texts: Why Avraham argued with G-d about Sodom but not about his son's sacrifice?

texts: Are there any Mefarshim who commented on why Avraham chose to advocate on behalf of Sodom when G-d tells him that the city will be destroyed, but chose to remain silent and just accept the decree when he was told to sacrifice his son?


texts: Why the extra words "and you didn't find her"?

texts:
In בראשית ל"ח we have Yehuda sending his pal רֵעֵהוּ הָעֲדֻלָּמִי to retrieve the items he deposited by Tamar.

רֵעֵהוּ הָעֲדֻלָּמִי doesn't find her and returns to Yehuda empty-handed.

The Torah informs us in verses 22-23:

  וַיָּשָׁב אֶל יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ וְגַם אַנְשֵׁי הַמָּקוֹם אָמְרוּ לֹא הָיְתָה בָזֶה קְדֵשָׁה:
    וַיֹּאמֶר יְהוּדָה תִּקַּח לָהּ פֶּן נִהְיֶה לָבוּז הִנֵּה שָׁלַחְתִּי הַגְּדִי הַזֶּה וְאַתָּה לֹא מְצָאתָהּ:

He returns to Yehuda and informs him saying "I didn't find her and the locals claimed there was not a harlot there". To which Yehuda answers saying "Let her keep it, lest we be ridiculed, behold I sent the kid and you didn't find her".

What do the words and you didn't find her add? We already were informed about that in verse 20 (Yehuda sent the kid with his pal רֵעֵהוּ הָעֲדֻלָּמִי  to take the deposit from the lady, and he didn't find her - וַיִּשְׁלַח יְהוּדָה אֶת גְּדִי עִזִּים בְּיַד רֵעֵהוּ הָעֲדֻלָּמִי לָקַחַת הָעֵרָבוֹן מִיַּד הָאִשָּׁה וְלֹא מְצָאָהּ) and again in verse 22 - he returned to Yehuda saying I didn't find her -  וַיָּשָׁב אֶל יְהוּדָה וַיֹּאמֶר לֹא מְצָאתִיהָ.

Q: What does this 3rd instance "and you didn't find her" add to our understanding or to Yehuda's response?

(It's hard to say that Yehuda was simply venting against רֵעֵהוּ הָעֲדֻלָּמִי.)


texts: Is there a difference between "להלן" and "לקמן"?

texts:
There are many times when Sefarim and commentaries reference something that is brought later on. Sometimes the word "לקמן" is used (example) and sometimes the word "להלן" is used (example).

Is there a logical reason to use one instead of the other? Is there a difference between them? Are they equally interchangeable?

Some possible distinctions that came to mind include:

The distance from where we are now. i.e. one could imply it is mentioned soon, and one would imply it is mentioned much later on.
Perhaps they are different languages, one hebrew and one aramaic.
Perhaps the time period in which the Sefer was written determines which word is used.


texts:
Maaneh Loshn is a profoundly beautiful tefila once said by many people, now mostly said by Lubavitcher Chasidim at their Ohel.

1) Does anyone else say Maaneh Loshn today besides Chabad?

2) The second site linked suggests that Yiddish translations of this tefila were once extremely popular. Is it possible to find a Yiddish translation of the Chabad nusach of Maaneh-Loshn?


texts: Where is the exact location of the Temples in Jerusalem?

texts:
I have heard different theories where the 2 Temples were located. Some say it was on or near the Dome of the Rock. Others say it was farther south, even possibly on Mt. Ophel between the al-Aqsa Mosque and Ir David, and the Dome of the Rock is really in middle of a former Herodian/Roman fortress (Antonia Fortress) which may have originally been built by the Hasmonean Kings.

Many Jews are under the impression that it was over the Rock, and the 'Sanhedrin' ruled this way.

Where exactly was the Beit Hamikdash located?


texts: When not a problem of lifnei iver, still mitzvah to be mafrish (seperate) from issur

texts:
Tosfos says in Shabbos Daf 3a that even when there isn't a problem of lifnei iver since the person would be able to get to the prohibited thing in another way, still there is an "issur d'rabbanan" (rabbinical prohibition) to give over the "prohibited thing" since one is obligated to be "mafrish" (separate) the the other person from issur.

However we know the idea of "כל ישראל ערבים זה בזה" that every single Jew is connected to another and responsible for their spiritual livelihood as well. This we know from the pasuk,  "וכשלו איש באחיו" (See the pasuk here (Viyikra 26:37) and Gemorah Shavuos Daf 39a).

As well we have the mitzvah of "הוכח תוכיח" (See pasuk here (Viyikra 19:17). That a person must rebuke his fellow.

If so why did Tosfos simply say that there would be an "issur m'drabbanan" to give over a prohibited thing when there is no problem of lifnei iver. Seemingly because of the idea of "כל ישראל ערבים זה בזה" and "הוכח תוכיח" which are from the Torah (m'doraisa) a person shouldn't give over a prohibited object even when there is no problem of lifnei iver. Why did Tosfos not choose to use this reasoning (which as I pointed out are from the Torah.)


texts:
Is it permitted to attend a non-Jewish wedding? Assume for the purpose of this question that the wedding is occuring in a non-religious location (such as a hotel). If it is permitted to attend, is it permitted to participate in such a wedding (such as by reading a non-religious poem).

Is there a difference between (for example) a Christian wedding, a Muslim wedding, and a non-religious wedding?

Related:

Attending a relative's non-Jewish wedding in a non-Jewish place of worship?

Attending non-frum event

Intermarriage Attendance


texts: How to do teshuva for making fun of a rabbinic explanation?

texts: Does a non-Jew in the process of converting need to repent for making fun of a statement that was reportedly made by a Jewish sage (e.g. saying that 'no one with a mind can accept it')? If so, what do Jewish sources say regarding how to go about such repentance?


texts: How to determine common practice for halachos that are impacted by it

texts:
Certain halachic issues are informed or even determined by the social standards of the (non-Jewish) society in which one lives. Examples include what falls under the prohibition of cross-dressing (see Rambam Avodas Kochavim 12:10, Shulchan Aruch Yoreh Deah 182) and standards of modesty that extend beyond the letter of the law (e.g. where it is socially unacceptable for a woman to go out without a veil, it might be halachically required for a Jewish woman to adhere to this standard of modesty beyond the basic objective halachic requirements - see http://hebrewbooks.org/rambam.aspx?sefer=4&hilchos=22&perek=13&halocha=11&hilite=).

My question is: what is considered "common practice" for the purposes of such halachos? How common does the practice have to be to permit it? Does it have to be done by the majority of people, enough people that you won't get weird looks if you do it, a minority of people that will nevertheless not be viewed as, for example, cross-dreessers for wearing a certain article of clothing, etc.?


texts: Was the Hebrew Alphabet also given with the Tablets and Law?

texts: My research for my answer to Which alphabet were the original Torah scrolls in? gave me an idea--Since the Early Alphabetic alphabet is also called Sinaitic, and the timing seems about right, maybe the Alphabet was also given at Sinai along with the Tablets and Laws...quite a gift to us and the world!  Is there any information in the extant literature on this possibility?


texts: Where can I find a siddur with the minhagim of the Chassam Sofer?

texts: I know one exists, because my father has one, I'm just looking for one of my own. If anyone know where to find one I would really appreciate it. Thank you!


texts: What to do with Torah novella thought in the bathroom by accident

texts: Halachically it is prohibited to think about Torah in the bathroom. However, sometimes I'll get up to go to the bathroom while I'm in the middle of a tough sugya and I'll find myself still thinking about my learning. Sometimes I have by accident come up with a solution to a difficult Rashi or Tosfos. What is the status of such Torah?  Is it assur behana'a? Was it a mitzvah habaah b'aveirah? From a Kabbalistic standpoint, is the Torah unholy as it was thought in a unclean place?


texts:
Answers to this question state that one may lie / alter the truth for the sake of Shalom.

Can your friend assist you in your lie?

Let's say a close friend accidentally injured you, and you have a huge bruise on your arm. Your wife would be angry at your friend for injuring you, and it would upset her and you for some time. You don't want to make a huge deal about it, as it was an accident.

You tell your wife, instead, that you accidentally bumped into something that gave you the bruise.

If your wife encounters your friend and asks him/her how you got the bruise, can your friend lie to your wife (on his own doing)? In this case he is helping to preserve YOUR Shalom Bayit.
Is it halachically OK to ask your friend to coordinate with your lie, by requesting that he concur with the story you told your wife?

The above is a sample scenario. I'm asking about a general case of doing this when it applies to any situation of Shalom Bayit.


texts: Does a married woman have to cover her hair to make a bracha?

texts: When making a bracha with shem u'malchut, one should not have erva (nakedness) exposed. For married women, their hair is considered to be erva. So does a woman who is married have to cover her hair when she makes a bracha?


texts:
I'm asking specifically for body hair removal by laser.

I'm not talking about armpit hair, but rather chest and stomach hair.

Is there any problem with it?


texts: Sell the shirt off his back for Menorah, but not for anything else?

texts: Halacha brings that one who has no money for Chanukah Lights must sell the shirt off his back to acquire them why is this the case versus almost all other Mitzvos which require up to a fifth of his monies?


texts: Midrash About the Kohen Gadol Seeing God as a Man

texts:
If G-D Has no physical form why midrash which say Kohen Gadol saw G-D as an old man while the Kohen Gadol went into the kodesh hakadashim

I saw this in the midrash says and I don't know the exact source of it


texts: How could the pesach-offer be made by the whole nation in one single place?

texts:
I noticed in Devarim 16:2 in my own words that at the times wehen the Beit HaMikdash still stood one had to sacrifice the Pesach lamb in the place which the Lord will choose to make His Shekinah dwell there.. verse 5 states it may not be sacrificed the Pesach within any of the gates (of the cities), which HaShem has given us. (verse 6) Except at the place which HaShem, will choose to establish His Name, there will it be slaughtered, (verse 7) there it will be roasted and eaten, in the place which HaShem has chosen, and in the morning everyone who has done so shall return to their dwellings.

Was this the only place where one would keep the erev pesach and eat of the Pesach offering? How could the whole nation celebrate it and make the pesach at one place?


texts: I have been seeking a short compact siddur for my travel after Tisha B'av. I've found a siddur that isn't kosher. And I have found the link to the siddur Mesorat Moshe but the link is broken. Someone could give me a good link for it? Thanks.


texts: If Lev Melech B'yad Hashem, why bother voting?

texts:
We have a concept in Jewish thought that rulers do not have free will concerning public affairs, based on the verse in Mishlei 21:1 'לב מלך ביד ה, the heart of a king is in the hand of Hashem (See commentary of the Malbim ibid).

That being the case, is there a point to voting, and if so, what is it?

Related: Application of Lev Melech B'yad Hashem


texts: I know a little bit about Judaism and a fair amount about hearing aids. I have been asked about the rules regarding the usage of hearing aids on the sabbath and I have no idea. In particular, the person wants to know if an analog aid with the controls built into the device is different from a digital aid with a remote control for controlling the settings.


texts: Kaddish during Aseres Yimei Teshuvah: why "לעילא [ו]לעילא" instead of "לעילא"?

texts:
During the Aseres Yimei Teshuvah, when Kaddish is recited we say "לעילא [ו]לעילא" instead of the usual "לעילא."

