texts: Opening up wrong Sefer Torah (Chol HaMoed Pesach)

texts:
In Eretz Yisrael on the first day of Chol HaMoed (just mentioning this to say where it happened) 2 Sifrei Torah were taken out for Krias HaTorah. They put one Sefer down on the bima and the other was held by someone on a bench behind the bima. They opened up the Sefer Torah and realized it was the one that should be read from 2nd, not first. They asked someone there who is a Rov what to do and he said to roll this one to the right place and read from it instead of bringing up the 2nd one that was already rolled to the right place.

What is the source for this? If both Sifrei Torah were already taken out why can't the one on the bima be switched with the one on the bentch? Seemingly if we already have a Sefer Torah out of the Aron Kodesh that is ready to be read from better perhaps then "bothering" the tzibbur by rolling the Sefer Torah to the proper place. As well perhaps this is not going to be a problem of thinking there is a pagum in the Sefer Torah when they are already both out.

Update: While I don't think this would be done practically. However in such a case why can't first the reading of what is really the "2nd" Sefer Torah be done before the normal reading of the day (which is in the first Sefer Torah.)


texts: Is it more preferable to pray with concentration alone or with a minyan in shul?

texts:
There's a בית כנסת nearby that has מנינים every half hour between 6:00am until 9:20am. There's another one that has two מנינים, one at 6:40am and one at 7:40am.

The בית כנסת that goes later has one problem for me: people tend to be מתפלל loudly and pace around, both of which I find distracting.

If I'm running late (that's, ready to go after 7:40am) am I better off being מתפלל at home or go to shul and put up with the disturbances? Please cite halachic sources. (I'm pretty sure the משנה ברורה discusses this pretty early on.)


texts: Should an Israeli Cohen visiting Diaspora duchen when it's not Yom Tov?

texts:
Scenario (based on Ashkenazi practice):

An Israeli Cohen who is visiting in Diaspora is there on either Shabbat 8th day of Pesach or Shabbat 2nd Day Shavu'ot. For him, it is a "regular" Shabbat. He is attending a Diaspora shul where they duchan.

I know that in Israel, they duchan daily, so, this wouldn't be any different for him. However, does that factor override a general rule of observing minhag hamakom? In other words, in Diaspora, Birkat Cohanim is done only on Yom Tov.

So, is there any type of conflict, here? On the one hand, it is not a Yom Tov for him, and privately, he is praying only the Shabbat prayers. So, should he act as if he were observing a regular Shabbat being in Diaspora where there wouldn't be Birkat Cohanim on Shabbat? Or, should he act according to the what the shul does, and it being Yom Tov, he duchens with the rest of them? Or, does it not matter at all b/c he duchens daily, anyway?


texts: How Did David Slay His Evil Inclination?

texts:
The Jerusalem Talmud, Brachot 9:5, says that David could not deal with his evil inclination, so he killed it in his heart.

How does one understand this passage? How did David kill his evil inclination?


texts: What is the prayer uttered by Michael Ginberg's dad in Mad Men?

texts:
In the second last scene of episode 5x03 of Mad Men, Michael Ginsberg (one of the Jewish characters on the show) comes back home from the grocer's to be greeted by his dad. The latter encourages Michael to

  get girls; an old one and a young one.

and ends up uttering/singing what appears to be a prayer/chant while facing his son and holding Michael's head between his hands.

I can't understand that bit, because I know no Hebrew. What is Michael's dad saying at that moment? Is it related to his son being single or not enjoying life enough?


texts: Can you explain the concept of "Yichus"?

texts:
Where does the concept of yichus (meaning that the person descends from something akin to "good stock") come from? How is it judged?

Note: I am not asking about the halachic concept that a man must check the lineage of a potential wife, nor am I asking about the term used in kiddushin's "asara yuchsin" or even the idea that a man should strive to marry the daughter of a talmud chacham. I am asking about the term as it is commonly used today. For example "That boy is a catch! He has good "yichus".


texts: My understanding of the halachic need for a gartel is very limited; is there any reason a woman should or should not wear one during prayer?


texts: Calling the Police on a fellow Jew in the United States

texts: Is it halachically permissible for a Jew to call the police on a fellow Jew if a person is threatened with imminent violence in the United States. I know there is an issue with informing on a fellow Jew and I was wondering how this pertains to this.


texts:
Is it permissible to ask a non-Jewish hotel employee to let you into your hotel room on shabbat if the only way to unlock the hotel room is through the use of an electronic key?

It seems like many communities advise you to rely on doing so, but are there sources that discuss this situation?


texts:
I read in the news about an Israeli designer, Yaakov Merdinger, who created the world's largest mezuzah case.

As you can see in the photo, the mezuzah case is bigger than the door.

Is this kosher?


texts: Desecrating Shabbos to ask a Gadol to daven for a patient?

texts: Can you desecrate Shabbos by sending a letter/leaving the Techum to ask a Gadol to daven for a patient whose life is in immediate danger?


texts:
Rav Dovid Feinstein in Kol Dodi perek 15:18 writes that the common custom is to use romaine lettuce for maror.However, he mentions that he heard that a renowned Gaon of recent times who permitted common lettuce for maror.

Does anyone know who this Gaon was or if there is a posek who allows common lettuce fir marror?


texts: During a hesped for Rav Belsky z"tl, Rav Yisroel Reisman mentions Rav Belsky's ability to connect common words with their Torah source, alluding to "terafim" of Lavan being connected with "therapy". What is the connection between the two words?


texts: Is there a "most trusted" translation for the Pirkei Avot - ethics of our fathers?

texts:
I always seem to have this issue when choosing Jewish texts. I never know if certain books are more trusted than others. I was curious if there was a version of the Pirkei Avot that is considered the most reliable in terms of English translation.

I know that certain translations sometimes lose a bit of the meaning rooted in the Hebrew so I'm curious if there's a standard which is considered a "most trusted" within the category.

I appreciate your help, thank you!

Seeing a Hebrew/English hybrid translation.
This would be for group study at the local shul.
I'm a beginner to intermediary level learner on the subject.


texts: Can I text a non-observant Jew when it is still Shabbos for them?

texts: Can I text a non-observant Jew living in a different time zone, when it is still Shabbos for them? I know there is a high likelihood he will read the text on Shabbos and reply - is there any halachic issue for me to send it and communicate with him?


texts: Is it acceptable to put "God is Life" on a T-Shirt?

texts: I am a member of the Jewish Community Center. I had a T shirt designed that says "Jewish Community Center" with a design of olive branches and the word's "God is Life". Is this acceptable? Must the word be "G-d"?  I am a Christian and do not want to offend anyone. The design "God is Life" was found in a group of "Jewish emblems and designs".


texts: Why should A Capella music be allowed during Sefirah/Three Weeks?

texts:
Background:

I'm not sure how I feel about: a)the custom to refrain from listening to recorded music during Sefirah or b)the assumption that recorded a cappella music is not considered instrumental (despite the fact that there is nobody sitting in front of you singing; ie., the recording is itself an instrument). OK, I'm pretty sure we all can tell how I feel about b. Anyone disagree, though? And any thoughts on a?

I'm also not entirely sure why live singing isn't a problem during Sefirah (assuming it's done for the sake of making people happy and spreading joy).

I understand that refraining from listening to music appears to be  Minhag Yisrael, but it's not mentioned anywhere before later Aḥaronim - even the RaM"A doesn't mention it: http://www.hebrewbooks.org/pdfpager.aspx?req=9008&st&pgnum=292 (or does someone else contemporaneous to or preceding the MeḤaber mention it?).

To be clear, I'm operating on a couple of assumptions, so please correct me if I'm wrong:

The practice to refrain from listening to music during the period - not discussing the prohibition the rest of the year, which is clearly not followed by most - is a (comparatively) recent trend.
I don't believe the prohibition was ever an issue of personal joy, so much as public expressions of joy/celebration.
Live performance of music is one of many forms of expression/manifestation of public joy and celebration, especially when accompanied by dancing.

So, considering all of the above, why is live a cappella ok? And if instrumental music itself is a problem why is recorded a cappella ok?


texts:
The Torah tells us (Shemos 32:25 - כי פרעה אהרן) that Aharon was one of the kings of Egypt, a Pharaoh.  When did he rule there, and is there any other evidence of his reign?

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


texts: How can Eliyahu say that almost no one in the market has a share in Olam Haba?

texts:
Ta'anit 22a recounts (in the g'mara) a story of R. Beroka b. Haza'ah and Eliyahu ha-Navi in a marketplace in Be Lapat, which a note in my Soncino translation says is in Khuzistan.  R. Beroka asks Eliyahu if anybody in this market merits a place in Olam Haba and Eliyahu says no, but he later amends this to identify three people who do, two jesters and a jailor who at great risk protects Jews from harm by gentiles.

