forgot it, so does any know the siman or at least which vav's to pronounce?


texts: Does one choose one or two pesukim for names?

texts: What posuk does one choose at the end of shmonei esrei if one has two names? do you use two pesukim? or take the posuk that starts with the first initial of the first name and ends with the last initial of the second name?


texts: Where in the mishnah/written Torah does it explicitly say that women are supposed to go to the mikvah to complete niddah after menstruation + 7 days?

texts:
I realize this is a fundamental aspect of Judaism and I know that the menstruation + 7 days rule is straight from Leviticus, I'm just curious what the source is in the Oral/Written Law for the mikvah's role in completing niddah and restoring family purity.
My friend is wondering whether this is actually part of the Written/Oral Torah or if it is something that rabbis subsequently interpreted as a requirement. I realize that there are archeological records of mikvahs that pre-date the codification of the Oral Law, but I do not have enough Torah knowledge to be able to point to the specific passages in the Oral/Written Law where it specifically mentions the necessity of immersing in a mikvah at the end of the niddah period.


texts: What's the difference between בְּמַיִם and בַּמַּיִם?

texts:
In Tanach, the noun מַיִם occasionally is prefixed with a ב־.

When the noun is modified by an adjective, the word formed is בְּמַיִם, as in Bamidbar 24:7 "וְזַרְעוֹ בְּמַיִם רַבִּים", N'chemya 9:11 "כְּמוֹ אֶבֶן בְּמַיִם עַזִּים", Vayikra 15:13 "וְרָחַץ בְּשָׂרוֹ בְּמַיִם חַיִּים", and elsewhere.
When the noun is not modified by an adjective, the word forms is בַּמַּיִם, as in Vayikra 14–15 passim, Bamidbar 19 passim, Vayikra 11:9 "כֹּל אֲשֶׁר לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם", Ⅰ M'lachim 14:15 כַּאֲשֶׁר יָנוּד הַקָּנֶה בַּמַּיִם, and elsewhere.

Is the demarcation I note — whether an adjective modifies it or not — the deciding factor as to what form of במים is used in Tanach?

If so, then why? Why does that determine the form of במים?
If not, then what is the deciding factor?

(There's seemingly a dispute about Sh'mos 15:10 "צָלְלוּ כַּעוֹפֶרֶת בְּמַיִם אַדִּירִים". Rashbam says it means "they sank like lead in powerful water". However, S'forno (perhaps following the g'mara M'nachos 53 amud 1) says it means "the powerful sank like lead in water". Presumably, then, at least S'forno doesn't hold of my rule: he interprets the verse as not having an adjective modifying בְּמַיִם. Or maybe he agrees with my rule when פשט-interpreting verses, and is commenting only on the דרש level.)


texts: Using modern electronic devices (refrigerators, air conditioners, digital water meters) on Shabbat

texts:
The Mishmereth Hashabbath institute in Israel has published a booklet which claims that using many modern electronic devices (refrigerators, air conditioners, digital water meters) are highly problematic on Shabbat. To give some examples of issues they describe

refrigerators have chips that register door openings and even very small temperature changes triggered by door openings and closings
modern air conditioners (e.g., inverters) also continuously measure temperature to adapt the strength of the engine and opening doors/windows will trigger electric changes
digital water meters (replacing manual meters to save operating costs at utility companies) use electric signals to measure water used in houses

They have halachic approvals from serious rabbis (e.g., R Yosef Shalom Elyashiv, R Chaim Kanievsky, R Nissim Karelitz, R Aharon Leib Steinmann, R Shmuel Wozner) and explicitly write that one cannot rely on grama and psik reisha d’lo nichale.

The solution they propose is to disconnect all “smart features” of refrigerators and air conditioners and have them work in “fixed manual mode” on Shabbat by installing special devices. Regarding digital water meter, they recommend asking for alternatives or, if not feasible, using private water tanks.

At the same time, many observant people I know use devices normally (except for removing light bulbs). What is the halachic basis and on whose poskim do these people rely? (for instance R Moshe Feinstein or R Yisroel Belsky were known for delving deep in technological issues before ruling on new developments - I’d be interested in opinions of similar rabbanim who combined their halachic expertise with technical knowledge they acquired).