Why is this so? What's the reason for this practice and where did it originate?


texts:
Elisha’s prophecy reads: “This is only a trifle in the sight of Hashem, for he will also hand Moab over to you. You shall conquer every fortified city and every choice city; every good tree you shall fell, all springs of water you shall stop up, and every good piece of land you shall ruin with stones” (2 Kings 3:18-19).

Then later, the text says, “The cities they overturned, and on every good piece of land everyone threw a stone, until it was covered; every spring of water they stopped up, and every good tree they felled. Only at Kir-hareseth did the stone walls remain, until the slingers surrounded and attacked it” (2 Kings 3:25-26).

The question is whether the wall was destroyed or not. The conjunction ‘ad (“until”) in v.26 seems to indicate that it was destroyed, but the next verse says that Mesha sacrificed his son on the wall. If the wall was indeed destroyed, then we should read v. 27 as indicating that Mesha sacrificed his son on the rubble of the wall. If not destroyed, then the prophecy was not technically totally fulfilled.

Nevertheless, the fact remains that the Moabites subsequently routed their enemies after the sacrifice of the son, and since this was not expected according to the prophecy, it might be classed as a failure.

2 Kings 3:27 says that the Israelites withdrew from Moab after Mesha sacrificed his eldest son.


texts: My daughter has a school project about shaatnez.  One of the requirements is to tell a few stories demonstrating how people were particularly careful about the laws of shaatnez, preferably with sources.  They can be classic or contemporary.  Any contributions will be most appreciated!


texts: Source for the Baal Shem Tov's signature

texts:
According to Chabadpedia, the following comprises the signature of Rabbi Yisrael ben Eliezer, the Baal Shem Tov:

Is this actually the Baal Shem Tov's signature? Where was it copied from? The article does not say, and I am curious as to whether or not we know for certain that this is his.


texts: I recall meeting someone on Yom Kippur once who would not respond when I spoke to him. Instead he handed me a piece of paper which said that he was engaged in a taanit dibur, a 'fast' where that which one is refraining from engaging in is speaking. I would like to know where this idea comes from.


texts: Responding to "that's not a Jewish name"

texts:
My ancestry is not eastern-European, and sometimes when I meet people in a Jewish setting and we introduce ourselves, I'm met with "that's not a Jewish name" (referring to my last name, mostly).  I don't think the person saying this means to challenge me; it's just an observation.  But it seems to call for a reply, and I'm never sure what to say.  "There are Jews in Italy", while true, feels a little dismissive, but the details of my family background really aren't relevant most of the time.  I understand that Miss Manners would call for something like "why does that concern you?", but that doesn't feel like an appropriate Jewish response to me somehow.

In a casual encounter with a stranger who does not appear to be trolling, how should one respond to this kind of statement?  Is there any factor in one's background that, if present, would affect how one responds -- does the answer change if you're the product of an intermarriage, the descendant of a convert, a convert yourself, the descendant of crypto-Jews (marranos), etc?

(No, I'm not going to change my name to dodge this problem.)


texts: Is there an issue with Kohanim saying Birchas Kohanim when a non-Jew is present?


texts:
There seems to be an idea that it is possible to be able to divine when a person will die. The Chizkuni mentions (on Vayikra 16:21, "בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃ ") [from sefaria]

  “by the hand of a man especially (temporarily) appointed for this task.”According to a Midrashnot found) the word: עתי, “which could be translated as: “whose time had come,” this is someone who was destined to die before this year is out. This would account for the fact that it was noticed that the man who had been entrusted with this task never lived out that year. [A well known commentator, author < of k’lee yakar, written several hundred years after that of our author, by the name of Shlomoh Efrayin ben Aharon, quotes this commentary, but attributes it to our author. Ed.] We must assume that in those days people used astrology to determine who was not destined to live out the year.

In Esther, 1:13, the Malbim comments that the men who were "yod'ei ha'itim",

  היו יודעי העתים רוצה לומר שהיו בקיאים בחכמת המזלות

though he doesn't connect the mazalot to death, one of the ones named is Memuchan, whom the Gemara in Megilla 12b identifies as Haman, and Haman was an astrologer (http://www.koshertorah.com/PDF/purim.pdf page 5). So there seems to be an idea that one can figure out when someone is suitable for death or when one will die.

If that is the case, then what value is there in praying to be inscribed in a "book of life"? If someone knows that X will die this year, wouldn't it be better to let X know this (in fact, one could suggest that being chosen to be the one who accompanies the se'ir into the wilderness might be such a notification)? But then that would contravene Kohelet 9:12 כִּ֡י גַּם֩ לֹֽא־יֵדַ֨ע הָאָדָ֜ם אֶת־עִתּ֗וֹ  .

This is supported by Shabbat 153a (via dafyomi)

  (Mishnah - R. Eliezer): Repent one day before your death.
  (m) Question (Talmidim): One does not know when he will die!
  (n) Answer (R. Eliezer): Therefore one should repent today, lest he die tomorrow - this way, he repents every day - "B'Chol Es Yihyu Vegadecha Levanim v'Shemen Al Roshcha Al Yechsar".

Are there any sources which discuss the idea of others' knowing when a person will die and how that should affect how he is dealt with, or how he should behave?


texts: Source that hearing the Megillah does not require Hebrew understanding?

texts:
While I don't recall the exact location, I remember seeing in Shulchan Aruch that one is required to hear every word of the Megillah.

I have been reading the Megillah for the congregation for several years. Few people in my congregation understand Hebrew, yet, I recall hearing from someone that this doesn't matter. These people still fulfilled their mitzvah obligation.

What is the source for this?


texts: Can one set off a nuclear bomb on Shabbos?

texts:
There have been manually controlled "criticality accidents" before, and I could see someone setting off a bomb by rope at a distance.

Would there be any prohibition involved doing so on Shabbos, as no electricity or fire is required?


texts: ברכת אשר יצר repeatedly

texts: Is there a grace period as to how many times a person may relieve himself in an allotted amount of time and the recitation of Asher Yatzar? As in, one using the bathroom say three times in 10 minutes; Will they be obligated to recite three berakhos?


texts:
I'm looking for an online copy of "Drasha Le'Chasuna Le'HaRamban".

I seem to have found one at some point in time and printed it out (picture below). (However, I might have gotten it from my friend's Otzar HaChachma.)


texts:
In Joshua Kulp's Daf Shevui to Megillah, he writes:

We should note there are a series of midrashim that accord G-d-like qualities to Jacob, mostly that he and G-d look exactly alike.

Could anyone point out which Midrashim liken Yakov to G-d, with exact references?


texts: The Torah tells us (Genesis 4:17) that Kayin built a city and named it after his son, Chanoch. If Chanoch was only of the third generation of humans, how was the total human population at the time enough to populate a city?


texts: Giving up ones life על קידוש ה׳ not to transgress גילוי עריות

texts: Are there any instances in Shas (Bavli or Yerushalmi) or even records of history where a group or even an individual gave up their life not to transgress גילוי עריות, Adultery?


texts:
Is it Mutar to trap human beings on Shabbos?

This would be relevant to a number of cases such as:
1) putting a young child in a crib
2) handcuffing a thief to a pole until the authorities come
3) Holding back a child who is in a fight
4) Someone senile who got lost and has to be brought back home
5) If a husband was attempting to flee and leave his wife without a get

(If anyone has any more good scenarios feel free to add them to the question)


texts:
We all heard about families sitting shiva if a child marries out of faith.

Are there documented cases of this happening?  (With all the rites of Shiva, not just cutting the child out of the family.)
Is this halacha? Source?
If the child really dies at a later time, is there an obligation to sit shiva again?  Does this depend on whether he repented and returned between marriage and death?


texts: If a Torah ark has "French" doors, which door should be opened first?

texts:
Extending this question:

Some shuls, such as mine, have "French" doors on the Aron. These are two vertical doors that open "outwards" (i.e., towards you when facing the Aron. Well, if it opened inwards, it would smack into the Sifrei Torah, I presume.)

When someone opens the Aron, which door should he open first - left or right? Or should he open both at the same time?

If the Torah that's needed is behind a specific door, can he just open a single door that's in front of the Torah and leave the other one closed?


texts: How do we know that the Megillah reader in shul must accommodate a cheresh?

texts:
The Shulchan Aruch says that a "cherish" is exempt from the mitzvah of hearing the Megillah. My deaf son was surprised to read this statement, and he feels sorely left out of enjoying a beautiful holiday. He says that he "heard" (O.K., he hears with his cochlear implants on, even though he is still deaf) that somewhere in the Megillah, it implies that the deaf MUST be accommodated. He can't recall where that source is. Does anyone know?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts:
The Megilla makes a big deal about Mordechai not bowing to Haman. However, we don't see any reference to him bowing or not before the actual king.

Did he?


texts: When making a ‘heicha shemoneh esrei’ where the chazzan will daven until Ha’el hakadosh before the rest of the minyan - is 10 people sufficient or does one need 11 to have 10 people starting shemoneh esrei at the same time for tefila betzibur?


texts: List of Number of Mishnayos by chapter / masechta

texts: I'm looking for a list that enumerates the number of Mishnayos in each perek, as well as totals by masechta. Does anyone here know of such a list (or have the ability to quickly produce one)?


texts: Does anyone know where I can find the commentary of Rash Sirilio on Seder Zeraim?


texts: One who says something in the name of the person who originally said it

texts:
The Sages (Avos 6:6) teach: ha'omer davar b'shem omro ("one who says something in the name of the person who originally said it"). We have learned that one who says something in the name of the one who originally said it brings geulah (redemption) to the world, as it is stated, "And Esther told the king in the name of Mordechai" (Esther 2:22).

It is not clear whether this applies also to something one heard from a non-Jew.

Anyone knows a source whether one must also do this for something heard from a non-Jew?


texts: I'm looking for audio shiurim on hilchos Shabbos. I'd prefer someone who goes through the halachos thoroughly but is very lema'aseh. Any recommendations?


texts: Did,  Maran HaRav HaGaon Ovadia Yosef Ztk"l write any Ethical(mussar) work during his lifetime? And if he did,  do we have it online in english?


texts: What do the names Pesil, Pesa, and Pesha mean?

texts: What is the meaning and source of the name Pesil or Pesa or Pesha?


texts: Our bodies aren't here for the long haul?

texts:
I seem to have learnt something a long time ago. In basic terms that after the coming of Moshiach and the resurrection of the dead there will be a time where we won't need our bodies and we will live just with our souls. I.e. our bodies won't exist anymore. Does anyone know the source for this idea, I just can't pinpoint the exact place.

To put the question in basic terms.

Our world with bodies.
Moshiach comes
Resurrection of the dead
Our bodies dissipate. We just live by our souls.