From the details of the story it's clear that there is at least something of a Jewish community in this place (the jailor is a secret Jew who reports to the rabbis what the gentiles are decreeing against them).  The mishna in Sanhedrin 10:1 says that all Israel has a place in Olam Haba except for a very few (enumerated).  So what's going on in this market?

Is Be Lapat populated by those few Jews who really don't merit a place in Olam Haba?  (Including R. Beroka?)
Maybe there are plenty of Jews there who merit Olam Haba but they avoid the market for some reason?
Maybe Eliyahu is being uncharacteristically harsh?


texts:
Why does prophet Isaiah believe the world is flat?

He will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four corners of the earth.
- Isaiah 11:12-13


texts:
וַיֹּ֧אמֶר ל֣וֹ יְהוָ֗ה לָכֵן֙ כָּל־הֹרֵ֣ג קַ֔יִן שִׁבְעָתַ֖יִם יֻקָּ֑ם וַיָּ֨שֶׂם יְהוָ֤ה לְקַ֙יִן֙ א֔וֹת לְבִלְתִּ֥י הַכּוֹת־אֹת֖וֹ כָּל־מֹצְאֽוֹ׃
(Genesis 4:15)

What literally was the mark of Cain? Was it a physical blemish, scar tattoo of some kind? Or was it possibly nothing physical at all but some sort of "sign" to warn others not to kill him? What does midrash have to say?


texts: Why was Akeidas Yitzchok a bigger test (Nisayon) for Avraham than for Yitzchok?

texts: Akeidas Yitzchok was the hardest test that Hashem gave to Avraham. Yet Yitzchok knew and also agreed to go along with it. Then why is it considered a bigger test for Avraham than for Yitzchok?


texts:
I was debating with a chavruta today how to understand the following explanation from Metzudat David. The verse in Nechemiah 6:12 says:

"Then I realized that it was not God who sent him, but that he uttered that prophecy about me—Tobiah and Sanballat having hired him."

The question the commentaries attempt to answer is: How did Nechemiah figure out that Shema'ayah was being paid by Tovia and Sanbalat?
Metzudat David wrote:

"כי הנבואה. כי אמר אשר הנבואה דבר עלי ללכת אל ההיכל והנה הרבה ריוח והצלה לפניו ומדוע א״כ יצוה לעבור מצותו כי אם אמרו מדעתו היה מקום לומר מפני פיקוח נפש הותר הדבר אבל ה׳ לא יצוה כזאת ובזה הכרתי שאין עצתו אמונה רק טוביה או סנבלט שכרו להכשיל אותי בעצתו."

Translation: "that prophecy. For he said, the prophecy he spoke to me to go to the sanctuary, for after all, there is much providence before Him, and if so, why would He command to desecrate His commandment, and if he said it from himself, there was room to say that because it is necessary for saving a life, it is allowed, but Hashem would not command so, and through this I realized that his advice is not trustworthy but that he was being paid by Tovia or Sanbalat to trick me through his advice."
I understood the M"D to be saying that Nechemiah thought there were two options: Either Hashem would speak through one of his prophets, Shema'ayah in this case, and tell Nechemiah not to be afraid, or Shema'ayah would tell him: "Here's my advice: since this is a case of pikuach nefesh, you should go hide in the sanctuary of the Temple, where none but the kohanim are allowed." According to Nechemiah, the combination of seemingly Hashem having said through Shema'ayah that he should go hide in the Temple because it's pikuach nefesh and therefore, as a one-time thing, is allowed - was impossible, because Hashem Himself would not command a desecration of the Torah, even to save a life (rather, He would save Nechemiah some other way, as He has no shortage of ways to do so).
From this I gathered that any hora'at sha'ah, at least according to M"D, comes solely from the prophet himself and not commanded by Hashem. My friend disagreed with me. He thought there's no way that a prophet can command a hora'at sha'ah from himself, but rather, that it must come from Hashem. He doesn't know, however, how to explain the Metzudat David.
What's the correct understanding of the Metzudat David?


texts:
In Bereshit 1:3-4 there is light(ness), and HaShem saw that it was good and seperated it from the dark(ness).

I read (Baal Shem Tov, Zohar), that HaShem hid this light in the Torah? Could someone please explain me what this (the light and it's hiding within Torah) means?


texts:
Who knows two hundred eighty-three?
?שלושה ושמונים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 283.
Poppies have put the lazy gematria to sleep this time, or something.
Check out mi-yodeya-series for the previous two hundred eighty-two entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Tish'a Ushloshim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred thirty nine?
תשעה ושלושים 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 339? The more significant within Judaism and the more intrinsically dependent on the value 339, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
By the authority vested in me as the forger of this question, I request answers that do not do lazy gematria.


texts: Why didn't Eliezer go straight to Avraham's family?

texts:
Avraham made Eliezer promise that he would only find a wife for Yitzchak from his family.

It seems to follow then, that as soon as Eliezer would arrive in Aram Naharaim he'd go straight to Avraham's family. After all, it was only a small family with very few (a couple of?) options to choose from (Rivkah,Ma-acha,?) - [Edit: being that 'family' here seems to refer only to descendants of Nachor (see Ramban on Bereshis 23:24- who suggests that for this reason Nachor's lineage from both wives are mentioned in the end of Parshas Vayeira)]

So why did Eliezer have to make the whole sign/prayer?

On the contrary things were more probable to go wrong this way. (See Gemara Taanit 4a)

[PS:
This question is related, but certainly different.]


texts:
I heard somewhere that Rav Saadiah Gaon writes how to wear tzithtzith/tallith. By throwing it over ones shoulder in accordance with "the midrash." Does anyone know this source and can they provide it in Hebrew?

Many thanks.


texts: Does a mourner sit in a low chair outside the house?

texts:
A mourner, during the first 7 days sits on a low chair. The mourner also generally does not leave the house. One exception would be if there is no minyan that can be set up in the mourner's house, so the mourner must go elsewhere.
In that case, and if the mourner does not serve as the shaliach tzibbur, when he sits for parts of the weekday shacharit davening, must he sit in a low chair? I guess the same question would apply at a minyan in his own home if he was not leading services but I wonder if there is a difference between "at home in a shiva minyan" and elsewhere which is not a shiva minyan per se.


texts:
Ezra 4:4-24:

4. Thereupon the people of the land undermined the resolve of the people of Judah, and made them afraid to build.
5. They bribed ministers in order to thwart their plans all the years of King Cyrus of Persia and until the reign of King Darius of Persia.
6. And in the reign of Ahasuerus, at the start of his reign, they drew up an accusation against the inhabitants of Judah and Jerusalem.
7. And in the time of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of their colleagues wrote to King Artaxerxes of Persia, a letter written in Aramaic and translated ...
(there follows the text of the letter)
23. When the text of the letter of King Artaxerxes was read before Rehum and Shimshai the scribe and their colleagues, they hurried to Jerusalem, to the Jews, and stopped them by main force.
24. At that time, work on the House of God in Jerusalem stopped and remained in abeyance until the second year of the reign of King Darius of Persia.

This passage describes a number of instances in which the local inhabitants attempted to thwart the building of the Temple and of Jerusalem, by slandering the Judeans to the Persian emperor.
The Rishonim on these verses that I've seen (Rashi, Ralbag, Ibn Ezra) identify Artaxerxes in verse 7 as one of the other kings mentioned (Cyrus, Darius or Ahasuerus) in the preceding verses.
I'm wondering if there is any support (among Torah authorities or from academic sources) for reading this list of kings following the conventional chronology: Cyrus the Great, Darius the Great, Ahasuerus=Xerxes I and then Artaxerxes I.
The problem with this reading (aside from disregarding the traditional position of Seder Olam) is that the chronology then skips backwards in time between verses 23 and 24, from Artaxerxes back to the rebuilding of the temple during the time of Darius.
Is it possible to read the whole 'Letter to Artaxerxes' narrative (along with the brief mention of a letter to Xerxes) in verses 6-23 as an interlude, skipping forward in time to discuss thematically similar episodes, before jumping back to where the narrative left off, after the Temple building was suspended under Cyrus, and left in abeyance until Darius' reign? Are there any sources that support such a reading?


texts: What is the halachic implication when the Ba'al HaBayis ("Man of the House"), as an individual and not the entire community, accepts Shabbos (Sabbath) early? Are his wife and children automatically bound to commence Shabbos at that point or are they able to start at the normal time? Does it make a difference if he accepts it on the condition that his family need not? Does it make a difference if he is absent (i.e. at Shul) but perhaps they are bound when he arrives home? [With sources please :)]


texts: When I've been to yeshiva, I've seen bochurs filling a cup with water or juice all the way and spilling a bit from the top in the trash can. At first I thought it was random but then noticed a lot of them were doing it. Whats going on exactly? Is this in my imagination, or is it a minhag, kabbalistic or not. Any citations?


texts: Why do most piyutim and zemirot have an acrostic with the author's name?

texts:
Many of the Shabbat zemirot contain an acrostic of the (part of the) author's name, usually using a letter of his name at the start of each verse. For example, Y-ah Ribon has the name Yisra'el; Yom Ze Leyisra'el is Yitzhak; Akdamut has a long acrsotic at it's end, part of which spells Me'ir b'Rebbi Yitzhak.