PS. I am naturally skeptical of (1) claims like these from people who offer/sell the services to fix the issue they created and (2) signatures of gedolim who might or might not have studied the issue in depth, and might rely on technical claims they do or do not understand


texts: Would a razor that doesn’t touch the skin be permissible?

texts:
I have seen Gillette has come out with a new razor that has as they call it a skin guard  Skin Guard Razor in essence there is a piece of plastic between your face and the blade thus the shave is not as close and you are not dragging a razor across your face. Would this be Halachically permissible?

https://www.ou.org/torah/halacha/hashoneh-halachos/1150-shaving/

https://www.halachipedia.com/index.php?title=Shaving


texts: Being m'ziah (sweating) individual body parts on Shabbos

texts:
If one looks into the Tur Beis Yosef (and Shulchan Aruch) in Orach Chaim 326, you will find the halachos of bathing on Shabbos. The Beis Yosef there points to the gemorah where it outlines the list of gezeras that were made and when in the process of getting to the halacha now a days of not bathing on Shabbos. One of those gezeras is as well to not be "m'ziah" (to go into a hot bathhouse in order to sweat.) However we know that one may wash their face, hands and feet on Shabbos with water that was cooked from before Shabbos. If someone would theoretically have a pot of hot water that was made from before Shabbos may it be used to "steam" there face (to creating the same affect as one would in a case of being 'm'ziah'.) Seemingly if it would be muter to wash ones face with water heated from before Shabbos then this would also be muter. Does anyone speak about this?

(Setting aside any other issues that might come up in Hilchos Shabbos.)


texts:
Does the concept of eternal damnation exist in Judaism? This is not about some temporary state of judgement like is referred to on Rosh HaShanah 17a by the expression לדורי דורות, but a permanent condition that does not end.

If it does exist, what are the sources for this? Is the first mention in the written Torah or did it appear and develop later?


texts:
If one is presented with a case of either save himself or his friend, he is permitted to save himself. Does he have to?

I saw this thread which set my mind going, are the usual airplane guidelines saying to don your own life-jacket first based on the principal of Chayecha Kodmin. Because if it is and that is not Halacha, then I presume most Yiddishe Mamaehs would want their children outfitted first.


texts:
In the Talmud, Rabbi Elazar meets an "ugly" man and insults him: "Worthless person, how ugly you are! Are all the people of your city as ugly as you?"  He quickly apologizes and asks for forgiveness.  The town people urge him to forgive.  He says to them: "For your sakes I forgive him, provided that he does not become accustomed to act that way." [Taanit 20a-b]
The Maharsha adds:  We expected the man to say: "I forgive you provided that you don't behave like that again!".  Instead he said: "I forgive you provided that you do not become accustomed to act that way.” The word "accustomed" indicates that such behavior is sometimes acceptable. [Chidushei Agadot]
Question:  Under what conditions is such behavior "acceptable"?


texts:
Asking for a friend:

On Kiddushin 38a, Tosfos s.v. Tzei, explain that Hashem didn't approach Yehoshua until after the 30 days of mourning for Moshe had elapsed, since the Shechinah does not descend and come unto a person during times of Aveilus, mourning. (Technically speaking, this is based on Berachos 31a, which talks about the Shechinah not coming to someone who is sad; however, Tosfos seem to view it as a connection to the technical Aveilus.)

How would Tosfos explain Sotah 14a, which states that Hashem visited Yitzchak during his period of mourning for his father?


texts: The practical (Halachic) importance of the Luchot Habrit (the Tablets)

texts:
Is there any practical נ"מ (implications) of the fact that the 10 Mitzvos are written in the Luchos, and not in the plain text of the Torah outside the Luchos?

For example:

because "לא תרצח" is written in the Luchos it is something, and it wouldn't be so if otherwise.
Honoring one's parents IS written in the Luchos but Fearing them the is not in the Luchos - what's the practical difference?
How "Thou shalt not covet" is different from the Isur of revenge, because it is written in the Luchos?


texts:
The Rambam, and many other Rishonim believed that divine providence extends to people in accordance with their righteousness. It follows that they believed that many times, G-d lets things happen according to nature or coincidence.

However, this seems to fly in the face of Mishpatim (21:13):

  One who strikes a man so that he dies shall surely be put to death.
  But one who did not stalk [him], but God brought [it] about into his hand, I will make a place for you to which he shall flee.

In this Pasuk, the only stated alternative to someone acting on his free will, is that G-d caused it to happen. According to these Rishonim, there should also exist the alternative that it happened by coincidence. How would these Rishonim explain this Pasuk?


texts: What are the sources of saying a beracha before a cigarette?

texts:
I've heard that before smoking a cigarette, Briskers make it a point to drink something shehakol and are mechaven the cigarette...