Does anyone know if such an idea exists?


texts: Can a wife demand a divorce from an abusive husband

texts:
I was reading http://m.chabad.org/library/article_cdo/aid/560111/jewish/The-Wifes-Grounds-for-Divorce.htm

And I saw

  The husband who hits his wife, curses her, ridicules her, insults her, or insults his wife's parents in the presence of his wife, .., or whose general mode of communication with his wife is through temperamental outbursts and disrespectful language, creates a situation which is untenable. The wife cannot be expected to live in such an environment, and she is well within her rights to demand a divorce.
  In this situation, the wife must be able to show that this is not a rare occurrence, or an isolated outburst, but that it is reflective of the husband's usual demeanor.
  ...
  The wife whose husband forces her into conjugal relations during her menstrual period may also demand a divorce. This is the case even if she may not be scrupulous with regard to observing the laws of menstruation, which forbid conjugal union during that period and seven days beyond.

Is this the halacha?
What are the sources of this?
Does she get the kesuba in these cases?


texts:
Every edition I've seen of Tanya includes a list, in chronological order, of every edition of Tanya ever printed. For each edition, bibliographic information is included: the publisher, the city and year of publication, the exact title as printed on the title page, the format (octavo or the like), and the number of pages.

Why?


texts: Rabbi Akiva's students died because lack of respect, but he said Veahavta Lireacha Kamocha is Klal Gadol?

texts:
שנים עשר אלף זוגים תלמידים היו לו לרבי עקיבא ... וכולן מתו ... מפני שלא נהגו כבוד זה לזה
Rabbi Akiva had twelve thousand pairs of students ... and they all died... because they did not treat each other with respect. (Yevomos 62)

B"R 24 describes R"A as:

Rabbi Akiva said: This is a great principle of the Torah: "You shall love your neighbor as yourself"
?

It strikes me as odd that Rabbi Akiva's 24,000 talmidim died apparently because of interpersonal issues yet he is attributed as having said that veahavta lireacha kamocha is "klal gadol batorah".
I've not found anyone that discusses this and was wondering if anyone else has or can shed any more light on it?


texts: What do the sources say about internalising the loss of the Beis HaMikdosh?

texts:
Possible Duplicate:
  What is the best way to visualize the Churban Bais HaMikdash?

It is difficult for me to feel the loss of the Beis HaMikdosh. Even with some of the practical advice provided in the answers to this question, it would be helpful to know what, if anything, the traditional sources say about internalising the loss and getting the right perspective on the Three Weeks?


texts: Is a Jew allowed to visit a Christian cemetery?

texts: If a Jew wishes to visit a grave at a Christian cemetery (say the grave of a patrilineal grandparent), is it permissible?  Does it matter if it is a mostly unadorned cemetery vs. one with pictures of Christian saints or other iconography?


texts: Why are we not concerned about zugos with lechem mishneh?

texts:
There is a gemara (Pesachim 110) describing the concern for ruach ra with eating even numbers of foods, in particular:

  109b - Question: Why did Chachamim enact to drink four cups? This is dangerous! i.  Beraisa: One should not eat two (or any even number
  of) things, drink two cups[...]

and

  Rav Dimi: A tradition from Moshe from Sinai teaches that one should be concerned for two eggs, two nuts, two gourds and two of another
  matter. Chachamim were unsure what the other matter is, therefore they
  decreed about everything.

The gemara presents different rejoinders from the Sages of Blessed Memory explaining why the four cups are okay on Pesach. But the only responses that would seem to apply also to the lechem mishnah, the "double bread" (the two loaves we bless on Shabbos and Yom Tov and at all festive meals, I think) are Rav Asi's Berachos 51b that "we do not bless Birkas ha'Mazon on a cup of punishments" (i.e., that the blessing/mitzvah aspect means we are unassailable by default)  and the Tosfos that "ruach ra is not frequent among us." Neither seems to be a full explanation of why lechem mishneh is okay.

Is this discussed anywhere? (I am also reminded of the fact that the ur- lechem mishneh, the showbreads [and, @DoubleAA notes, the double manna], were in an even number - 12 [2] - and that we have 12 strands total in most lechem mishneh at the Shabbos table.)


texts: I was looking through Seforim Center the other day and found a partial edition (volumes 1&2 here and and a third on the same site) of the Machzor Vitry. Is there a complete print (or digital) edition of this sefer with clear, crisp type available?


texts: If somebody does not want to join an eruv

texts: The din is that for an eruv to be kosher everyone in the 'building' has to join. In the olden times each one provided food. If somebody didn't want to, it could be taken by force. Today one person provides the food and is 'mezake' everyone with it (gives it for everyone). What is the din if one person doesn't want to join? Can one be 'mezake' one, even if he refuses?


texts: Can I use the "Sabbath mode" on the refrigerator if it is not certified?

texts:
We are looking to buy a new refrigerator that has a Sabbath mode. We noticed that both the GE Profile and Kitchenaid fridges have Sabbath modes, but the Kitchenaid is certified by the Star K and the GE Profile is not certified.

Are there any halachic problems with using the GE with it not being certified? Do they work differently? Or is it just as simple as Kitchenaid decided to pay Star K and GE didn't?


texts: Reb Moshe Feinstein in the New York Times

texts: Reb Moshe Feinstein was once interviewed by the New York Times where he answered questions like how does Klal Yisroel  know who  is a Gadol? Does anyone know when it was, and does anyone know where I can get an archived version online if someone can link it  It would be a greatly appreciated or even how i could  go about getting it?


texts: Arba'a Ve'esrim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred twenty-four?
?ארבעה ועשרים ושלוש מאות - מי יודע
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 324? The more significant within Judaism and the more intrinsically dependent on the value 324, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
While lazy gematria might find you a match, it's unlikely to be a high-quality one.


texts: What is the point of Hataras Nedarim every year?

texts:
The second paragraph of Hataras Nedarim has the person being mattired saying that "I am making a modaah that any oaths being made in the future are considered to be as if 'bli neder'".

Is this legally binding? If yes, why make a hataras nedarim every year?


texts: What is the difference between a Rebbe Rashab Tallis and the regular chabad tallis?

texts:
What is the difference between a Rebbe Rashab Tallis and the regular chabad tallis Was this a specific thing just for his time or do chassidim still follow this today?

Is there a difference in tallis based on the time of year? Should my tallis during tishrei or just yom kippur have white stripes instead of black ones?

Does the tallis need to have the extra smaller knots on the sides?


texts:
There is this really thoughtful project, called Stolpersteine of Gunter Demnig, a German artist, to place a cobblestone with an inscribed brass plate in front of houses, where victims of the Holocaust were living. He often quotes the Talmud as a motivation:

  Demnig cites the Talmud, which states that "a person is not forgotten until his or her name is forgotten." - Deutsche Welle

I have heard this saying many times, but to be honest, I couldn't find it in the Talmud. Indeed, Chazal were keen on mentioning the name of their masters, when quoting them, but I can't recall an exact source for this practice. Do you remember anything similar? Might it be a misquote?


texts: Where can I find a transliterated; translated Tanakh?

texts:
I'm looking for a Tanakh that has the following specifications:

The original Hebrew text
Transliteration of that text into the Latin alphabet
English translation

Does anyone know where I could find something like this?


texts: PTIJ: where are Tzafra and Urta located?

texts:
In Yevamot 37 it is recorded that Rav was in Urta saying one thing, and subsequently changed his opinion while in Tzafra. Is there anything specific about his change of locale which caused his change of option, or was it circumstance?

באורתא אמר רבא הכי ובצפרא הדר ביה
In Urta Rava stated this ruling, but in Tzafra he retracted it.

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


texts: Kadish / Tachanun errors - How should you proceed?

texts: Suppose the Chazan starts saying Kaddish in error instead of saying Tachanun - should the Chazan just stop saying Kaddish? Is there a break off point that up to there you stop saying Kaddish and beyond that you just finish it already? Suppose the Chazan finished Kaddish do you say Tachanun now or do you just skip it at this point? (sources)


texts: When are the prophets and the writings read

texts: I understand the yearly Torah reading, but when is the rest of the Tanach read?. is there a schedule for the rest of the Tanach?


texts: Can anyone help me find resources for the content and organization of a shul library?

texts: Our shul library has been neglected for many, many years, and b'h' we are finally cleaning and organizing it.  I am used to using a library, not organizing it!  So I wonder if anyone can give me some feedback on a good way to organize the library?  I can easily think of a series of categories (Chumash, commentaries on chumash, halachah, Talmud, Mishnah, Midrash, Philosophy), but I'd like to know what categories are most commonly used.  Also, sometimes it is hard to determine whether a particular book belongs in one category or another --- are there any resources that can give some guidance (like a good library's card catalog available online)?


texts: Why does the Torah feel the Need to tell me the rules for making the Mishkan? First, it is no longer relevant, as, even if we build, we will build a Beis Hamikdash. Plus, the Medrashim say it will be pre-made anyway?


texts: Is there a Breslov Kollel in Ramat Beit Shemesh? Or a chassidus style kollel that focuses on Gemara and Halacha as well as Chassidus (breslov)?


texts:
Shemot 33:20 teaches us that: ‘One can’t see G-ds face and live, for man shall not see G-d and live‘ (לֹא תוּכַל לִרְאֹת אֶת-פָּנָי:  כִּי לֹא-יִרְאַנִי הָאָדָם, וָחָי.).

When Ya’akov named the place where he wrestled with a ‘men’ Peni’el, because he saw G-d face to face, and yet his life was spared. What did he mean?

It seems like Ya’akov knows that he couldn’t see G-d and live, yet he makes this statement and claims to have seen ‘something’ which he refers to as Elohim face-to-face and survived:

  "וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל, כִּי רָאִיתִי אֱלׁהִים פָּנִים אֶל פָּנִים וַתִּנָצֵל נַפְשִׁי."

What did he saw which equals seeing ‘Elohim face-to-face’, and what does it mean to have so? And how was it a treat that he was lucky to survive if it wasn’t HaShem he saw (as mentioned in Shemot 33 no man can and yet still live).


texts: Distributing the divrei torah of others without permission

texts: If a person has written a sefer and has obtained legal copyright of his work, does that make it forbidden for me to copy a dvar Torah or chiddush from that sefer and to distribute it for free to friends even if I inform them where the dvar Torah comes from? Do I have to obtain permission from the author to spread his Torah or is informing the recipients where it comes from enough? I am asking from a "purely" Halachic perspective of geneivah - without involving dina di'malchusa.


texts: Can a lake be used as mikvah during the day for niddah?

texts: If there is no mikvah building, but only a lake nearby, is it okay to use the lake during the day rather than the night (because of concerns for getting hurt or the water being too cold or the lake being closed) for removing Niddah status?


texts: What do we know about the ram in the Akeida?

texts: In Bereshit 22 the ram appears in one sentence and is sacrificed the next. One could dream up plenty of questions about it (eg did the ram belong to anyone? did Abraham assume that it had appeared expressly to be sacrificed? is there a difference between sacrificing an unowned ram and one of one's own? did this act inaugerate ram sacrifice, or was it already an known ritual?) Are there answers to any of them?


texts: Buying Arba Minnim- when is the best time?

texts: There is a discussion in the Poskim whether one should purchase Arba Minnim during the Aseres Yemei Teshuva in order to increase your Mitzvos prior to Yom Kippur or should you wait till after Yom Kippur when you are more pure and thereby you will get a nicer Esrog that mirrors your purity. Any other thoughts on this subject would be appreciated.


texts: Why do we recite korbanos for Shabbos and Rosh Chodesh but not festivals before psukei dzimra in shacharis?

texts:
During our recitation of korbanos in shacharis we add pesukim from Torah pertaining to the Shabbos korbanos on Shabbos and the Rosh Chodesh korbanos on Rosh Chodesh.