I'm unaware if this technique was common in general (non-Jewish) poetic writing during that era. Is this unique or more frequently done in Jewish poetry? Why was this done? Was there a specific reason for embedding the author's name in this fashion, rather than just, say, putting a "signature" or some other ID so people will know who composed the piyut / zemer?


texts: Do cremated animal remains contaminate with Tumas Mes, Nevela or Sherets?

texts: If I keep an urn at home containing the ashes of my deceased and cremated favourite pet, if I touch/carry the ashes does this make me tamei ?


texts: Why is semicha specifically to ordain a Rabbi to give psak?

texts:
Was the original process of semicha merely intended to provide reliable decisors of halacha only?

Nowadays can a Rav get semicha in Tanach or Talmud (for example)? Since, perhaps, these days the title 'Rabbi' is more symbolic of status, why wouldn't this be the case?


texts: I heard that there was a Gemara to the effect of "volunteers cost more than employees because their motivation is not as good" -- or somesuch. Any ideas? Thanks.


texts: When the three angels visit Avraham, the mefarshim go to length on why each Malach was needed and the different missions each was required to carry out - why don't we have the same when 5 malachim visited Hagar in the previous parsha and what were these 5 unique missions that required 5 malachim?


texts: Are women Halachically responsible to hear the reading of Parshas Zachor?


texts:
Can I give a new born jewish baby a furry Teddy Bear?

I was told that a handmade teddy bear especially made as a gift and given to a new born baby of a religious family was returned? A doll would be acceptable but not a Teddy Bear is this correct?


texts: Sometimes a food item under rabbinical supervision claims on its package label not only to be under that supervision but also to contain only yashan grain, or to not contain sh'ruya, or to contain only chalav Yisrael, or to be m'vushal (if wine). I've always assumed that the agency whose certification mark appears on the package is also attesting to the other claim; but is that true, or does the certification mark only signify kashrus, with the other claims being only the manufacturer's?


texts:
The gemara implies that after the Jews were victorious they restarted the mitzvah of circumcision which Haman decreed against. Are there any other source-based indications that Haman had made such decrees?

EDIT: After reading the comments I realize I should have clarified that Rashi makes the implication that Haman made these decrees.


texts: Where does the custom of a second "bar mitzvah" at 83 come from?

texts: I have noticed more 83 year old men celebrating their second bar mitzvahs, and cannot find any source for this.  Is it a new custom?  Does it have any basis in pre-20th century practice?


texts: Are women less generous with guests than men?

texts:
Bava Metzia 87a:

  The verse states: “Make ready quickly three measures of flour, fine flour” (Genesis 18:6). The Gemara questions the apparent redundancy. It is written: “Flour,” and it is also written: “Fine flour.” Rabbi Yitzḥak says: From here we learn that a woman is more stingy with guests than a man. Sarah wanted to use merely flour, and Abraham persuaded her to use fine flour.

The logic is a bit fragile.  Anything else in the Sources about women being less generous than men with guests?


texts: Is it OK to compose a song that breaks up a pasuk?

texts:
Jewish songs taking their lyrics from tanach or davening have become pretty popular over the past 60 years. (See here for an answer saying that this is permissible.)

Many songs, however, will break up a pasuk - for example, removing or rearranging words. (Because D'veykus's Lakol Zman is missing two words, i had no idea the pasuk started לכל זמן, ועת לכל חפץ for several years, until i followed along in Kohelet one Sukkot. Also, Yontan Razel's Katonti has messed me up a couple times in Parshat Vayishlach.)

So, is it permissible / recommended against / totally assur to compose a song that breaks up the pasuk?

Does it matter where it's from - tanach vs. davening, or maybe the gemara?


texts: When answering a greeting one should top it

texts:
On a daf yomi shiur I heard that when someone is being greeted/blessed he should reply with a greater blessing.

When I heard that I thought that this was the reason why people reply shabbat shalom umevorach then they are told shabbat shalom

Where can I find this gemora?


texts: Help trying to find the lifespan of an ancient rabbi

texts: Zohar (Vayikra 10a) quotes a sefer by R. Hamnunab [Hanunah] Sabah, a sage of Second Beit HaMikdash times. Thing is, I can't pin-point the lifespan. Can someone help me with this? Toda.


texts: What is the history of writing on the Kotel?

texts:
Some photos of the Kotel (the western wall of the Temple) show large, black lettering, such as:
http://www.jewishvirtuallibrary.org/jsource/History/wallpics.html

I have seen other drawings or photos of the Kotel with similar large, black lettering.

What did that lettering say and when was it abandoned or erased (and by whom)?


texts: Priority for multiple "chiyuvim" to be Shaliach Tzibbur

texts:
What is the priority for the following situations regarding who is Shaliach Tzibbur during a weekday (I'm excluding the possibility of various customs that exclude such people from leading services on Rosh-Hodesh and non-weekdays, etc.)? Who gets priority?

Mourner in 1st week of shiva attending shul
Mourner during shloshim (1st 30 days)
Mourner during 11 months following death of parent
Person having yahrtzeit

In other words, assume there may be one person in each category in shul. What is the priority?

Now, assume that there are 2 people in the same category, e.g. 2 mourners during shloshim. Who gets priority (if there is any?) Is it based on length of time during that period (e.g. person closet or latest from beginning of the period gets priority)? Is there priority if one person is mourning for a parent vs. the other mourning for a spouse or sibling?


texts: In the talmud the Rabbis discuss a "rebellious wife" who refuses to sleep with her husband. The husband is given recourse to deduct from her ketubah (marriage contract). This is discussed in tractate Ketubot Mishna 5:8. I would like to know if there is a process for this. Meaning does the husband file a formal complaint in court? Is this litigated? Can the wife contest? If there is no formal process does the husband just keep track and then at the time of payment display a list of deductions?


texts: Definition of the phrase חפצך אסור חפצי שמים מותר

texts: Can someone please explain to me what "חפצך אסור חפצי שמים מותר" means. Tractate shabbat 150a?


texts: Chatam Sofer on Tenth of Tevet falling on the Shabbat

texts:
Abudarham argued that should we not use a calculated calendar and should Tenth of Tevet fall on the Shabbat, we would be required to fast instead of postponing it. He learns this from the common expression in Vayikra 23:28 and Yechezkeil 24:2:

וְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י יְהוָ֥ה אֱלֹֽהֵיכֶֽם׃
And ye shall do no manner of work in that same day; for it is a day of atonement, to make atonement for you before the Hashem your God.
בֶּן־אָדָ֗ם כתוב־ (כְּתָב־) לְךָ֙ אֶת־שֵׁ֣ם הַיּ֔וֹם אֶת־עֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה סָמַ֤ךְ מֶֽלֶךְ־בָּבֶל֙ אֶל־יְר֣וּשָׁלִַ֔ם בְּעֶ֖צֶם הַיּ֥וֹם הַזֶּֽה׃
Son of man, write thee the name of the day, even of this selfsame day; this selfsame day the king of Babylon hath invested Jerusalem.

However, the Beit Yoseif is perplexed by his idea (Orach Chayim 550):

וה"ר דוד אבודרהם כתב בהלכות תענית שעשרה בטבת הוא משונה משאר תעניות, שאם היה חל בשבת לא היו יכולים לדחותו ליום אחר, מפני שנאמר בו (יחזקאל כד, ב) "עצם היום הזה" כמו ביום הכפורים. ולא ידעתי מנין לו זה.

Yet the Wikipedia claims that the Chatam Sofer supported this in one of his essays. Where is his writing available? Unfortunately, currently no reference is available there.


texts: Is there a source for standing during ברכות השחר (from אשר נתן לשכוי through הגומל חסדים...) as many have the custom of doing?

texts:
What is the source, (if any), for standing during ברכות השחר (from אשר נתן לשכוי through הגומל חסדים...)?