Why do they do this?


texts: Those that have the Minhag to put out greenery in the Shul on Shavuos, why do we do it?


texts: Shir Hashirim - Song of Songs 7:1 uses the word "Shulamit". Is this the name of a person or place?


texts: Are breastfeeding mothers exempt from fasting on Yom Kippur?

texts: If a mother is breastfeeding, is she obligated to fast on days such as yom kippur? If not, is there some traditional/symbolic gesture women practice, for example abstaining from their favorite foods?


texts: Is it OK as per Halacha to go through the new TSA scanners where they see you as if you are naked?


texts: Is *HaMakom Yenachem* said Friday night in synagogue when the body's not yet buried?

texts:
If there are mourners in shul Friday night, they are greeting with HaMakom Yenachem Eschem etc.

What if a relative died on Friday afternoon, but there's not enough time to bury before shabbos -- technically the family are in Aninus (preoccupation with burial), not Aveilus. Is it still said?


texts:
When Rivka feels something amiss inside her, she goes to ask. In Bereishit 25:22-23 she is told that there are 2 nations in her belly and the elder will serve the younger.

Then, in verse 24, when the days of her pregnancy are complete

  וְהִנֵּה תוֹמִם בְּבִטְנָהּ

  and behold, there were twins in her womb

I have been trying to figure out why the text includes "V'hinei", and behold. She already knew that there were twins so this would not be a revelation to her, and no one else could know until after verse 25 which describes the births.

When Tamar has twins, the same phrase is used, but there, the presence of twins is presented as a surprise as Tamar had no foreknowledge of the multiple. The text also describes that during the birth (38:28) a hand came out and then went back in after the midwife tied a thread around it to establish birth order -- was she expecting a second baby (if so, how did she know)? But no such process is discussed by Esav/Yaakov.

The Rashbam discusses the word and seems to say that V'hinei indicates a change from what was expected/known, but that would fly in the face of Rivka's knowledge of twins. The sforno seems to say that those standing around already knew that there were twins here (from sefaria, "והנה תומים בבטנה, before they were born, the onlookers already realised that there were twins in her womb.")

So what does v'hinei accomplish in this verse?


texts: Sources for when we change the Parochet to white

texts:
It is customary to change the Parochet, Torah covers, and some other items in the shul to white for Rosh Hashana and Yom Kippur, and it is common practice to keep the white covers up until after Simchat Torah. (The exact time for switching back has been discussed in several other questions.

In the shul in which I grew up, the shuls my grandparents attend, and literally every other shul I have been in at this time of year (including in Israel, and the US mid-Atlantic and Northeast regions), the change to white was always done on Motzei Shabbat before selichot, which this year would have been 8 days before Rosh Hashana. This makes sense to me because coming after midnight to start Selichot is really the first step in the High Holiday season, and seeing the shul ready for Rosh Hashana helps raise awareness of that.

However, in my shul now, we only change to white on Erev Rosh Hashana in the afternoon. I asked the Rabbi, and he said "I've never heard of doing it earlier than that, and this is how we did it in Ner Yisrael."

I looked around in a few sefarim, but I can't find anywhere that explicitly talks about when the switch is done. The Nitei Gavriel says "from Rosh Hashana through after Yom Kippur", which would seem to imply what our Rabbi said, except for the following three observations:

That doesn't explicitly exclude having done it earlier.
As discussed in the linked questions, most shuls leave it up far longer than that anyway.
The Nitei Gavriel's own footnotes say that he only has a source for Yom Kippur, not for Rosh Hashana and the Aseret Yemei Teshuva.

Does anyone know of any sources for the seemingly-quite-common practice of switching the shul to white starting from the beginning of Selichot?


texts:
A friend today told me that the word חשמונאי traditionally pronounced "Chashmonai" should really be pronounced "Chashmunai" with the vav being read as a shuruk vowel instead of a cholom.

Is this true? How would one know? And if so, when and why did it change?

NOTE: Since this is an issue where many people feel very connected to their received pronunciation, a clear online source that anyone can read is highly recommended.


texts: In the Forgiveness Petition of the Amidah, How Should One Strike the Chest?

texts:
When praying the Amidah, each Siddur I own mentions striking the chest at key points. However, neither tells how. I tend to make a loose fist and strike the left breast with a moderate force (not painful). Is this the proper manner?