Why do we not also recite korbanos pertaining to any given festival during that festival as well?


texts:
If I recall correctly, Chanukah lights must burn until at least 1/2 hour after nightfall (or after they are lit).

I know that different types of oil burn faster or slower. Would someone know if there is a chart or some other source, preferably on-line, that lists how quickly certain types of oil would burn? As an example, I have a lot of sesame oil and avocado oil around my home, and I'd like to use these instead of buying a huge bottle of olive oil. But, I'm uncertain if either of these other oils will burn long enough using my menorah's holder (I think it holds about 3-4 ounces.)


texts: Source for Vilna Gaon's gematriah about 'חצי לה and חצי לכם

texts:
I remembering hearing a p'shat in the name of the Gra about Yom Tov, that I would really love to know the source for. I am not normally one for Gematriyos but the genius of the Vilna Gaon is quite something!
We know from the Gemarah in Beitzah 15b that the avoda of Yom Tov is to split it 'חצי לה (half for Hashem - i.e. to engage in spiritual pursuits) and חצי לכם (half for yourself i.e. to enjoy the physical side that Yom Tov brings).
The Vilna Gaon states that this is hinted to in the very words 'יום טוב' - 'Yom Tov'
The first part of our service of the day is 'חצי לה, so if you work out the gematriah of 'לה you have ל which equals 30 and Hashem (spelt YHVH) which total 26. Together this makes 56. Since it is HALF for Hashem, you halve 56 which gives you 28.
The second part is חצי לכם. The gematriah of לכם is 90 (30+20+40) and half of it is 45.
So when you combine these two halves you get 28 + 45 = 73, which is the very same gematriah as יום טוב (i.e. 10+6+40+9+6+2 = 73)


texts: Anyone know where I can buy Seder Tikkun Chatzos by R' Sraya Deblitzky?

texts:
Full title:
"סדר תקון חצות: כסדר האריז"ל ... עם הדינים השייכים ולוח תמידי של זמן חצות לילה ומיום זמן תיקון חצות. ונוסף בסופו הלכות קריעה על המקדש"


texts: Resting elbows on sefer while learning from it

texts: I read this on the halachipedia website, "Rama 282:7 writes that one may not place a Sefer on one’s lap and lean one’s elbows on it. Sh”t Shelmat Chaim 2:566 (quoted in Piskei Teshuvot 154:23) is lenient if it’s in middle of one’s learning." I tried to find the particular Salmas Chaim that is referenced on hebrewbooks.com but I was not able to find it. Does anyone know if it is on hebrewbooks.com or anywhere else online, and if so could you point me to it, or if anyone has access to that particular Salmas Chaim or that Piskei Teshuvot that is quoted, can you copy and paste it here?  Thanks a lot.


texts: Lighting from a pre-existing flame on 1st night Yom Tov if saying brachos first?

texts:
Some have the custom to say the bracha before kindling lights on (erev) Yom Tov. The linked page claims in one place that this is allowed because we don't receive Yom Tov with the bracha, and in another place because "there is no problem of lighting a candle on yom tov, therefore better to make the bracha first [as is customary]."
(The first explanation is not sourced; the second is attributed to the  Magen Avraham.)
I read in my own source that the second of these is the reason.

So:

According to the second reason, shouldn't we then absolutely light the candles from a pre-existing flame--even (erev) the first night of Yom Tov--if we are doing it in this order? (It is prohibited to light a new flame on Yom Tov; however, one may light from a pre-existing flame. If there is any sense at all in which one ushers in Yom Tov with the bracha--as this explanation allows--one would then need to light candles only from a pre-existing flame. One could, for example, strike the match, make the bracha, and then light the candles.)
According to the first, might there be anyway be a reason to light from a pre-existing flame because of marit ayin? (In other words, that others might think one can create a new flame on Yom Tov because this was done subsequent to the bracha.)


texts: What is the origin of Dina DeMalchuta Dina, what is its reason?

texts:
As I know, halacha is based on Talmud, and Talmud is based on the Torah. Thus, Dina DeMalchuta Dina should also have the verses in the Torah, on which it is based on.

But as I know the Torah, I can't remember anything on it about the acknowledgement of foreign laws. As I know, Torah is about the Torah Law.

On my knowledge, Dina Demalchuta Dina could serve as an "interface" between the Torah Law and the law of the diaspora. But how is it rooted in the Torah?


texts: Did Israelites who stayed in Egypt become halachically Jewish?

texts:
Some sources indicate that not all of the Israelites left Egypt during the Exodus. On the other hand, the initial "conversion" of the Israelites to Judaism occurred at Matan Torah at Mt. Sinai during the Exodus.

Are the Israelites who stayed behind in Egypt and their descendants Jews?

I do recognize that identifying these people and especially their modern-day descendants is an exercise in genealogical futility, but suppose hypothetically that someone were to show up today at a synagogue with essentially conclusive proof that they are fully paternally and maternally descended from members of the Twelve Tribes who did not participate in the Exodus and are not maternally descended from anyone who was present at Matan Torah. What is such a person's halachic status as a Jew?

Are they a full Jew, eligible to participate immediately on an equal standing with their brethren whose ancestors participated in the Exodus?
Are they a full Gentile, eligible to become a righteous Noachide or seek conversion to Judaism at their discretion?
Do they occupy some sort of halfway status, halachically Jewish but ineligible to participate in some or all mitzvot unless they "make up" what their ancestors failed to do at Sinai (e.g. through some sort of "conversion-like" process)?


texts: When koshering meat by roasting can I put pepper

texts:
What are the Ashkenazi and sifardi customs when kashering meat by roasting
if it is permitted to use salt and/or other spices?


texts: format in the Torah of the sukkot korbanot at the end of pinchas

texts: At the end of parshat Pinchas, the korbanot for sukkot are mentioned, and since there is a slight difference between each day, they are repeated eight times. My issue is that if you look at the way it is written in the Torah, all the odd days begin with one word on the first line, and all the even days begin with three words. My question is why?


texts: Website with Written Equivalent of Shiurim?

texts:
Is there a website that collects in-depth essays on Torah topics, or the written equivalent of shiurim?

I don't mean outreach sites like Chabad, Aish or SimpleToRemember, or public relations-oriented sites like Cross-Currents.

I mean sites analogous to YUTorah or Torah Downloads, that collect written material that is more or less the equivalent of the kinds of things that tend to be in shiurim. (This could include, for example, explanations of the daily daf, or detailed discussions of specific halachic or hashkafic issue or some aspect of the parshah.)


texts: If someone, not on purpose, did not light chanuka candles at night, should he light during the day? With or without a brocho?


texts:
In the birchot hashachar we say every day, we recite a number of blessings to thank G-d for different things. I like to think about how grateful I am to G-d for every specific thing each blessing mentions. For example, in pokeach ivrim I think about thanking G-d for my capacity to see and how different would everything be if I couldn't see.

But the first of this blessings is hanoten lasechvi vina bein yom uvein laila which means who gives the rooster understanding to distinguish between day and night. When I say this, I honestly don't know what to thank for or what to think about. Maybe sometime ago people got woken up in the morning with the sound of the rooster, but I don't know why I should care if a rooster knows if it's day or night.

What should I think about when reciting this blessing?


texts: A poor person, Chanukah candles v. Shabbos candles, and selling clothing to buy candles

texts:
Although one who cannot afford Shabbos candles is not required to sell his clothing to fund them, one who cannot afford Chanuka candles is required to sell his clothing. (Shulchan Aruch O.C. 671.)

What would be the halacha on Friday of Chanuka, for one who can afford neither Shabbos nor Chanuka candles?

Should he:

Sell his clothing and use the money for Chanuka candles? [Rationale: Chanuka requires selling clothing to fund candle-lighting, whereas Shabbos doesn't.]
Sell his clothing and use the money for Shabbos candles? [Rationale: Shabbos candles precede Chanuka candles (Shulchan Aruch O.C. 678) because they bring shalom bayis; once he obtains the money, he would be obligated to use it for Shabbos, which takes priority.]
He doesn't need to sell his clothing. [Rationale: The obligation to sell the clothing would be to fund Chanuka candles. Seeing as the money either way will not reach Chanuka candles, because Shabbos would take priority, he is not obligated to sell.]

If possible, please cite sources.

Edit

The question is based on the premise that one need not sell his clothing for Shabbos candles. This is in accordance with the Yeshuos Malko. As pointed out by WFB in his answer, the Biur Halacha & Pri Megadim (in accordance with the Or Sameach) disagree and hold that one must sell his clothing for Shabbos too.


texts: Reading Eicha without understanding, Vs. reading Megilas Esther without understanding it

texts:
See THIS ARTICLE

  Rav Moshe Shternbuch: Do Women Need To Hear Eicha?

  Reading Eicha is a major part of the aveilus of Tisha B'Av.  Rav Moshe
  Shternbuch says (2:250) that since women are Chayav in all the
  halachos of aveilus of Tisha B'Av, they are also required to hear
  Eicha. If they can not go to Shul they can say it sitting on the floor
  in the privacy of their own home.

  Since reading Eicha is part of the mitzva of mourning the Bais
  HaMikdash it is important for both men and women to understand the
  general meaning of Eicha. If you just read it without any
  understanding you haven't accomplished the goal. Rav Shternbuch
  recommends to use a readily available translation. A woman who doesn't
  understand anything at all and does not have access to a translation,
  need not go through the motions of reading Eicha.

See Gemara Megilla 18a:

It says there in explanation of why one reads Megillas Esther even if he does not understand the Hebrew language at all:

  הכא נמי מצות קריאה ופרסומי ניסא: - "We fulfill the mitzva of reading
  the Megilla and publicizing the miracle of Purim by reading these
  words as they appear in the original text. "One who speaks a foreign
  language who hears the Megilla being read in Hebrew fulfills the
  mitzva of reading the Megilla and publicizing the Purim miracle even
  if he does not understand the words themselves.

Question:

Why does reading Eicha differ from reading Megillas Esther which one must read even if he does not understand the Hebrew language, because it is considered "as publicizing the Purim miracle even if he does not understand the words themselves", likewise, why shouldn't it be considered lamenting and mourning the destruction of the Bais Hamikdash even if one doesn't understand the words, (as long as one knows that that is the theme of what is being read)?


texts: Can a Jew use a knife that belongs to a non-Jew?

texts:
I know there's a whole thing about a Jew being allowed to use the kli of a non-Jew without tevilah, but I don't know the extent of that allowance. I was part of a conversation on facebook where someone said that a Jew can use a non-Jew's knife and cutting board to prepare kosher food without a problem, but I was under the impression that knives are in a special category of "DO NOT DO THIS."
Anyone know what the source is for either a yes or no?


texts: Starting Shabbat early during the summer

texts:
Is there an earliest time one may begin Shabbat during the summer months?