If citing a source from a Sefer please try to quote the words of the Sefer, rather than just the source location מראה מקום.


texts: Source for a Maharal I learned a while back...help

texts:
A while back I learned a Marahal in which he says that God provided the general instructions to the natural process but did not provide details, rather nature took its course. One example he gave (I may not be remembering this part exactly) is that in creation of Man, God would have provided instructions for eyes, and nature, "seeing" that eyes would need protection, caused man to have eye lids.

My question is, WHERE IS THIS LOCATED!? I learned it inside around 8 years ago and I can say pretty confidently that its either Be'er Hagolah or Chidushei Agadot. I've searched somewhat and cannot locate it. Does anyone know this piece and can you provide the M"M (citation) please?

Thanks!


texts:
How is a Goral HaGra performed? Is there a special book I use? What is the proper procedure?

Do you just open it up and see what Pasuk you land on?

What do you do?


texts:
I'm looking for a guide to Eretz Yisroel of tnach.
Most books in this genre are guides to what happened in a particular sefer, I'm looking for one that is set up like a tour book, for example in this valley dovid fought with golias and  sancheirev camped and the Romans built a town. Bonus if it has travel directions
It should bring conflicting opinion to the whereabouts of any place/happening if applicable


texts:
In Bereishit 14 Avraham rescues Lot after the battle of the four kings and the five kings.  At this time Lot is living in S'dom, and it seems reasonable that Avraham knows that.  (Lot was captured when S'dom and 'Amorah were attacked, and Avraham interacts with the king of S'dom.)  In chapter 18, God tells Avraham what He plans to do to S'dom and the other cities of the valley and Avraham "bargains him down" to saving the cities if there are ten righteous people.  In the next chapter, the messengers rescue Lot and his family, who go first to Zoar and then into the mountains.  Then God destroys everything in the plain and Avraham sees the result (19:27-28).

We don't hear from Lot again, and the last Avraham knew, Lot was living in S'dom.  It would appear to Avraham that his plea had not saved anyone; God told him He would not destroy for the sake of ten righteous men, He obviously destroyed the cities, and nobody had said anything about evacuating <10 righteous people.

Did Avraham know that Lot survived, or did he believe, based on these events, that his nephew and his family had been killed?

This question came up in my chevruta study tonight.  We didn't find any Rashi or commentaries in chumashim that address the question.  I also didn't find anything in a scan of B'reishit Rabbah.


texts: Donations Used to Provide Legal Support for Fraudster

texts:
Can a person who promised to themselves (but did not yet "mail the check") to give charity to a specific Torah organization, not give the tzedakah if they learn the organization is using (at least some of the) donations to provide legal support for a person on trial for crimes that, if he's guilty of them, are also halachic violations?

Is the tzedakha considered a "vow" requiring the person to have to send the donation despite what they now know about the organization?


texts: What was the reason that the Me'or Einayim by Azariah deRossi's was considered problematic and what is its Historical development and signifigance of this book Basicly what was all the fuss about?


texts: Moshe's age and the timeline of the exodus

texts: Moshe was 80 when he approached Par'o before the makos, and the makos lasted a year, so he turned 81 in the Adar before the Jews left Mitzrayim. As he turned 120 in the Adar before the Jews entered Israel, the Jews were in the desert only 39 years. What gives?


texts: Can a woman lead davening/bentching in a family setting?

texts:
Can a woman lead davening or bentching (zimmun) if all the people present are her immediate family? Or is it assur? I understand that it would for sure be assur if the people were not her family.

As for the zimmun, there would be three men present.


texts: How can a solid pile of planks be considered an ohel?

texts:
Ohalot 15:1 says that a pile of garments, where the uppermost garment is at least a tefach off the ground, counts as an ohel. This is presumably because the uppermost garment is considered the 'roof' and the lower ones, being themselves susceptible to tumah, don't block the tumah and so we treat them as if they're not there.
However, 15:1 goes on to say that the same applies to a pile of wooden boards. But wooden boards are not susceptible to tumah, so how come they don't block it? I think the Tiferet Yisrael explains this but I can't follow his explanation. Can someone help?


texts: What is the function of a beis din in regards to a non-Jew becoming a Jew

texts:
In order for a male non-Jew to become Jewish he needs to do three things which all must be performed in front of a Beis Din (panel of 3 judges.) Those are that he must have a bris milah, accept upon himself the Mitzvos and go to the mikveh. For a woman it's the same thing (less the bris milah of course.)

However what would be the din of a person that (let's say in a woman's case where there is no bris involved) accepted upon herself the mitzvas and then went into a kosher mikveh without a Beis Din present. Or perhaps there were only 1 or 2 Jewish people present. Or perhaps there were three present but not all were "orthodox" Jews.

It seems that while one should definitely have a Beis Din lichatchila, would would be the din b'dieved (post facto) if they didn't have an "official" beis din?


texts: Inviting deceased relatives to a wedding

texts: Can anybody send me the source for the custom of inviting deceased relatives (particularly grandparents) to a wedding.  I understand that Netai Gavriel discusses the issue but I have no access to that sefer.


texts: Why does Rivka have ruach hakodesh at the end of parsha Toldot, but not at the beginning?

texts:
It says in the beginning of Toldos (Beireshit 25:22-23) that Rivka had stomach-aches, so she went to "ask Hashem" about her pregnancy.

Rashi says that since she didn't have ruach hakodesh, it was actually Shem who told her about Yaakov and Esav.

But at the end of the parsha (Beireshit 27:42), it says "and it was told to Rivka [that Esav wanted to kill Yaakov]", and Rashi says it was told to her in ruach hakodesh.

So did she get ruach hakodesh later?


texts: Can demons (shedim) masquerade Bas Kols?

texts: Is it possible for Shedim to masquerade Bas Kols to decieve people , like making people feel that it is Bas kohl but in reality is from Shedim?


texts: Why can't we light Channukah Candles in the Day

texts:
We are commanded to light Channukah candles at night, to usher in each day of the holiday, and, if my memory serves me, we may light as long as there are people outside who can see the candles (ad shetichleh regel min hashuk). If one is lighting for others to see, one is performing a pirsumei nisa, publicizing the miracle.

The next day, though, is still that day of Channukah, and people will, no doubt, be around again after a good night's sleep. Why can't I light in the morning, when I can be sure people will see it?

I am not asking about the practice of lighting in shuls in the morning (as per this answer), but about doing it with a bracha to fulfill my personal requirement if, for example, I was not able to light at night.

Unlike Shabbat candles which I can't light in the day time, I am allowed to kindle the flame. So why can't I complete the requirement with the blessings during the day time?


texts: Visiting the graves of Tzadikim on chol hamoed

texts:
I was recently informed that there is a minhag (custom) to not visit graves on chol hamoed.

Does this apply to visiting the graves of tzadikim?


texts: Sleeping in a sukkah that was "cut" in half

texts:
Consider the following scenario:

If someone slept in a sukkah that had a gap in the middle of 3 tefachim of open space and where both sides had a proper shiur sukkah of 7 by 7 tefachim; however when the person slept in the sukkah, the majority of his body was not found in one sukkah. Meaning that his head and some part of his upper body was in one sukkah and the the space of air was over another part of his "upper body" then the rest of his lower body was in the other half of the sukkah. Would such a person by yotzee? Is this a "kosher" sukkah?

(Assume of course that each "half" of the sukkah has the proper amount of walls.)


texts: Are there Published Legal Defenses Resolving Objections Against Rabbinic Authority?

texts:
Are there Rabbinic "apologetic or polemic works" that focus only on the rational validity, and logical objections raised by other Jews1 -- against: (1.) the Rabbinate's authority in Judaism over other Jews; and (2.) The authority to supersede Written Law with Oral Law, (De-Rabbanan over De-'Oraita)?

These objections all assume the premises that: (1.) God Is; and (2.) A certainty that God revealed himself at Sinai, and through His Prophets.

I'm looking for Apologetic Works more-so than Polemic if possible; (Defensive rather than Combative).

For Example:

Saadia Gaon: Published a series of works explicitly written to other Jews, and as I recall, exhibited well formed arguments; But I am not certain which. Perhaps Emunoth Ve-Deoth?  Are there other works like this?

But Not:

Not Ḥizzuq Emunah (חזוק אמונה): This is a Polemic Work which is widely published that attacks Christianity and other religions -- but does not resolve the internal conflict / rational objections against Rabbinicism -- by other Jews.
Not Sefer Ha Kuzari: This is largely a Polemic work, whose defense is attacking the Karaites, Sadducees, Boethusians, and Christians -- rather than answering the objections raised.  For example: "Thou shalt not add to, or diminish thereof." And in response, "This was only said to the masses, that they should not conjecture and theorise as the Karaites do", (Kuzari 3:41).