How should I "strike the chest" in the Forgiveness Petition of the Amidah?


texts: How does Hagbah work on a Sephardic Torah case?

texts:
How does one do Hagbah on a Torah in a Sephardic Torah case, such as one of these silver cases (picture courtesy of Hadad Brothers) :

See also the Ashkenazi version of this question.


texts:
וַיָּבֹא הָאִישׁ הַבַּיְתָה וַיְפַתַּח הַגְּמַלִּים וַיִּתֵּן תֶּבֶן וּמִסְפּוֹא לַגְּמַלִּים וּמַיִם לִרְחֹץ רַגְלָיו וְרַגְלֵי הָאֲנָשִׁים אֲשֶׁר אִתּוֹ.
  Breishis 24:32

Rashi on this Posuk says that he loosened their muzzles, for he had sealed their mouths, so they (the camels) should not graze in other people's fields. The Ramban among many others asks a question on this Pshat. The Gemara says that the donkey of Reb Pinchas Ben Yair would not eat from non-Tithed (not taken Masser from) crops, so why is it that Avraham is concerned about his camels?


texts: Minyan, netz hachamoh, and precision in time

texts:
There are halachic sources that discuss the importance of davening shemona esrei at netz (at sunrise), some of which state that it is preferable to daven at netz over davening with a minyan (at least for those accustomed to davening at netz).

When davening with a minyan around netz, how precise do we consider the categorization of "davening netz?" In other words: Do we attempt to be as arbitrarily precise as possible, or do we assume a margin for "visible netz," seeing as historically they didn't have the same ability to keep time during the gemara?

In terms of practical application, would it be preferable for one to start davening shemona esrei at netz even if it entailed lagging behind or running ahead of the minyan they are presently attending?


texts: Why does Rashi question only the Darkness

texts:
Why does Rashi ask why the plague of darkness was brought upon them, but did not ask the same by any of the other plagues?

Text of Rashi 10:22:

  ולמה הביא עליהם חשך, שהיו בישראל באותו הדור רשעים, ולא היו רוצים לצאת, ומתו בשלשת ימי אפלה כדי שלא יראו מצרים במפלתם ויאמרו אף הן לוקין כמונו. ועוד שחפשו ישראל וראו את כליהם, וכשיצאו והיו שואלין מהן והיו אומרים אין בידינו כלום אומר לו אני ראיתיו בביתך ובמקום פלוני הוא


texts: What is an appropriate hebrew translation of 'ought to be put into geniza'?

texts:
I have some texts that are not religious (like dictionary) but contain The Name. And because it's not obvious that one should not recycle them, but rather put to geniza, I want to mark them somehow.
So, is there some traditional phrase equivalent to 'put this to geniza' or 'contains The Names' in Hebrew?
How do israelis inform about that in, let's say, religious newspapers?


texts: Are there any sources for a leniency for a woman to wear make-up when her Mikveh night falls on a Friday considering it is not technically a Chatziza? Suppose the woman feels uncomfortable without make-up.


texts: If you must stop shmoneh esrai, should you take 3 steps back?

texts:
If you are davenning shmoneh esrai and you must stop (for example there is filth, something untznius, pictures, a dangerous animal, etc), should you take 3 steps back?

I'm asking both about taking 3 steps when stopping (pausing) the davening, and when resuming in a new location. (I am assuming the interruption is short enough that you don't have to start over.)

I have seen people "hop" to a new location sometimes (if they are in the way, or facing the wrong way), but I am assuming you need to walk a short distance in this case. (And I'm not sure hopping vs walking has any value anyway, but that's a different question.)

(Inspired by this.)


texts: Are there any concerns about levitical cities today?

texts: We currently do not observe the property aspects of the yovel year because, as I understand it, it's not practical until the ingathering of the exiles.  (We don't own all the affected land now so we're not free to redistribute it.)  Do we completely ignore it, or are there restrictions related to Levi'im and their historical cities that still apply?  We know what at lesat some of their cities are and we know who at least some Levi'im are today.  If I buy a house from a Levi in one of those cities today, is my purchase cancelled sometime within the next 49 years?


texts: Can I leave my computer on downloading over Shabbos?


texts:
R. Elazar of Worms (author Sefer Rokeach) sent questions to R. Eliezer ben Yoel
(known as Raavyah). These are recorded by Raavyah (ch. 151). responses to some of the questions are recorded there.