We were traveling south and stopped at a Jewish community for Shabbat. The Shul there davened Mincha friday at 6:10, then added an extra prayer between Mincha and Kaaballat Shabbat to add 3 or 4 minutes. The Rabbi's explanations was they needed to add the extra time so as too not daven Maariv before the "earliest allowed time". I never heard of that before and was confused since it was still daylight out while walking back after davening was over.


texts: What gives a rav authority to grant his own semichah?

texts:
I have heard many stories about people receiving private semichah from rabbanim, even into the 20th century, under such figures as the Chofetz Chaim, R' Moshe Feinstein, and R' Isser Zalman Meltzer; a current example would be R' Zalman Nechemia Goldberg, although I'm not sure how it compares.

While all of these names belong to particularly renowned [Ashkenazi] rabbanim, what general criteria would one consider for rabbanim to grant their own private semichah to their talmidim ?*

*This is not referring to the content of the bechinot, only to the criteria on the rav granting the semichah


texts: Who is to get the reward on the giving of Tzedaka, the giver or the receiver? And please, does it depend on the mood of the giver for some spiritual benefit to be granted?


texts: What do traditional sources (particularly Rishonim and their predecessors) say about the historical accuracy of Chazal's statements?


texts: Scriptural evidence that angels have no free will

texts: Judaism does not believe in the free will of angels. What is the scriptural evidence for that and since when has such belief been held within the Jewish community?


texts: How much of benching should be said aloud in a zimmun?

texts:
When a zimmun (rabbotai nevarech, etc.) is done, I have heard that the first three paragraphs should be said aloud by the leader.
(That'd be:

Baruch Ata Adoshem Hazan Et Haolam......Baruch Ata Adoshem Hazan Et Hakol
Nodeh Lecha Adoshem.. bchol ayt uhvechol shahah
VeAl Hakol....Baruch Ata Adoshem Al Haaretz VeAl Hamazon.

)
I am wondering if just the end of the first and third have to be said aloud? I wonder this as the first and third end in actual brachot.
What is the rule for what has to be said aloud?
I notice there are other brachot after that though (e.g.
UhVenai yerushalayim....Baruch ata adoshem bonai verachamav yerushalayim amayn)
and I haven't seen that said aloud, whereas with the harachamans some do say them aloud.
What is the rule?
Are there differences between ashkenazim and sephardim in this regard? Apparently, sephardim say a bit more aloud like harachamans, but I'd like confirmation of this and preferably a source.


texts:
Does Jewish law have a clear position on freedom of speech?

On the one hand, the Talmud itself testifies to such freedom (within broad bounds): Minority opinions are cited, followed by the majority opinion.  On the other hand, many forms of speech are not allowed: false witnessing, other forms of lying, lashon hara', etc.:

Mishna: Four things for which punishment is exacted in this world, while the principal punishment remains intact for him in the World to Come:  Idolatry, sexual immorality, and murder.  And Lashon Hara' is equal to them all. [Peah 8a]

Do the sources having anything else on the question?


texts: "Chambers of the stomach" mentioned in Yom Kippur service

texts:
There is a paragraph said just prior to the על חטא section of the Yom Kippur service that begins:

אתה חופש כל חדרי בטן

A (fairly) literal translation would be, "You search all the chambers of the stomach"

Since this paragraph introduces the lists of sins and is followed by a request that G-d forgive our sins, I assume that there is some connection between the stomach and sins. Why is that connection? What is G-d "searching" for in these chambers?


texts: I have heard that Rashi said that there are three requirements for conversion: brit milah; mikveh; korban in Beit Hamikdash. If this is true, why is it that this is not rendering modern conversions invalid until the Beit Hamikdash is rebuilt?


texts: Source permitting removing sticky adhesive backing from clothing on Shabbat?

texts: Is there an issue with removing on Shabbos something sticky from fabric, for example, a feminine napkin from underwear, or a sticker from a sweater, if it tears off some fabric along with it? I heard someone say that Rabbi Ovadia Yosef permits such an action. Sources?


texts: Is Listening to a Torah Tape considered Talmud Torah?

texts:
It says in the Baal HaTanya's Hilchos Talmud Torah that one fulfills his obligation to learn Torah only if he says the words. Moreover, a Chavrusa fulfills his obligation only because Shomeya Keoneh.

Most Poskim do not consider a person listening to a tape as Shomeya Keoneh (and one shouldn't answer Amen to blessings he hears over the phone[1]). So does one fulfill Mitzvas Talmud Torah by listening to a shiur on a tape?

[1]. Even according to those who say that one should answer Amen after a live transmission agree that one doesn't after a recording.


texts: Does the Kotzk dynasty exist today? Is there still a Kotzker rebbe?

texts: A while back I was reading about Menachem Mendel Morgensztern Rebbe of Kotzk and found out that the last Kotzker Rebbe in Europe lived in Wyszków my ancestral town. Is there a continuation of the Kotzk dynasty today? Is there a Rebbe? Are there Chasidic who call themselves Kotskers?


texts: What is the proper method for Shnayim Mikrah V'Echad Targum?

texts:
What is the preferred method to accomplish the mitzvah of Shnayim Mikra V'Echad Targum - (reading the weekly parsha by reading the Torah verses twice and Targum Onkelos once)?

Should each verse be read twice then the Targum, and repeat the process for the next verse until the parsha is complete?    or...
Should all the verses for the whole parsha be read in the Torah text, do this again, then read all the Targum explanations for the whole parsha once?    or...
Something else?

If only one method is the correct way, bedi'eved (post facto), if a person read it using the other method, would he fulfill the mitzvah?


texts: How do we determine the nature of the reign of the kings when the numbers don't seem to add up?

texts:
In the book of 2 Kings, the kingdoms of Judah and Israel were separate.

In Amaziah's (Judah) 15th year, Jeroboam (Israel) began to reign.  In Jeroboam's (Israel) 27th year, Azariah (Judah) began to reign.  That is, Azariah (Judah) began to reign 15+27=42 years after Amaziah (Judah) began to reign.  However, Amaziah (Judah) only reigned 29 years.  I've tried to illustrate this below:

ISRAEL:           Jeroboam (reigned from the 15th year of Amaziah)
JUDAH: Amaziah (reigned 29y)  -->   Azariah (reigned from the 27th year of Jeroboam)

(see Melachim 2 / 2 Kings 14:2, 14:23, 15:1)

Similarly, Ahaz began to reign in Pekah's 17th year.  Hoshea began to reign in Ahaz' 12th year.  But Pekah only reigned 20 years (leaving a gap of 9 years).

ISRAEL: Pekah (reigned 20y)  -->  Hoshea (began to reign in Ahaz' 12th year)
JUDAH:            Ahaz (began to reign in Pekah's 17th year)

(see Melachim 2 / 2Kings 15:17, 16:1, 17:1)

I know that many have tried to make the chronologies fit by including co-regencies (two kings reigning at the same time).  But the word מָלַךְ is the same for all of these kings - wouldn't all of the מָלַךְs either refer to the beginning of a co-regency, or the beginning of a reign alone?  And if not: how do we differentiate the beginning of a co-regency from the beginning of a reign alone, based on the words used or the context?


texts: When the Torah scroll was available at first for Dor Hamidbar?

texts:
What are the different Rabbinical approaches to when exactly were (at least the first 4 books of) the Torah scrolls available to the Jews in the wilderness?

I'm asking specifically about the scrolls as we know it, not esoteric "Torah" knowledge. This question implies that the Jews did receive the scrolls from Moses in the wilderness, not written later by anyone else.


texts:
מִמֶּֽנּוּ
On the words (siddur from Anneinu said on fast days) אַל תַּסְתֵּר פָּנֶֽיךָ מִמֶּֽנּוּ the translation on the word  מִמֶּֽנּוּ is "from us" yet isn't it supposed to mean from him/it ?  Doesn't the suffix of נּוּ vs. נוּ change the meaning from him/it to us?


texts:
I am a member of a Chabad shul here in an Asian capital city. Most members of our wonderfully diverse Jewish community are not Hasidic. This is so in my case. I now find myself in a local hospital run by the Roman Catholic Church. My room in the hospital has a crucifix affixed to the wall above my bed. I am unconcerned by it. But I am concerned for my Rabbi's sensibilities when he comes to pay a visit and helps me to lay tiffilin and recite the Shama.

The crucifix cannot be physically removed from its position on the wall and I am reluctant to cover it up on account of what happened 50 years ago when my parents were harshly reproved when they covered a crucifix in an RC hospital room in the UK. Would some kind person advise me of how, if at all, my situation today might make my Rabbi feel uncomfortable when he visits.


texts: Drinking the wine that spills over the cup during Kiddush

texts:
There is a widespread custom among the Jewish people to fill up their kiddush cup to the point that it overflows. This overflowing of wine symbolizes Hashems blessing overflowing in our lives. I was told by someone that this wine is compared to the wine that we spill out during Pesach for the ten makkos which al pi kaballah is a high level of klippah and shouldnt even be touched let alone drunk.

Question: What if any is the source that one should not drink the wine that spills out of the kiddush cup as described above.


texts: What's the connection between Avraham and Bilaam?

texts:
In chapter 5 of Pirkei Avos, it states (from Chabad.org):

יט. כל מי שיש בידו שלושה דברים הללו הוא מתלמידיו של אברהם אבינו. ושלושה דברים אחרים הוא מתלמידיו של בלעם הרשע.
19. Whoever possesses the following three traits is of the disciples of our father Abraham; and whoever possesses the opposite three traits is of the disciples of the wicked Balaam

The three traits are: a good/evil eye, a meek/haughty soul, and a humble/gross spirit.
There must be a tens of people the Mishna could have picked to represent these traits, on either side, and some of them would seem to be better pairs than Avraham/Bilaam. Just coming to mind is Avraham/Nimrod, Yaakov/Eisav, Moshe/Pharoah, or even Moshe/Bilaam. So I'm wondering, why Avraham and Bilaam? Are they considered the epitome of these traits, and is that the only reason that they are paired?
More importantly, do any of the classical commentaries discuss this?


texts: Custom of standing when a tzaddik passes by

texts:
I am asking this question in light of a situation I witnessed recently:

When the senior rabbi of our shul--a very righteous man who was keeping his wife's yahrzeit that night--walked past the audience to come to the stage, a few people seated on the end of the front row nearest him stood halfway up, or possibly stood up and bowed.

What were they doing and what are the details of this custom? Who, what, when, and where do we do it?


texts:
The gemara in Berachos 8a-b states:

  אמר רב הונא בר יהודה אמר רבי אמי לעולם ישלים אדם פרשיותיו עם הצבור שנים
   מקרא ואחד תרגום [...] שכל המשלים פרשיותיו עם הצבור מאריכין לו ימיו ושנותיו

  Rav Huna bar Yehuda said that Rabbi Ami said: A person should always complete his Torah portions with the congregation, reading the Torah text of the weekly portion twice and the translation once [...] since whomever completes these Torah portions with the congregation is rewarded that his days and years are extended.