The Polemic works seem to insufficiently tackle the internal objections listed below; (Insufficient because they do not adhere to the Rabbinate's own Rules of Interpretation (the 4 & the 13 Principles), and/or the fundamentals Formal Logic).

1 Examples of types of objections to Rabbinic Judaism raised:

Challenging the authority to supersede Written Law with Oral Law.
Circular Fallacy, Begging the Question -- the source of rabbinic authority is rabbinic statements. (Also noted in this question.)
Rabbinic arguments depend on (1) whether all traditions were actually gathered (Introduction to the Mishneh Torah 14); and (2) whether or not there was actually universal acceptance, (ibid. 29).
Inconsistent interpretation or application of the law: Partiality in Cases where the same law might be applied more strictly or leniently depending on if the Rabbinate is involved, as opposed to anyone else, (regarding adding to or diminishing the law, the authority to issue death sentences without trial or witnesses, penalties for false prophecy and causing stumbling, etc, etc).


texts:
The akeidah was a traumatic event for both Avraham and Yitzchak.  Immediately after they appear to go their separate ways.  After Sarah's death Avraham arranges a marriage for his son, which could have been done entirely by proxy (he sends Eliezer, who comes back with Rivka, who marries Yitzchak -- but Avraham is not mentioned as being there).  The next time Avraham and Yitzchak appear together in the torah text is when Yitzchak and Yishmael come to bury their father.

How much contact did Avraham and Yitzchak have after the akeidah?  Were the two distant, or was Avraham an active grand-parent, or something in between?  Did Avraham ever meet Yaakov and Eisav?

This question was prompted by this question about Avraham (not) seeing Eisav's sin.


texts: Which part of the Temple did they recite prayers?

texts:
It is forbidden to pray in the presence of excrement. (See here for one source.)

Numerous animals were brought for sacrifices in the Temple (Bet Hamikdash.) Prior to slaughter, some animal probably excreted, or smelled from excrement, I assume. Prayers were also recited in the Temple.

Did they recite these prayers in a separate time and / or separate area as the sacrifices themselves or in an area far away from the animal smell? How were the prayers done in the Temple in a way that did not conflict with the aforementioned halacha?


texts: Keeping Chometzdik Lost Item On Pesach For Non-Jew to Pick Up?

texts:
When a non-Jewish friend from my hometown was visiting me where I now live, I gave him a gift of scotch.  After receiving the gift, he then accidentally left the scotch at my home. I will be returning to my hometown for Pesach, but will get in right before the holiday so there will be no time to return the item to him.

Is it permitted to keep the item in my parents' home until such time during Pesach when my friend can retrieve his property?  And how does it interact with the chometz selling my parents will do?

My guess is that it is not different from having chometz stored that you sold to a non-Jew, and would be unaffected by a chometz sale of theirs, even one that triggers after, because they do not own it, but I'm sure there are nuances I am not considering.


texts: Bereishit (Genesis) chapter 26 and Genesis 36 state different names for the wives of Esav (Esau). What are the different explanations to this problem? (Biblical Criticism explains this as two different traditions.) What are the traditional explanations to the problem?


texts: Oversight in mikvah preparation; is her husband guilty?

texts:
Ordinarily, if we make an honest mistake in our efforts to do a mitzvah--or we do an inadvertent aveira--we are, at least to some extent, forgiven. In any case, our liability, and our obligation to bring a korban, etc., are less than they would be for a transgression with full intention.

Is this equally true in a case where a second party is involved--for instance, if a woman overlooked a chatzitzah for mikvah (presumably the mikvah attendant also overlooked it)? Is her husband, who trusts her, responsible for a kareis-level sin if he sleeps with her, or only for much less?


texts:
The gemara Nazir 2a quotes a baraisa saying that

כל הרואה סוטה בקלקולה יזיר עצמו מן היין
Anyone who sees a sota in her disgrace (would/should) swear off wine.

The word יזיר, as I understand it could just as well express "would swear off..." or "should swear off..." Artscroll indicates the grammatical mode of this line, quoted in Rash"i's commentary on B'midbar 6:2, as "should". It is also translated as such in the opening lines of the Artscroll g'mara in both masechtos Nazir and Sota. However, one footnote in Artscroll's elucidation on Nazir 2 takes for granted that it means "would want to..."
Is the quoted baraisa giving a prescription to those who witness the unfortunate plight of the sota or is it describing the instinctive reaction one is likely to have upon seeing the same?
NOTE: I always understood it as "would", as that would fit with the fact that this is quoted as an answer to the question "why are these topics juxtaposed?" I see now that "should" would fit almost as well, but I am not convinced and I'm really not sure how to prove one way or the other without external evidence.


texts:
Someone sent me a quote from the Reishis Chochmah which states:

"Everything that a person looks at, the image penetrates and fixes itself in his mind, and when he comes to pray or to study Torah, those material images appear in his mind, and they damage and invalidate his thoughts, and he will not be able to concentrate as required, because the eyes only see through the power that resides in the soul and the soul receives those images that come through the eyes and if the person looks at nakedness, he causes nakedness to penetrate in a high place."

I'm trying to find this quote in the original Sefer. Does anyone know where this can be found in the Reishis Chochmah?


texts: I'd heard something about how some people, when getting up after the week of "sitting shiva" (mourning), take a walk around the outside of their house before going back to "normal" life.  Has anyone heard of this practice?  Does it have a source?


texts: Why were masechtot of mishna without gemara included (or not) in Talmud Bavli and daf yomi?

texts:
I would like to better understand why certain tractates of mishna which don't have gemara were selected or not for inclusion in Talmud Bavli and/or daf yomi?

Here is what I understand

most tractates in seder Zeraim and Taharot don't have gemara and are not included in Talmud Bavli or daf yomi, Berachot and Niddah are the exceptions (see this MY question)
Shekalim has gemara in Talmud Yerushalmi but not in Talmud Bavli. Its Talmud Yerushalmi version is included in Talmud Bavli. Answers here suggests this might be to help learn the entire seder Moed since it is the only tractate missing
Kinnim and Middot don't have gemara in the Bavli or Yerushalmi but their Mishna version is nevertheless included in the daf yomi cycle and printed in many (all?) editions of the gemara. The answer above and Wikipedia (for Kinnim) suggest this might be to help learn the entire seder Kodashim since they are the only tractate missing
Eduyot and Pirkei Avot are not included in Talmud Bavli or daf yomi. If they were, they would enable to complete the entire seder Nezikin

So why are Pirkei Avot and Eduyot not included in Talmud Bavli and/or daf yomi as part of Seder Nezikin?


texts:
When I learned Chelek א of Mishna Brura, I remember having read somewhere that even if one can stand in front of a Mispalel only 4 ammot forward, in front of a Shaliach Tzibbur he can never stand in front even further than 4 ammot.

Does anyone know if this is right or know the source?


texts: Sefardi rishonim who differentiate between Patach and Kamatz

texts: Can anyone give me a list of sefardi rabbanim who said there is a pronunciation difference between the kamatz and patach?


texts: What is so important about the Bigsan and Seresh subplot?

texts:
In the Megillah, Mordechai saves the king's life from Bigsan and Seresh, and by doing so, he ultimately gets paraded around the city by Haman.

Let's say that this subplot never happened. How would the story have been different? Esther still would have been queen. Haman still would have wanted to kill the Jews. Mordechai and Esther still would have had their fasts and their conversation. Esther still would have asked Achashveirosh and Haman to her parties, at the latter of which she still would have had Haman killed.

I see two differences between these two plotlines. First, if Mordechai wasn't in the king's book, then the parade wouldn't have happened, obviously. But more importantly, if Achashveirosh could sleep that night, not having an unsettled account rattling around in the back of his mind, Haman would not have been able to ask about the gallows in any event; and if Achashveirosh couldn't sleep, perhaps the officers would have been able to get him to sleep with the Royal Chronicles, which was their goal even as the story actually played out. So ultimately, while that night would have played out differently, the end result presumably would have been the same.

The second one is Charvonah's jumping in at the end of the second banquet. If Haman was trying to kill Mordechai, who had saved the king, what else would Haman do? So Achashveirosh killed Haman. But let's say that Mordechai never saved the king. Charvonah still might have accomplished something: after all, Mordechai was still an advisor to the King, as we see from 2:19:

  וּמָרְדֳּכַ֖י יֹשֵׁ֥ב בְּשַֽׁעַר־הַמֶּֽלֶךְ

  And Mordechai was sitting in the palace gates

as explained by Megillah 13a:

  אזיל שקל עצה ממרדכי אמר אין אשה מתקנאה אלא בירך חבירתה ואפי' הכי לא גליא ליה

  [Achashveirosh] went to get advice from Mordechai [on how to get Esther to tell her nationality]. [Mordechai] said: "Nothing makes a woman jealous like the thigh of her friend." But even so, she did not reveal to him.