I seem to remember seeing a a published version of responses of Raavyah to the author of the Rokeach. Where can these be found, and do they include additional answers, not included in the published Raavyah?


texts: Is  R. Yosef Qafih's translation גן השכלים  by R. Nathanel al-Fayumi available online somewhere? It seems to appear here in Otzar HaChochma but only the first 40 pages.


texts: In Chassidishe pronunciation, I am under the impression that the וּ makes a "i" sound, correct? If this is so, do they differentiate between הוא and היא in davening? How? Seems like it would sound the same.


texts: Why does the servant register on a Pesach by himself?

texts:
Pesachim 8:2:

הָאוֹמֵר לְעַבְדּוֹ, צֵא וּשְׁחֹט עָלַי אֶת הַפֶּסַח, שָׁחַט גְּדִי, יֹאכַל. שָׁחַט טָלֶה, יֹאכַל. שָׁחַט גְּדִי וְטָלֶה, יֹאכַל מִן הָרִאשׁוֹן.
שָׁכַח מָה אָמַר לוֹ רַבּוֹ, כֵּיצַד יַעֲשֶׂה, יִשְׁחַט טָלֶה וּגְדִי וְיֹאמַר, אִם גְּדִי אָמַר לִי רַבִּי, גְּדִי שֶׁלּוֹ וְטָלֶה שֶׁלִּי. וְאִם טָלֶה אָמַר לִי רַבִּי, הַטָּלֶה שֶׁלּוֹ וּגְדִי שֶׁלִּי. שָׁכַח רַבּוֹ מָה אָמַר לוֹ, שְׁנֵיהֶם יֵצְאוּ לְבֵית הַשְּׂרֵפָה, וּפְטוּרִין מִלַּעֲשׂוֹת פֶּסַח שֵׁנִי:
If someone says to his servant "Shecht (slaughter) a korban Pesach (Paschal sacrifice) for me": if he shechts a goat, the master should eat it, if he shechts a sheep, the master should eat it.  If he shechts both, the master should eat the first one.
If he forgets what the master said, he should shecht a sheep and a goat and say "If my master told me to shecht a goat, the goat is his and the sheep is mine.  If my master told me to shecht a sheep, the sheep is his and the goat is mine."  If the master also forgets what he said, both animals get burned, and neither of them have to do Pesach Sheini.

It seems that forgetting which animal one was sent to bring is common enough to be worth mentioning and ruling on.
Pesachim 8:6 lists several people who are probably going to be able to eat the Pesach that night, but who have a high probability of being disqualified.  It rules that:

הָאוֹנֵן, וְהַמְפַקֵּחַ אֶת הַגַּל, וְכֵן מִי שֶׁהִבְטִיחוּהוּ לְהוֹצִיאוֹ מִבֵּית הָאֲסוּרִים, וְהַחוֹלֶה וְהַזָּקֵן שֶׁהֵן יְכוֹלִין לֶאֱכֹל כַּזַּיִת, שׁוֹחֲטִין עֲלֵיהֶן. עַל כֻּלָּן אֵין שׁוֹחֲטִין עֲלֵיהֶן בִּפְנֵי עַצְמָן, שֶׁמָּא יָבִיאוּ אֶת הַפֶּסַח לִידֵי פְסוּל.
An onein (who's close relatve died that day), a search and rescue worker, someone who was promised to be let out of jail, or a sick or old person who can eat a kezayis, we can shecht a korban Pesach for them.  In all of these cases, we don't shecht a korban Pesach for them alone, so that they don't disqualify it.

My question: Why not recommend that the servant in Mishnah Pesachim 8,2 do the same thing as in 8,6?  That is, he should find at least two other people willing to cooperate, and register one on the goat and one on the sheep unconditionally.  That way, even if the master forgets what he said, not one of the korbanos would be disqualified and burned.


texts: What are "universal minimum" standards of tznius for halachic purposes?

texts:
What are the minimum standards of tznius for halachic purposes? By "halachic purposes" I mean Shulchan Aruch, Orach Chaim 75, which forbids praying in the presence of ervah. I am raising the question in light of the discussion begun here, which deals with the fact that different communities can have vastly different standards of tznius.