Have a few questions about this:

1) What is the reason for שנים מקרא ואחד תרגום?
2) Why must it been done in that form of twice reading the verse and once reading the תרגום?
3) What is it about שנים מקרא ואחד תרגום that keeping this law would lead to "long days and long years?"


texts: Why kiss the tefillin by "poseach es yadecha"?

texts:
As mentioned in this question, there is a fairly widespread custom to kiss the tefillin at certain times during Shacharis, among them the parts of קריאת שמע that mention tefillin.

One of these times (recorded in this answer to the above question) is "פותח את ידיך" "poseach es yadecha" "You open Your hand" in Ashrei*. While I understand that the instances in קריאת שמע where we are commanded to put on tefillin have a connection to tefillin, I don't quite understand the connection between tefillin and this phrase in Ashrei.

Where's the source for this custom (kissing tefillin by "poseach"), and why specifically "poseach"?

* While I haven't checked many siddurim, this custom is mentioned in the Artscroll siddur, by both instances of Ashrei in Shacharis.


texts: What is the ideal design of a synagogue?

texts:
What guidance is given for ideal qualities of a synagogue? (eg what shape) Since most buildings require a degree of compromise, are we told which architectural features should be actively avoided?

This article says:

  The Babylonian Talmud specifies that the synagogue be the tallest building in town– and starkly admonishes that any city in which the roofs are higher than the synagogue will eventually be destroyed (Shabbat 11a).

which I suppose relates partially to a requirement that a synagogue be well-lit, unshadowed.


texts:
Recently I've decided that I want to start wearing a double covering for when I daven. I believe that it would thus be best that I get myself a black fedora, however I don't know which to get.

Are there any specific rules as to what I should or shouldn't wear as to not insult people?

(I'm somewhat affiliated with Chabad if that helps)


texts:
Is there a general name for the types of books which are to be treated with respect?  For example: a siddur, a Tanach, a copy of the Hagaddah, Megilat Esther, or Talmud. Might we call these holy books, sifrei kodesh, or is that misleading?

Sample usage: When her grandfather passed away, she cleaned out his library, deciding to keep only the __.


texts: Why don't we say what the Yerushalmi says to say during Bircat Kohanim?

texts:
I've been studying the Talmud Yerushalmi Berachot, which lists what you should say during Bircat Kohanim:

אמר רבי הונא זה שרואה את הכהנים בבית הכנסת בברכה ראשונה צריך לומר ברכו את ה׳ מלאכיו בשנייה ברכו את ה׳ כל צבאיו בשלישית ברכו ה׳ כל מעשיו
Rabbi Huna said: One who sees the Kohanim in the synagogue — in the first blessing he must say "Bless God, O his messengers"; in the second, "Bless God, O all his troops"; in the third, "Bless God, O all his creations".

As far as I'm aware, there's nothing about that in the Talmud Bavli. If there is no dispute on that, why don't we say what the Yerushalmi says to say?


texts: Is it the general belief that Nach is unchanged since it was written? That the transmission of Nach is as reliable as that of Torah? What types of methods are in place to ensure its accuracy and authenticity? For example, a Torah is disqualified if even a single letter was added/deleted, must be entirely copied from another scroll, the scribe must be trained and learned, and other checks and balances. Does the writing down of Nach require the same?


texts: Contradiction in the Shulchan Aruch Harav

texts:
It says in the Shulchan Aruch Harav in sif 5 and 6 that there are two opinions as to what garments are obligated in tzitzis:

Since the blessing says "Lehisateif BaTzitzis", only garments which can be worn "KeAtifas Haishmeilim" are obligated in Tzitzis. Therefore, our Tzitzises which are too small are not obligated in Tzitzis.
All garments which have four corners are obligated, as the formula of the bracha is not mentioned anywhere in the Torah. Therefore, our Tzitzises must have Tzitzis, but the blessing is "Al Mitzvas Tzitzis".

He says that the Halacha is like the second opinion.

In Sif 7, however, he says that if one wants to fulfill his obligation of wearing Tzitzis according to all opinions (and to be able to say "Lehisatef"), he should wear the tzitzis over his head with it draping down his back (which is ituf).

I have two questions on this:

Is a Tallis Katan big enough to do Ituf? If yes, one should be obligated to place tzitzis on it according to all opinions. If not, what is the idea of draping it down his back?
He says that one should do this if "he wants to fulfill his obligation according to all opinions, if he wants to say the blessing 'Lehisatef batzitzis'" ... If one wants to be stringent like the first opinion, he must do ittuf whatever blessing he says.


texts:
What is the role of a Cantor?

When and why did the Cantor come into place?


texts: Why is the word "mitzvos" treated as grammatically masculine in certain prayers?

texts:
The prayer accompanying several mitzvos (such as putting on tallis and tefillin) expresses the desire that it be considered that the mitzvah is fulfilled as well as all the "613 mitzvos dependent on it": מצוות התלוים בה.

The word מצוות is normally grammatically feminine, but the word תלוים is masculine in many siddurim, though not all.

A few examples of siddurim that have תלוים:

ArtScroll Kol Yaakov (Ashkenaz) - p. 2
ArtScroll Eitz Chaim (Sefard) - p. 2
The Breslov Siddur (Sefard) - p. 10
Birnbaum (Ashkenaz) - p. 5
Koren Siddur Avoteinu (Morocco) - p. 58
Siddur Avodat Israel (Ashkenaz) - p. 21
Otzar HaTefillos (Sefard) - p. מג

Examples of siddurim that have תלויות:

Koren Sacks Siddur (Ashkenaz) - p. 7
Koren Siddur (Sefard) - p. 4
Nehalel Siddur (Ashkenaz) - p. 168
Metsudah (Ashkenaz) - p. 2

On the other hand, in references to the land-dependent mitzvos, I have always seen it as מצוות תלויות בארץ - in the feminine form.

Why does the more common wording have this inconsistency in gender? Is there a deeper meaning?


texts: Why did no women speak up to support Yehoshua and Kalev's positive report about the land of Cana'an?

texts:
As a follow up to this M.Y. question stating that women loved the land of Cana'an and very much desired to go there, why did no women support Kalev and Yehoshu'a's positive report? If it was a question of majority vs. minority, they would have outnumbered 10 spies.

Premise

Granted that all the spies physically visited the land and no women did, so one could argue that the people would believe testimony only from those who were actually there. However, both Kalev and Yehoshua based their positive claim on the faith and trust in G-d. The women would have supported that same claim, using the same strategy.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
One of the seven Noahide laws, applicable to all humankind, is: Establish courts of justice.  The implication is that there must be law and order in a healthy society.  But these laws can be vicious, discriminatory, and totally opposed to Torah values (even if they uphold the other six Noahide laws).   Example: Nazi Germany. (What we would call murder can be written into law as capital punishment.)

Is it mainline Jewish teaching that "any laws" is better than "no laws", no matter what these laws are?  Or is the 7th Noahide law interpreted by Chazal in a more restricted fashion?


texts: The plague of vermin or lice is not said to have stopped in the verses, (Ex 8:12-15). When, if at all, did it stop?


texts:
The Galil is a portion of Eretz Yisrael mentioned often in Chazal (Mishnayos, Tosefta, Bavli, Yerushalmi.) It's generally referring to the "northern" part of Eretz Yisrael. We even see in the Mishnayos in Shvi'is Chapter 9 Mishnah 2 that the Galil is broken into 2 parts (Galil Tachton and Galil Elyon.)

Today this term is also used to describe the northern part of Israel and even has a defined area. Do we know if this is the same location that Chazal spoke about? Are there any other proofs from Chazal that help us to understand where the Galil (both the bottom part and top part) begins and ends?


texts:
What is the protocol for an unconventional Siyum (see the linked-to page)?

Do you say Hadran?  If so, what would you say in the Hadran if, for example, you learned a Daf of Gemara over the course of a year?  Do you say Kaddish?  Do you say the Papas, etc.?


texts: Why is Pasuk 4:20 in Shemos out of chronological order?

texts:
Rashi on Parsha Shemos 4:20 explains that "Chronological order is not strictly adhered to in the Scriptures" and that's why it's possible for the Pasuk to first say "and he returned to the land of Egypt" and then "and Moses took the staff of God in his hand".

But I'm sure there's a reason for the Torah to have this specific order. It's generally easier to write things as they happened. So if the Torah writes it out of order it must be for some reason. Do we know why it is written here like this?


texts:
Who knows two hundred twenty?
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: If an animal eats chometz on Pesach of its own accord, is its owner guilty of benefitting from Chometz?

texts:
One may not feed Chometz to his animal on Pesach, since chometz is "OSSUR B"HANAH" (forbidden to derive benefit thereof).

If an animal eats cometz on Pesach of its own accord, is its owner guilty of benefitting from Chometz?

Is there a difference f the owner stands by and allows it to eat, or if he is unaware of the animal eating chometz.

Even if the owner is unaware of the animal eating chometz, would this be considered benefitting from the chometz בשוגג (unintentionally)? If not, why not?


texts:
There is no indication that the Northern Tribes created anything other than a tent "mishkan" in Dan and Beis El, or that even the Samaritans built anything other than a mishkan at Gerizim as there was in Shilo, Nov and Givon.
However in 2 Chronicles 13 verse 19 it says that Aviyah captured Beis El. Was the place of the sanctuary of Jeroboam, and they had control of it until the exile, or is it a different Beis El? I don't find anything about this in the meforshim (yet).
Thanks.


texts:
The Shulchan Aruch (24/1) writes that there is no obligation to wear a four cornered garment. Rather if you wearing one you must have tzitzis strings on it.

Yet we find that wearing tzitzis is a very important thing. It reminds you of all the mitzvos, you benefit  great rewards (Shlchan Aruch 24/6), it saves you at a time of Hashem's anger (Menachos 41a), and there is a great punishment for those that don't keep this Mitzvah.

If Tzitzis is such an important Mitzvah, why is there no obligation to purchase a four cornered garment?


texts: Can one make a siyum on “shas bavli” if he did not also finish the masechtos mishnayos that do not have gemara bavli on them?

texts: I have heard that to make a siyum on shas bavli one must finish shisha sidrei mishna (and all bavli that there is). Is one required to learn the entire shisha sidrei mishna as well as all of the existing talmud bavli or can one say the hadran on shas bavli with the full daf yomi masechtos?


texts:
I have never heard this word before, but the Wikipedia article insists:

The word is also used to pejoratively describe those not of Jewish descent. It is commonly used to refer to Christians and Muslims, but is regularly used by Jews to refer to any and all peoples of faiths other than Judaism.
[...]
In English, the use of the word goy can be controversial. It is assigned pejoratively to non-Jews. To avoid any perceived offensive connotations, writers may use the English terms "gentile" or "non-Jew".

Looking at where the word comes from, it seems to be a benign word, equivalent with Gentile.
In common use, would Jews use this word among themselves? Is it regularly used negatively? Would they use the word among non-Jews?