Since Achashveirosh obviously held Mordechai in high regard anyway, Charvonah still may have had his intended effect.

So what part of the story would have been different had the Bigsan and Seresh subplot not happened? (That is to say, they never plotted to kill the king.)


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Do angels speak to the Jewish people today?

texts: The torah talks about people encountering angels -- celestial creations by Hashem like Gavriel and others.  (For example, Avraham, Yaakov, and Moshe encounter these beings.)  And in the Talmud and Kabbala there are other commonly known names of angels like Uriel, Reziel, Metatron, and Laila.  What about angels today -- do they speak to the Jewish people today?  Where are the messengers from Hashem? For example, is there a Rabbi out there who says: An Angel came to me and said...?


texts: If the lulav and etrog are biblically mandated, how were people in cold climates able to obtain them before modern times?

texts: The use of the 4 species in the lulav and etrog is biblically mandated.  Therefore, when Jews left Israel and moved to cold climates such as northern and eastern Europe, they would have needed to adapt.  How were they able to obtain the 4 species before modern times?  Did some communities not have them during Sukkot, and what was done in that circumstance?  Were there customs associated with importing them?


texts: Why does the Torah write the 3rd person fem. pronoun as הוא?

texts:
Other than it being Massoretic, is there a reason as to why, in most cases, (See Avot Derabbi Natan 42:5 for list of exceptions) the Torah chooses to write the word for the fem. 3rd person as הוא using a vav instead of writing it as היא with a yod?

I ran a word search using sparks with the word הוא. It seems that with a possible exception of Iyov 31:11, which has a kri / ketiv, there are no cases outside the Torah having the spelling of הוא for the fem. version.

(Note, that I ran the search using only the spelling הוא on its own without any leading conjunctions, etc., as this is the only item of interest in this question.)


texts: Explain the difference in usage of G-d's name in parshat Balak

texts:
It seems that Bil'am refers to G-d using the name אדונ-י but when G-d appears to him, the name אלוהי-ם is used. For example, compare:

Bemidbar 22:8 Bil'am uses יי ; next verse (9) when G-d speaks to him the word אלוהי-ם is used

verses 13 and 18 Bil'am uses יי, verse 20, G-d appears to him, again - אלוהי-ם.

Each time G-d appears to him, prior to telling Bil'am what to say, the word אלוהי-ם is used.

One "exception" is that when the angel appears, he is called מלאך יי and not  מלאך אלהי-ם .

So why do we have this difference in G-d's names, and why is the angel the exception to this pattern?


texts: Why is "Yehoshua" spelled with a full Vav in Devarim 3:21?

texts:
I think this is the only place in the Torah where "Yehoshua" is spelled maleh - with a full vav (Shuruk). I think there are other places in Tanac"h where a similar thing occurs, but, I don't know for certain.

Why is his name spelled this way, here?


texts: Is one allowed to continue riding in a vehicle driven by a Gentile on Shabbat?

texts:
In reading this answer, I understand that there is no concern with riding on Shabbat.

Let's say that you are driving your car before Shabbat and you have a Gentile passenger. You won't reach your destination before Shabbat. Just before the start of Shabbat, can you switch drivers and have the Gentile drive your car and you be the passenger?

I know that you cannot benefit from a Gentile doing melacha. However, here, the Gentile is driving your car for his own benefit, as he also wants to get to the same place as you do. You just happen to be the passenger, now. Is there a problem with his driving the car? Also, once he's arrived, can he turn off the car, as now, it seems that having the motor off seems to be for your benefit - it's your car, not his?


texts: When selling a house, what pieces of furniture go with it?

texts:
Based on Baba Batrah 65-67, what are the opinions in the contemporary Halacha about what pieces of furniture are considered "house" and what not, when one sells a house at a fixed price?

Is selling a house different from renting and how?

For example: closets, refrigerators, kitchen fixtures, beds, lamps, curtains, phone/internet lines, TVs etc. Not Mezuzos.


texts:
I just learned that metim are toiveled as part of the preparation for burial. I assume this is done in a mikvah. I assume this is not the same mikvah that the living use to toivel themselves or their keilim.

Can someone with experience or knowledge confirm that both assumptions of the last sentence are correct?

We should live to see the days of Moshiach


texts: Ideas for discovering the history of benchers

texts:
I'm thinking of making a "bencher museum". I'd like to gather some ideas from our readership for this project.

I have a selection of old benchers from the 60's as well as a larger assortment of more current benchers (2000 - 2010's.) I noticed that the style and content of benchers has changed drastically. They've gotten bigger and more colorful, and, there is a larger variety of publishers and designers.

I'm having some trouble finding online resources on the "history" of benchers. I sense that there were some factors among the religious community that felt that benchers shouldn't be just for Birkat Hamazon and Kiddush, but eventually included zemirot, sometimes tefillot and a few other items. And, now, it seems that all the wedding benchers have to have an artistic logo - which wasn't done years ago.

Can anyone suggest some resources on where / how I can locate something that explains this history as well as if you know any store or person that sells such old benchers in NYC metro area?


texts: Who is Nuriel? (e.g. Solomon Ibn Gabirol's Shinanim piyut)

texts:
It seems to have been quoted in the piyut Shinanim by Solomon Ibn Gabirol (page 134 of the Spanish Portuguese Kippur service).
In this piyut, Nuriel is mentioned. Who is he? What are his characteristics?
My guess is that this angel is related to Gabriel, since in the piyut, Michael and Raphael are mentioned and these are angels associated with missions of mercy (see Bereshith, where they come to Abraham in this role).
Please cite sources in your response. Thank you.


texts: What resources are recommended for learning biblical exegesis?

texts: Inspiration for this question comes from reading Avigdor Bonchek's "Studying the Torah: A Guide to in-Depth Interpretation". What is unique about this book is the way the author has chosen just a few methods of interpretation and given examples to help highlight the process. I've walked away with a few more 'arrows in my quiver' as I go to learn. But I am looking for more.


texts:
There is a common custom I have observed to serve beer at a Shalom Zachor. This is also mentioned here with some speculation about the source.

What is the source for this practice?


texts: If a cashier or other low level employee makes a financial decision in your favor ("keep the change" or "I'll let you use that coupon even if it expired" etc.), without checking with a manager/owner, may one rely on that employee, or is it considered stealing? Does it matter if the store is owned by a Jew or a gentile? Please cite sources.


texts: Do non-Jews have the mitzvah of tzedoko?

texts:
Some one told me the Lubavicher Rebbe told non jews to do charity

Are there sources that they have a commandment to do so?
By them doing it it is only them doing a mitzvah they were not commanded to do?


texts:
This question inspired by This question here at programmers.se

There is a concept in some programing circles called "Rubber Ducking", where one expresses a problem to a rubber ducky and through that process is able to figure out the answer to their problem.

Is there any problem where with Avoda Zara, or Morit Ayin.. and is there a more Jewish way of doing this?


texts:
Shemos 4:10 (Artscroll English Tanach)

"Moses replied to HASHEM, "Please, my Lord, I am not a man of words, not since yesterday, nor since the day before yesterday, nor since You first spoke to Your servant..."

Here Moshe was talking with G-d when He appeared to him in the Burning Bush. It was the first time God speak to Moshe according to the Torah.

Then what did Moshe Rabbeinu mean when he said "..nor since You first spoke to Your servant" ?


texts:
A Jewish friend of mine wrote this, "..because Jews seem to forgive each other more, we are to try harder with non-Jews."

I have no clue how you can try harder to forgive someone, because you either forgive them or you don't. You can't force it. I was told I had misunderstood, but I don't see how and can't get hold of her at the moment. Can anyone explain how this works practically?

Thank you so much.


texts: What happens when food or vessels or a tent become Tumeh? Do they transmite Tumeh to others?

texts: What are the ramifications of vessels of food that become tumah?  What happens if some one eats Tumeh foods or touches a vessel or article of clothing or tent that is tumeh?  Do these things transmit tumeh, if they do how severe is it?


texts:
IY"H, I shall be reading parshiot Matot / Mas'ei this coming Shabbat.