Which body parts must absolutely be covered from a halachic perspective? If a woman shows, for example, her collarbones, elbows, or hair because her minhag permits it, is she invalidating (or worse) the prayers of those around her with a different minhag? And, tangentially, what would those others be obliged to do in such a situation? I am thinking of kiruv settings, among others.


texts: According to the Ramban, Did all the descendants of all the Sh'vatim observe the Torah before it was given?

texts:
From the Ramban in Beraishis 26:5 it seems that not only Avraham Avinu kept the Torah, but also his descendants, including Yaakov, Yosef, Amram, Moshe etc. He derives this from the passuk "that he [Avraham] commanded his children and his household after him to walk in His ways".

According to this opinion of the Ramban, How far did this continue? Did all the descendants of all the Sh'vatim (All the (future) Jewish people up until Matan Torah) observe the Torah before it was given?


texts: I'm a visual learner. Now, I've been learning Daf 33a in Meseches Brachos and I came across the word ערוד, which Rashi explains as a hybrid of a Snake and a Toad. I was wondering if anyone ever saw a picture like that online. Or if there's any more info on that. Or perhaps it means a Lizard?


texts: What is a source that allows one to treat one's house as all within four amos?

texts: I am after a source that allows one to treat one's house as all within four amos l'chatchila, with respect to nagel vasser (hand washing in the morning).


texts: Are there any Halachic issues with regard to wearing earmuffs outside on Shabbos?

texts:
Does wearing earmuffs outside on Shabbos (without an eruv) constitute "carrying"? Are there any other issues with it, like wearing gloves where there is a concern that one might take them off?

Do any Rabbonim discuss this issue?
(Looking for sourced answers please.)


texts: Why are trace amounts of chametz in milk or eggs bittul before Pesach, but not in spices or quinoa?

texts:
(Note:  It's entirely possible that one or more of the premises of this question is incorrect; if that's the case, I would very much appreciate any clarification of what the actual underlying halacha is.)
My understanding is that it is permissible to use eggs and (non-chocolate) milk on Passover, even without a KLP certification, provided they were purchased before the holiday, and that the reason for this permission is that any trace amounts of chametz that might be present become bittul before the chag begins.  (Incidentally, I have also heard the same argument given with respect to olive oil, orange juice, and sugar, but there seems to be less consistency in this regard.)
But I have also been told that when purchasing quinoa, it is essential to make sure that it is sourced from a producer who ensures that the quinoa does not come into contact with other grains at any point in the harvesting or packaging process, and therefore quinoa can only be used if it is purchased with a KLP hechsher.  The same, I am told, applies to ground spices.
Why doesn't the same principle that permits us to use eggs or milk without a KLP (provided it was purchased before Pesach) also apply to quinoa and spices — or, for that matter, tomato paste, apple juice, amaranth, or other non-kitniyot, "single-ingredient" products?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why must the birkas kohanim be "with love"?

texts:
The bracha that the kohanim recite before birkas kohanim ends with "be'ahavah" (with love). I have read that this expresses that the fact that the kohanim are required to feel love when saying birkas kohanim.

Why is feeling love a requirement, if the kohanim are merely a conduit for a blessing from Hashem? Why wouldn't the bracha be effective regardless of the feelings of the kohanim involved? What would be the negative impact of a kohen who did not feel love saying the blessing? And finally, since there is no explicit mention of love in this context in the Torah, do we have any idea where chazal learned this?


texts: Source for "everyone has a specific area of Torah that they're naturally drawn to"

texts:
While we have to learn the entire Torah, I remember once learning that "everyone has a specific area of Torah that they're specifically drawn to/ naturally comes easier to them"
(for example: monetary laws, Hilchos Sukkah, Yoreh Deah etc).

Is there a source for where this idea can be found?


texts:
I'm trying to learn how to tie the various tefillin knots: Double-dalet, single-dalet, yud, yud like Chabad... There are various youtube videos (https://www.youtube.com/watch?v=8LSzRf4Lww8 et al), and diagrams (at the end of some Mishnah Berurahs, for instance), but I don't have spare tefillin straps. And I don't know what else has the right thickness; I tried with strips of cloth and it wasn't easy - they flop around.
So my question: Am I allowed to take my current Shel Rosh, leave the knot as is, and practice making another knot from the two retzuos hanging loose below? Is that using kodesh l'chol, the sacred for a non-sacred use?


texts:
How old is the tradition of Purim Torah?  The Wikipedia article linked from our PT policy notes a disputed claim of Purim Torah in the talmud (Hulin 139b), with some saying that while the talmud contains humor it doesn't contain the kind of satire that characterizes modern Purim Torah.