I just noticed "goyim" in the tags, which is a word I have seem. My understanding is that would be the plural form of "goy". Is this right?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number. (What, you thought we'd stop here?)


texts: Must a Divorced Man Wear a Tallis While Davening?

texts: According to a common custom among Ashkenazim, a man only starts wearing a tallis while davening after he gets married. Does a divorced man continue to wear a tallis when davening? Or could/should he stop wearing the tallis, so as not to give the impression that he is still married?


texts: Were there restrictions on marrying members of other tribes?

texts:
In ancient Israel, when there were clear differences between members of different tribes, were there restrictions on members of one tribe marrying a members of another tribe?

If yes, what would happen to those that did do this?

If not, what would happen if members of different tribes married? Would the wife just become a member of her new husband's tribe?


texts: why does Ruth 1:8 use עמדי instead of עמי?

texts:
Ruth 1:8 says:

ח  וַתֹּאמֶר נָעֳמִי, לִשְׁתֵּי כַלֹּתֶיהָ, לֵכְנָה שֹּׁבְנָה, אִשָּׁה לְבֵית אִמָּהּ; יעשה (יַעַשׂ) יְהוָה עִמָּכֶם חֶסֶד, כַּאֲשֶׁר עֲשִׂיתֶם עִם-הַמֵּתִים וְעִמָּדִי.
8 And Naomi said unto her two daughters-in-law: 'Go, return each of you to her mother's house; the LORD deal kindly with you, as ye have dealt with the dead, and with me.

Is עמדי an acceptable variation of עמי? Does it have exactly the same meaning? Why is it there? And are there any other examples of it in the Hebrew Bible?


texts: Is a utensil used for chillul Shabbos considered non-kosher?

texts:
If a Jew cooks on Shabbos, the Shulchan Aruch OC (318:1) says

המבשל בשבת [או שעשה א' משאר מלאכות] [טור] במזיד אסור לו לעולם ולאחרים
מותר למ"ש מיד - One who cooks food on Shabbos [or performs any one of
the other forbidden acts on Shabbos], if done intentionally, the food
is forbidden to eat forever, but other people are permitted to eat the
food immediately after Shabbos.

What is the halachic status of this utensil now? Does it need to be kashered? (What if it was someone else's utensil: do we say the person cannot forbid another person's utensil in this way?)
Of course if this becomes practical CYLOR


texts:
In B. Ketuvot 63a, we learn the following story (translation with commentary from R. Adin Steinsaltz):

רב יוסף בריה דרבא שדריה אבוהי לבי רב לקמיה דרב יוסף פסקו ליה שית שני כי הוה תלת שני מטא מעלי יומא דכפורי אמר איזיל ואיחזינהו לאינשי ביתי שמע אבוהי שקל מנא ונפק לאפיה אמר ליה זונתך נזכרת? איכא דאמרי אמר ליה יונתך נזכרת איטרוד לא מר איפסיק ולא מר איפסיק:
On the same subject it is related: Rav Yosef, son of Rava, was sent by his father to the study hall to learn before the great Sage Rav Yosef. They agreed that he should sit for six years in the study hall. When three years had passed, the eve of Yom Kippur arrived and he said: I will go and see the members of my household, meaning his wife. His father heard and took a weapon, as if he were going to war, and went to meet him. According to one version he said to him: Did you remember your mistress, as you are abandoning your studies to see a woman? (The Maharsha has the girsa of "your partner/זוגתך".) There are those who say that he said to him: Did you remember your dove? Since both father and son were involved in an argument, they were preoccupied and this Master did not eat the cessation meal before Yom Kippur and that Master also did not eat the cessation meal that day.

Isn't that a bit of an excessive reaction? A grown man, after spending three years of his life in learning, wishes to visit his home Erev Yom Kippur for one day. His father becomes infuriated, calls his son's wife a harlot, and tells him to go back to Yeshiva! Isn't it healthy for him to maintain a warm relationship with his spouse - how bad could it be for him to spend one afternoon with his household?
(See also B. Ketuvot 62b and Bereishit Rabba 95 for similar instances of very infrequent relationships between rabbinical colleagues and their spouses.)


texts: Can modeh ani be recited before the person dress up?

texts:
If a person wake up early everyday but have a little time before he go to work. And I understood from a website that praying Modeh Ani after eating is disrespectful toward the Almighty.

Can I recite it before dressing up for work ?


texts: How is there Torah about Hebrew letters if the letters are not original?

texts:
Occasionally I hear Torah that relates to the iconography of Hebrew letters, like the significance around the fact that the yud is a small point, and how the hey has two openings, allowing repentants to come back in when they fall out, etc.

Assuming it is agreed in Jewish tradition that the Torah was given with something similar to the Paleo-Hebrew alphabet and that our current alphabet was adapted later on, how can there be Torah about a borrowed character set? How is there intentional holiness around an iconography that is not the original?


texts: How to do Shnayim Mikra when the Aramaic Targum has multiple alternate wordings?

texts: What should one do when saying שנים מקרא ואחד תרגום if one comes upon a verse where the Targum (Aramaic translation) has two alternative wordings? I would just say the verse in Targum twice (or four times when there are two textual changes) to reflect both ways; however, I am apprehensive when Hashem is in the verse.


texts:
In Fiddler on the Roof, in Tevye's song "If I Were a Rich Man," there is a line "all day long I'd bidi-bidi-bum." According to Wikipedia this is a reference to prayer.

  A repeated phrase throughout the song, "all day long I'd
  bidi-bidi-bum," is often misunderstood to refer to Tevye's desire not
  to have to work. However, the phrase "bidi-bidi-bum" is a reference to
  the practice of Jewish prayer[citation needed], in particular
  davening.

However, Wikipedia says a citation is needed. Is Wikipedia correct?

Along those lines, is there any significance to other lines in the song that are not English words? I thought they were nonsense syllables, but if "bidi-bidi-bum" is meaningful, maybe other lines are too.


texts:
Is there an idea of rov am hadras melech (a larger group of people is greater glory for the King) for a minor or anybody else who would be exempt from a mitzva like praying with a minyan (quorum)? Meaning, would it be better for them to pray together, or would it not matter? Sourced answers only please.

Note that this question specifically isn’t about chinuch (training minors to do mitzvas).


texts: Why is the Frankel Rambam divided unusually? Madda-Ahava and Avoda-Korbanot

texts:
The printing of Rambam's Mishneh Torah by Hotza'at Shabsi Frankel was a revolutionary achievement. The publishers searched the globe for the earliest and most authoritative manuscripts and attempted to achieve the most reliable version of the text. They also compiled what is called the Mafteach, a cross-referencing index of any mention of the Rambam, or it’s “Nosei Keilim”, in thousands of ancient and contemporary seforim.
Another alternative element of the printing of this set is the unusual breakdown of the volumes. The Mishneh Torah is comprised of fourteen books, and the Frankel Rambam reproduces it as such. However, instead of numbering the books 1-14 (or א through יד, in this case), they refer to Madda as א* and Ahava as א**. Then they continue a standard numbering sequence through ו, at which point we find Avoda as ז* followed by Korbanot as ז**. Thus, although there are fourteen volumes in the set, the numbering only reaches 12, יב. We are led to believe that Madda-Ahava and Avoda-Korbanot are somehow unified sections. (see the picture in the link above)
Why is the Frankel Rambam divided the way it is? Why did the publishers choose to number the volumes in this counter-intuitive fashion? Is there any grounds to suggest some innate connection between those volumes - and if so, why was it never done before?


texts: How can I get my kids to do their chores without my reminding them?

texts:
When the Israelites were about to accept  the Torah, they stated נעשה ונשמע - We will do (then) we will hear. In other words, the Israelites knew what they had to do even before they heard what G-d told them to do.
I had heard and read that all* Jews were physically present at Mt. Sinai receiving the Torah - You, my kids, and me - everyone. So everyone agreed to follow this "Do before hearing" concept in life.
I think that this is an adage and behavior that was a Jewish fundamental. Jews act before they hear what they need to do.
For some reason, though, I can't pass this idea to my kids. I have to remind them to pick up their clothes, take out the garbage, etc. When I ask them why they didn't do it, they say that I never told them! Aren't they supposed to know what to do before they hear me tell them? What happened to this adage obedience that my kids can't do their chores on their own?

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


texts:
In a game like Monopoly, where the "money" is absolutely worthless, would charging ribbis (interest) or ona'ah (overcharging/undercharging) be permissible? That is, if a player owned, say, Mediterranean Avenue for $60, could he charge $100 if he sold it to another player? Likewise, can a player mortgage a property on interest?

Related: Is it permissible to cheat at board games?


texts: Is the pain from the brit milah most severe at the 3rd day after it?

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I had heard possibly a Midrash that says that the pain of the brit milah (circumcision) is most severe 3 days after the procedure.

I hunted through some of the commentaries in Mikra'ot Gedolot. First I looked at the beginning of Vayera where some commentaries say that G-d visited Avraham on the 3rd day after his brit. I didn't see anything confirming the fact that the pain is most severe.

The story of Shechem seems a bit more direct in explaining this phenomena, as it says in Breishit 34:35 "It was on the 3rd day (i.e. after they were circumcised) when they were aching." However, many of the commentaries here, too say that the pain is not necessarily more severe on the 3rd day than on the first two.

So, I'm not certain exactly where this thought comes from and if it really is the case. Perhaps, if there is a mohel among our readers, can he confirm or dispute this? If this is true, why does it take 3 days? What happens during the first two that makes things "flare up" more severely on the 3rd?

BTW - if this is a question that should be move to a "medical" SE site, let me know.


texts: Special Halacha for first night of Chanuka

texts: On the first night of Chanuka we make a Sh'echiyanu when we light the candle. What other special Halacha is connected with the first night of Chanuka?


texts: Why was Mordechai wearing royal clothing a second time?

texts: In Esther 8:15 Mordechai goes out wearing royal clothing again. This seems to be a singular reward; what precipitated this?


texts: Are there any fonts that allow for the name of Hashem to be typed the way it is in Sephardi siddurim?

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I'd like to be able to typeset various tefilos on my computer, so I'd like to be able to type the name of Hashem the way it appears in Sephardi siddurim, like this:

Are there any fonts that allow for that?


texts: Fasts for pregnant women and new mothers

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What fasts are pregnant women and women right after childbirth obligated to keep?

Thanks.


texts: While I do not know the source, I have heard many times that Gentiles are forbidden from keeping Shabbos and must make sure to violate at least one law of the Shabbos every Shabbos. If this is the case why is it not among the 7 Mitzvos for Bnei Noach? Additionally, are there any other commandments for Gentiles not listed among the 7?


texts: Is there a source for the claim that a person's day has more blessing if they wake up early?

texts: I remember someone saying in a shiur a long time ago that a person's day is blessed if they wake up early. Is there any source for this claim?


texts: Is one exempt from asking forgiveness for a sin against another if the result of that apology could lead to greater consequences for the community?

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To get to the specifics:

A Jew sinned against someone but that person may not actually be aware of it. (Lets use the example that you stole from his shop and he never noticed)

In the scenario I'm giving, if the Jew who sinned attempted to try and make right the past sin by being honest and asking forgiveness, the social consequences of the act could lead to the entire community going to disarray. (say the shopkeeper is so angry/heartbroken he closes the shop and people lose their jobs)

If a Jew attempting to make right a past sin against another would cause further consequences for the greater community, are we advised to not go about it? In this scenario, your act of correcting the wrong would unintentionally lead to more wrongs being committed against the greater community.