I am looking for an online audio version to practice these two areas both in Mas'ei:

Years ago, I heard someone lain a special trope for the masa'ot - the section enumerating the places B'nai Israe'l travelled, as described in B'midbar 33:10-49. I haven't been able to locate this special trope.
The yerach ben yomo / karnei parah combo in B'midbar 35:5

I used to use Trope Trainer. But, since I upgraded my PC, recently, the old Windows 32 bit version won't work (I have Windows 7 - unless someone can suggest a work-around.)


texts: How can we make requests for personal needs in Rosh Chodesh "Bentching"?

texts:
On Shabbos before Rosh Chodesh we "Bentch" the new month between Shacharis and Mussaf. Seeing that it is Shabbos, when Chazal forbade one to ask for his personal needs  how can we make these requests, especially those in bold?

  And give us long life, a life of peace, of good, a life of blessing,
  a life of sustenance, a life of health, a life marked by the fear of Heaven and the dread of sin, a life free from shame and reproach,
  a life of prosperity and honor, a life in which the love of the Torah and the fear of Heaven will be in us, a life in which the
  desires of our heart shall be fulfilled for good


texts:
Is there an official haggadah?

How does one version of a haggadah have authority over another?

Is there a most popular one, a controversial one?


texts: When to say "Yehallelu" by Mincha Shabbos Afternoon?

texts:
Chabad starts the Half-Kaddish by Mincha Shabbos afternoon just after Hagbahah and continuing the Kaddish until the Sefer Torah is put back in the Aron.

Since one should not interrupt in the middle of the Kaddish, When does one say "Yehallelu"?


texts: Explaining Rash"i regarding Tamar's actions on Breishit 38:25

texts:
I've been looking at Rash"i's explanations of Tamar's refusal to embarrass Yehuda after she was found to be pregnant and was sentence to burning. Rash"i says that from her actions, we learn that one should jump into a fiery oven rather than embarrass someone.

First of all, it was tough for me to determine where this statement comes from, but I assume it's mentioned in some Gemarra? Regardless, isn't preserving ones own life paramount (except in 3 areas where one should die, like idolatry, etc.)? One can override any commandment to preserve one's life. Tamar was possibly falsely accused of being a harlot (my question on whether her being pregnant by her father-in-law is considered harlotry or zonah). Even if not, refer to Rash"i and Siftei Chachamim that question if she should have been sentenced to burning as she was neither engaged nor married.

In short, I don't see how Tamar's actions is an example of that principle. Shouldn't Tamar have challenged a false accusation and protected her own life? And, practically, is one actually supposed to jump in a fire to avoid embarrassing someone?


texts: Does my uncircumcised friend still needs to be circumcised in order to join the meal for Pesach?

texts:
The Korban Pesach was made to be able to keep a meal in order to hold a celebration which serves as a remembrance (Shemot 12:14, 16).

A remembrance of the moment we took a lamb and used it's blood to make a sign upon the the posts of the houses in which it was eaten, so that HaShem could skip those houses and they would not suffer the same destruction that was caused in the other houses, which would lead to the eventual Exodus.

These days we can't bring the Pesach sacrifice, because there is no Temple, but we still hold a meal in order to hold a celebration as a remembrance. So that part still stands.

But does this mean that the command (Shemot 12:44, 48, Bamidbar 9:14) of circumcision (which would allow one to join the meal of the Korban with the matzot and maror) now without the Korban becomes invalid? (So one could join in a uncircumcised state).

The fact is that one still joins a meal which is kept to hold a celebration as a remembrance, and serves the exact same purpose, wouldn't it therefore be more appropriate to keep this command although the meal doesn't involve a Pesach sacrifice.


texts: Bedikas Chometz - why use a wooden spoon?

texts: The common custom that I am aware of is that a Bedikas Chometz set has a wooden spoon. Why do we use a wood spoon by Bedikas Chometz?


texts: What makes Ksav Arizal unacceptable to some?

texts: A certain rabbi said that Megillas Ester written in Ksav Arizal should not be used in nussach Sefard shul because people won't be yotze with its reading. What makes Ksav Arizal so different as to make it's reading unacceptable to some?


texts: Are "Price-Tag" Attacks halachically sound?

texts:
Certain fringe elements* in Israel are known for committing crimes in reaction to Palestinian attacks. This attacks have in the past included the  destruction of Palestinian-owned olive groves and mosques. Is there any halachic validity to this type of behaviour?

*Normally some fringe elements of Dati Leumi (Religious Zionist)


texts: Why is kapparos gender specific while a Korban Chattas for an individual is a female?

texts: There is a Minhag brought in SA OC here to take a chicken on Erev Yom Kippur & perform Kapparos with it. The custom is for a man to take a male chicken while a woman chooses a female chicken to perform the ritual. However, during the times of the Beis Hamikdash, when an individual would bring a Korban Chattas as an atonement for a sin, he/she would always sacrifice a female. See here. Why the difference? Both are being done to atone for a sin?


texts:
The Mishna on Berachos 10b cites the opinions of Beis Shammai stating that one must lie down to read the evening Krias Shema, and Beis Hillel as saying that one can say it in any position. On the next daf, the Gemara recounts a story of someone who followed Beis Shammai's ruling putting himself in danger, and the Rabbis say that he was liable for death because he followed Beis Shammai.

Are we allowed to be Machmir on ourselves in Krias Shema and read like the opinion of Beis Shammai? It seems from the story in the Gemara that one shouldn't follow Beis Shammai if it will put you in danger, however, if I am not in danger, would I be able to follow Beis Shammai's opinion and be considered doing a Hiddur Mitzva?


texts:
I know that zeya (steam, kinda) is a problem in cooking milk and meat. Also heat can be a problem.

My friend recently burned some burgers in his oven (we think it was a grease fire), and watched copious amounts of smoke come out of the vents. (the fire went out quickly and everyone's okay just his kitchen smells now) The vents are placed right next to the stove, upon which he had a cold milchig pan.

does that milchig pan need to be kashered now?


texts:
I have taken a number of classes covering Hebrew grammar and basic vocabulary and my proficiency level is basic but sufficient to navigate the Siddur, and with a dictionary (looking up many words) I can navigate a parasha very slowly.  I would love to reach a level where I could more easily navigate something like Rambam's MT, however, I've  found it difficult to increase my proficiency level beyond my current level.
For those who have experience working with Hebrew texts like the MT, what would be your advice for the learning process to take me from where I am now to where I'd like to be?


texts: What's in the new bit of Jerusalem Talmud?

texts:
I just read a news story about a newly discovered sentence-long fragment of the Jerusalem Talmud that apparently resolves a previously unintelligible section of Tractate Bikkurim.

Does anyone know more details? What section was unintelligible? What was the problem? What does the new sentence say?

Is it, by any chance, a prohibition against adding new categories of forbidden foods on Pesach? (Please?)


texts: Was the use of Acacias for the Ark and Tabernacle more than practical?

texts:
I know of the story that Yaakov planted Acacias (Hebrew: שיטים) specifically for the future construction of the tabernacle, ark, altars and showbread table. I've also found a write-up on acacias that  discusses their availability in the Sinai desert, their density, and their resistance to decay (making it an efficient building material).

Regardless of where the Acacias were procured from, was there a reason for their use that goes beyond just being a practical material to build from?


texts: Accounting and accountability for (machatzis ha)shekel tax

texts:
Every civilian male is required to contribute money annually for the purchase of public sacrifices. The sacrifices must be publicly owned, as defined by having been bought with public funds. (cf. Ra'av on Sh'kalim 1:5) The same goes for the money used to purchase the animal. The concern for the latter impingement of the efficacy of the offering gives rise to limitations on the acceptance of voluntary donations to those from donors whom we can be sure are wholeheartedly donating to the public and not retaining ownership of the money or the animal therewith purchased. (Aruch Hashulchan, Hilchos Sh'kalim 83)

The procedure for collecting the donations is described in mishna (Sh'kalim 1:3) and elsewhere as involving

tax collectors collecting sh'kalim locally - outside of Y'rushalayim/outside of Israel - or
counters set up in and outside Y'rushalayim with one-way labeled collection boxes gathering coins for particular uses in the mikdash, including public offerings. (Sh'kalim 2:1)

Obviously track was kept of who hadn't paid because the potential existed for extraction of unpaid sh'kalim by means of liens. The fact that the authorities in charge of collecting the sh'kalim wouldn't accept them from some people implies that there was some screening at the time of payment and anonymous tossing of coins into the boxes would be impossible.

How is this accounting done, given the need to know a lot about the sources of the money and at risk of invalidating one or more public offerings? I've done a fair amount of conjecturing of my own (See below.) but I am looking for a detailed description based on more than conjecture - either solidly inferential or historical and corroborating or denying my assumptions above - such that I can picture/one could execute the procedure.