I am not asking about Purimspiels (dramatic presentations), though that might be related.  What is the oldest case we know of Purim Torah that mimics teaching (written or oral)?


texts:
Based on this question.

If one (who has the tradition of wearing a tallit while davening shacharit, be it because he is married, or over 13) can not wear a tallit in the morning, does he put one on later in the day (while it is still day) to fulfill some independent obligation?

Is the wearing of a tallit for a "regular person" (not the shaliach tzibbur) tied to saying shacharit, or tied to putting tefillin on? If I don't have my tefillin at shacharit, but have my tallit, do I wear the tallit (on Shabbat I wear a tallit and no tefillin) and if I put my tefillin on later in the day (as per the related question) do I put the tallit on also? If I have my tefillin, but no tallit, do I forego the tefillin at shacharit and wait until I have both?

And, of course, is any of this changed by my wearing a tallit kattan?


texts:
What was so especially "wicked" about Niniveh that Jonah would have to go there?

Were they wicked in that they worshiped different god(s)? This is pretty much what every other country did.

Were they wicked in that they had high crime and murder rates?

Were they wicked in that they instituted high taxes?

Actually I am looking for how Niniveh was "different". For example, violent people, as we know, are common in all societies. So I wonder if they were unusually violent (i.e., if that was the issue).

What was it that set them apart in their wickedness?


texts: Can you omit wearing a yarmulka for a job interview?

texts:
When going to a job interview, if a person suspects for whatever reason, that he may be unfairly discriminated against if he wears a yarmulka, is he allowed to omit wearing it? Would this be considered genevas daas?

related 1 and 2


texts:
So it turns out that the USPS has a feature where you can ask them to come and pickup a package. So you go online to their site, enter your information, choose a date for the pickup, and tell them where the package will be. They then come and pickup the package for you...

So the question is: can a Jew schedule such a pickup so that it occurs on Shabbos?


texts:
According to the opinions that one may not listen to a woman's recording:

I've been playing around with some music recording programs, particularly the functions that modulate the voice and apply filters to make it sound different. This got me thinking: what if a man sang and applied these filters to make his voice sound like a woman's? What about the opposite, a woman singing and modulating her voice to sound like a man's? Is there a kol ishah issue in either case? That is, do we go after who's singing, or what it sounds like on the recording?


texts: Requirement for four conered article of clothing  to satisfy the mitzvah of Tzitzis

texts: Are you required to wear a four conered article of clothing in order to satisfy the mitzvah of Tzitzis?


texts: R' Yehoshua and the Athenian Elders: The floating house, the desert well, and the broken millstone

texts:
This is part of a series of questions on the Gemara in Bechoros 8b-9a. Below is a summary of the relevant parts of the Gemara. After being challenged by Caesar, R' Yehoshua went to Athens to defeat the Athenian Elders in a battle of wits.

In the process of their debate, the following cases are brought up.

The Elders challenged R' Yehoshua to build a house in midair. R' Yehoshua said the Shem of Hashem and began levitating. "Bring me some bricks and mortar," he said, "and I'll do it." (The story doesn't make clear when, exactly, he dropped back down to Earth, but presumably he does eventually.)

Further down, the Elders ask him to bring a well from the desert into the city. "Bring me a rope of bran," he said, "and I'll do it."

The Elders finally ask R' Yehoshua to sew together a broken millstone. "Bring me threads of stone," he said, "and I'll do it."

In respect to the second case, with the well, Rashi says that "if you can fulfill my request (which you can't), I will fulfill yours."

Since R' Yehoshua uses a similar language in all three cases, I would assume that he meant the same by all of them. So how did he answer their challenge by saying that he won't? He's not fulfilling their challenge or saying that it's possible; all he's saying is that he'll do it when the impossible happens, which is essentially saying no in a dignified manner.


texts: Steipler keeping 2 days yomtov in Bnei Brak

texts: I was listening to a shuir of Rav Hershel Schacter and he mentioned that the Steipler kept 2 days yomtov undercover in Bnei Brak. I think he mentioned the source as the Orchos Rabbeinu,even though he did not mention it outright (He mentioned a five volume hanahagos sefer, OR fits the bill). Does anyone know where I can find this?


texts:
We read Kohelet either on the Shabbos Chol Hamoed of Sukkos or Shemini Atzeres.

Why do we specifically read this on Sukkos? What is the connection between Sukkos and Koheles?