Would the Jew still be able to make right their wrong against the person without their knowledge of a wrong having been committed? In this sense, could you go about making a person whole again without ever telling them they lost something to begin with?


texts: Are adjacent fields in techum shabbat or not?

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BSD

In Kitzur Shulchan Aruch Chapter 95:1

  "  והיינו אם היה בין השמשות בשדה אבל אם שבת בתוך עיר כל העיר הוא מקומו. ועיבורה      של עיר נחשב ג"כ להעיר"

Sorry if this is a beginners question but my understanding of this halacha is that if one is outside the city in a field during Bein Hashmashot but will arrive in the city on Shabbat then the city is part of his "place."

Question:
Does being in the field here mean that he was within 2,000 amot of the city or outside of it?
Because if

a) He was in the city limits (2,000 amot) I am confused because its already been said in the beginning of the halacha that one is allowed to walk within 2000 amot of the city already. Wouldnt that already apply to Bein Hashmashot as well?

or if...

b) He was outside the city limits. Wouldnt it be assur at Shkiah to go 4 amot. So then how would he arrive to the city on Shabbat if he can only walk approx 6 feet?

This seems like too simple of a question so I may be missing something, sorry if this is too novice of a question.


texts: May one say the bracha on seeing lightning, meteors, or comets if viewed through binoculars or a telescope?

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O.C. 227:1 indicates saying בא"ה אמ"ה עושה מעשה בראשית on seeing זיקין (Mechaber describes this as a meteor; Mishnah Berurah surmises that this may be a comet.) The same blessing is suggested for seeing lightning.

Obviously (no pun, intended, here) this means if one sees these with a naked eye. What if one sees any of these via binoculars or through a telescope? Would he make the bracha, then?

I read this article. The author cites an article written by Rabbi J. David Bleich in Contemporary Halachic Problems v.1 (p.213-5) who discusses this question. I clicked the link which displays Google books, but most of the answer is not displayed. The rest of the authors article says that he asked his own (anonymous) rav who told him, you would make a bracha using binoculars; questionable if with a telescope.

That's all I was able to find. As the rav was not listed, and the author of the article is unknown, I'm wondering if there is a more reliable definitive answer to this question.


texts: Are there any instances in Tanach of Lashon Hara said purely for non-constructive purposes?

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I can think of several said with proper intentions - for instance, Miriam (Bamidbar ch. 12) wasn’t trying to harm Moshe with her speech; likewise those who told Gedaliah that he was to be killed by Yishmael (Yirmiya 40:14) were trying to save him.

Are there any instances in Tanach of people who spoke Lashon Hara about other people (to the exclusion of ex. the Meraglim) purely to harm the one about whom the Lashon Hara was said?


texts: PTIJ: Why do we say Mashiach is coming in a carriage?

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Every day we say in Kaddish:

בַּעֲגָלָא וּבִזְמַן קָרִיב
[May redemption come] in a wagon, quickly.

Whether Mashiach comes in a cloud or a donkey (cf. Sanhedrin 98a), he’s not coming in a wagon. So why do we daven that he come in a wagon?

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


texts: Custom of singing Aishes Chayil before kiddush

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It seems that not everyone [always] sang/sings Aishes Chayil with Sholom Aleichem at the Friday night Shabbos table.

When and how did the custom of singing Aishes Chayil at the table begin? Who follows it--or rather, who doesn't?


texts: Are kitnios made in a kosher for pesach oven permitted according to the kitzur?

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Kitzur shulchan aruch chapter 117 halacha 4

All forms of kitnios are forbidden. Similarly, all dried fruit is forbidden unless it is certified as having been prepared on eeds or on an oven in a manner that is kosher for pesach.

The word being used here "וכן", does this connect the prohibition of kitnios to the exception that is applied to dried fruits or are dried fruits prohibited like kitnios are forbidden unless they are prepared in the manner stated as the exception after "וכן"


texts: How does Rambam see the influence of our personal prayers on unchangeable G-d?

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Rambam in Yesodot Hatora (1.11) describes a transcendent G-d that knows no change:

  He is not found within time, so that He would possess a beginning, an end, or age. He does not change, for there is nothing that can cause Him to change.

According to Rambam, does G-d "change His mind" to answer to our personal prayers?

Note: this question is only about how Rambam sees their influence.


texts: I heard from someone that מזל stands for מקום זמן לשון, (there is a) place (and) time (to) speak. Do you where this idea comes from?


texts: Writing notes and highlighting in the Tanakh

texts: Is taking notes and highlighting in a Hebrew/English Tanakh considered defacing the text?


texts: Are Agreements made by the State of Israel binding upon the Messianic Kingdom?

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It is known from God's commanding David to murder Saul's family over a breach of the  Gibeonites' treaty with Joshua that treaties with Enemy goyim are binding, even though Joshua's, Saul's, and David's countries were not exactly the same countries.  (2 Shmuel 21)

In the following scenario:

Sate of Israel makes some deal with the Palestinians, be it autonomy, statehood, or property and water rights.

Moshiach comes

1,000,000 Ephraimites come back from the dead and start marching on Nablus.

I see three potential answers:

Is the State's treaty binding on Moshiach's government?

Is the State's treaty binding only on those in its faction (roughly equivalent to the people who celebrate yom haatzmaut) and not haredim who intentionally distance themselves from the state and not the Ephraimites?

Is the State's treaty binding only on non-resurrected people?


texts:
Bear in mind, I have a background in Christianity, so my superficial knowledge of Judaism is at best base on the old testament. In the old testament David is told his line will result in the Messiah.

I know in Judaism it's believed that the messiah hasn't arrived yet; and was curious of there were any contemporary or historical attempts to track the line of David in efforts to watch for the messiah. Obviously, if such knowledge were lost that would hardly stop the messiah from being born, but I was curious if it exist.


texts: Audio shiurim/podcasts for beginners or geirim?

texts: I'm wondering if anyone can recommend a podcast (or shiurim by a particular speaker) that would be relatively easily available (i.e. on iTunes, YUTorah or something similar) that would be helpful for laying out various aspects of Judaism but in a way that would be accessible to someone who is involved in the geirus process and/or for someone who grew up Jewish but not observant. Basically looking for introductions to basic ideas (both halacha and 'philosophy') that don't require too much background knowledge or too much knowledge of Hebrew/Yeshivish terms. Any suggestions would be greatly appreciated!


texts: Difference of leining between Israel and Chutz Laaretz in 5779

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As anyone may know, because the last day of Pesach in chutz laarets fall out on Shabbat we read the special parsha for the 8th day of Pesach while in Israel since it wasn't Pesach anymore, they read Parshat Acharei Mot. This year, Israel and Chutz Laaretz will have to wait until Shabbat Devarim to read the same portion: the week before in Chutz Laaretz we will be reading Matot and Masei together while in Israel they will be leining Parshat Masei.

My question is why did our Sages make us wait so long this year - until Matot-Masei - to read a double Parsha and catch up the Israelis leining and not doing it earlier with other potential double Parshiot as Acharei Mot-Kedoshim or Behar-Bechukotay or Chukat-Balak?


texts: Why is the title "אדם" considered important?

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In the pasuk (Vayikra 13:2), sefaria translates:

  אָדָ֗ם כִּֽי־יִהְיֶ֤ה בְעוֹר־בְּשָׂרוֹ֙ שְׂאֵ֤ת אֽוֹ־סַפַּ֙חַת֙ א֣וֹ
  בַהֶ֔רֶת וְהָיָ֥ה בְעוֹר־בְּשָׂר֖וֹ לְנֶ֣גַע צָרָ֑עַת וְהוּבָא֙
  אֶל־אַהֲרֹ֣ן הַכֹּהֵ֔ן א֛וֹ אֶל־אַחַ֥ד מִבָּנָ֖יו הַכֹּהֲנִֽים׃ When a
  person has on the skin of his body a swelling, a rash, or a
  discoloration, and it develops into a scaly affection on the skin of
  his body, it shall be reported to Aaron the priest or to one of his
  sons, the priests.

The Haamek Davar explains that the title of "אדם" denotes importance, quoting an unspecified Zohar and Medrash saying: "דאדם משמעו חשוב".

Where does the Zohar or Medrash mention אדם as being considered important? (It would be helpful if an explanation can be offered as to why אדם specifically is considered important as well.)


texts: Naming animals - different names for males, females and offspring?

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My last question "Adam's about naming taxonomy" wasn't so popular, but it presented my view on the logic of naming the animals.

Acc. to Bereishit_Rabbah.17.4 naming the animals represents the exceptional intelligence of Adam:

  "אמר להן חכמתו מרובה משלכם הביא לפניהם את הבהמה ואת החיה ואת העוף אמר להם זה מה שמו ולא היו יודעין העבירן לפני אדם אמר לו זה מה שמו אמר זה שור זה חמור זה סוס וזה גמל"

If we assume, that all the animal names the Torah uses were those given by Adam (objections?), I can't understand why the males, females and the offsprings of the same species were named SO differently, having no letter/pronunciation resemblance (and thus hinting on their totally different nature):

שור - פר - פרה - עגל
תיש – עז – גדי
גמל – נאקה – בכר
חמור – אתון – עיר
איל – כבשה/רחל – טלה
אריה – לביאה – כפיר
סוס – סוסה – סייח

As you can see there's no consistency - those are totally different ROOTS forevery animal name.

So what did Adam see to call names so different for same species?


texts: Accept that you're a non-Jew or follow your heart?

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If a non-Jew sincerely longs to keep and fulfill the Torah with all its commands and prohibitions (mitzvot) in the same way as a Jew would— if someone identifies himself more with his Jewish fellow man instead of non-Jewish fellow man—

What should he do?

Should he just accept his divine purpose in this world, stick to the Noahide laws? become a righteous convert? or do something else?


texts: Am I liable to be stoned for my devotion to Hashem and the Jewish people?

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I have spent over 2 years to this day praying for the Jewish people from the Koren Siddur and    Machzorim. I have with my Rebbe's help tried to follow Jewish customs and laws, to my best ability. Furthermore, I and my wife give generously to Jewish orphanages in Israel. We have lost many friends over this. However, I am still a Goy.

A few days ago I came across Tractate Sanhedrin 59a which states that a gentile who studies Torah is liable for death. Am I now liable to be stoned for my devotion to Hashem and the Jewish people?

I don't like this to become an obstacle for me.


texts:
We start praising Hashem for rain on Shmini Atzeret, referring to rain as Geshem: וּמוֹרִיד הַגֶּשֶׁם

A few weeks later we start asking for rain and Ashkenazim use the word Matar - וְתֵן  טַל וּמָטָר לִבְרָכָה

What's the difference between Geshem and Matar and why do we use one for praising and the other for asking for rain?


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When we put on the tefillin shel yad, I've noticed that virtually everyone ties the tefillin up until the actual hand (like a placeholder), puts on the shel rosh, and only then finally completes the tying of the shel yad.

Why is this so? Is it merely to make the tying of the shel rosh easier (by having the left [right] hand available) or is there some deeper reasoning?