E.g. Do we start with census data to tell the tax authorities who is subject, keep a written record of who reports (and authenticates) for donation, then compare them? How does that account for the screening step? Or is there no need for a screening because of an administrative corrective procedure at some point to conditionally replace/buy any money that may have come from invalid sources with valid money?


texts: Why is the story of Chanukah not mentioned in the Mishnah at all, besides for to Passing references to Halachot which apply to them in the context of Damages an the laws of planting?


texts: Do they change the text of the haggadah in Israel?

texts:
At the seder, we recite Ha Lachma and say: הָשַׁתָּא הָכָא, לְשָׁנָה הַבָּאָה בְּאַרְעָא דְיִשְׂרָאֵל -- This year we are here, next year in the Land of Israel.  Do they say that in Israel?

I have no problem with saying "Leshana habba-a birushalayim -- Next year in Jerusalem" in Israel, at the end of the seder, because it means "I hope that next year I will STILL be in Jerusalem."  I have a problem with saying, in Israel, "This year we are here, next year in the Land of Israel."


texts:
Does the Ralbag ever say that G-d does not know the future? I am aware that Ralbag writes that G-d only knows the generality of things but not the particular. Abraham ibn Ezra is of the same opinion. My question, however, is on G-d and the future. If we take Ralbag's view, is it correct to say that G-d generally knows the future of the species and the world as a whole but not every human per se?

Prophecy is not a good answer to this question since Rambam says it is natural.


texts: God talking to Satan in the Book of Job,how did they know?

texts:
Job chapter 1 vers 6 - 12

Talks about God and Satan having a conversation.Where does that story come from?
Job does not know what is going on and I have never heard anyone talk about it.
Is it a revelation or is it a tradition that helps us understand what was said in this conversation?
Who knew and who was told that this conversation was going on?

Does the Talmud talk about  this question?


texts: How do we know that Moshe Rabbeinu's yahrtzeit was 7 Adar?

texts:
AFIK, Tana"ch rarely mentions the date of someone's death. Moshe death date  is not mentioned in Tana"ch.

I gather that we infer this from the fact that he died exactly 120 years after he was born. I think this is directly inferred from a key word or phrase in a verse (don't recall which one.) Yet, we also don't know the date of his birth as that is not mentioned in Tana"ch, either. So how did Chachamim determine this?


texts: Can you remarry someone you have divorced in the past?

texts: If Mr. X married Ms. Y and they got divorced and have a Get, and Mr. X continued to marry Ms. Z and is now asking her for a Get in order to re marry Ms. Y. Is that permitted?


texts: Is there a problem for a Jew to say the word "penis"?

texts: There appear to be some sources that claim that Lashon Ha'kodesh is holy because there are no words in the language for the male or female genitalia. Instead the word "yerech" (thigh), "raglayim" (legs), "eiver" (limb), "oso makom" (that place) and other such clue words are used. If someone is speaking English, is there any reason for him to avoid using the actual words for the male or female genitalia?


texts: Why was Korach specifically punished via being swallowed by the ground?

texts:
(slightly similar to:Why did Korach have to be buried alive?)

In this week's Parsha, Korach and his assembly challenge Moshe's authority and are punished by being swallowed alive by the ground (Numbers 16:31-33).

My question is: they could have all been hit by a lightning bolt, or eradicated via some other method or phenomenon.
Why specifically was this the punishment that was meted out to Korach and his assembly?


texts: Practical implications of “Trei Kali Lo Mishtamai,” two voices cannot be heard simultaneously (other than kol isha)?

texts:
What are the practical implications/applications today of the halachic principle Trei Kalli Lo Mishtamai (two voices cannot be heard simultaneously), aside from those related to Kol Isha? For example, if one is trying to say the Shema or the amida loud enough to hear oneself, is the hearing nullified if others nearby are saying the same thing at the same time? Why or why not?

Some accepted implications are laining torah, haftorah, megillat esther, and hearing shofar (should be only one). I am asking about possible other places that trei kalli could possibly be invoked.

In addition to the shema and amida examples above, there are various places that davening often (typically?) has communal singing or recitation in shul. Are these places exceptions, or marred due to the communal participation (should people refrain from singing along?)

In short, When does Trei kalli apply and when not?


texts: Can a person who died count to a minyan?

texts: There are many stories, such as an account that one year when there was a person missing for the minyan in Chevron for the Yamim Neoraim Avraham Avinu showed up to be the tenth, (an angel? with Rav Chaim Volozhin) of people and/or being who are no longer alive, answering brachos and being the tenth to a minyan. Would does this actually work halachically?


texts: Why do we venerate previous generations?

texts:
In understanding torah sh'baal peh, as well as halacha we generally work under the presumption that earlier generations were correct and/or knew more than later generations. For example many a talmud shiur revolves around being m'yashev the Rambam, showing how questions from later authorities against the Rambam's opinion can be resolved.

I would like to know where this understanding comes from and why it is seen as correct. In most other intellectual disciplines we assume that those who come later have the benefit of more information, better access to resources, and the 20/20 hindsight of seeing the errors of those before them.

For example today we may have the benefit of materials the Rishonim were never aware of.

So, why do we always assume that previous generations are right or knew more than later generations?

I would limit this question to the period after the close of the gemarah


texts: After my mum died and while we were planning for her funeral, during one dramatic day after we had left the funeral home, my dad and I saw a giant double rainbow in the sky.  I understand that single rainbows are a sign of God's covenant with us.  But, can you please tell me what a double rainbow is a sign of?  Is there something in the Torah or in any other Jewish writings that provides an understanding of the meaning of a double rainbow?


texts: Understanding ones own 'middah k'neged middah'

texts:
In order to better understand ones purpose, merits and relationship (etc.) with Hashem is there any merit in trying to figure out the מדה כנגד מדה aspects of one's life? Should one dwell on such things or is מדה כנגד מדה a device that is used in understanding events of the past? i.e. if something happens to me (for the good or bad), is there any way of being certain that I will come to a correct conclusion?

I know there is a concept of 'searching your deeds' (or חשבון הנפש) when something negative happens but is the point to come to a definite conclusion (i.e. 'this' caused 'this') or just general reflection leading to positive action?


texts: What exactly the Ben Sorer uMore Mitzvah is about?

texts:
Here's a short recap on the Ben SU"M (דברים כ"א י"ח) Mitzvah order:

A boy does not listen (rebels against) to his parents in general (no details on how exactly)
He steals his father's money
He buys a large amount of meat and wine with this money specifically
He consumes it "half-done" in a company of bad guys, "looking like a thief".

Part 1:

As we can see, each one is (more or less) a prohibition on its own.

So what exactly is the prohibition (as it is a לא תעשה) in this Mitzvah as it seems a combination of 4 independent Lavim (as the Gemmorah says many time עבר על שתים or עבר חמישה לאוים)?

Can it be a unique Mitzvah of a combination and that's why the Sages say it can never occur?

(Please make a pause and think on your own answer before continuing)

Part 2:

Turns out Rambam is not clear about the Mitzvah either:

In Mishne Torah Hilhos Mamrim (intro) he summarises it as a prohibition to rebel:

  (ט) שלא יהיה הבן סורר ומורה על קול אביו ואמו.
  9. For a son not to rebel against his father's and mother's instruction.

In other words, we're forbidden to rebel THRU/BY doing #2-4, so rebelling is the main part and stealing, buying, and eating are the details.

In Sefer Hamitzvot (לאו קצה also Hinuch רמח) he writes the opposite:

  " הזהירנו מהיות זולל וסובא במאכל ובמשתה בימי הנערות ובתנאים מתוארים בדין סורר ומורה. והוא אמרו לא תאכלו על הדם."

In other words, we're prohibited to eat [the meat and the wine] in such a way described above. So eating is the main part and the rest are details.

So which prohibition is it - rebelling or eating?

Part 3:

Mishnah Sanhedrin 8,5 says:

  "בֵּן סוֹרֵר וּמוֹרֶה נִדּוֹן עַל שֵׁם סוֹפוֹ, יָמוּת זַכַּאי וְאַל יָמוּת חַיָּב,"
  The wayward and rebellious son is judged on the basis of his end. He should die innocent and not liable.

So according to this Mishnah he does not transgress anything and dies innocent - so there's no such negative Mitzvah at all! So here's where I'm stuck.

Please help me to understand what Mitzvah is it.


texts: What are the earliest sources of Oral Law irrespective of Jewish denomination like Kariate Samaritan etc

texts:
I read Oral laws were forbidden to be written down by MOses and then due to a threat people started to write it down , Hence curious to know which is the first manuscript  on Oral law , most probably it seems to be written around the time of the pagan  roman empire which was considered as threat

What are the earliest sources of Oral Law irrespective of Jewish denomination like Kariate Samaritan , acceptance etc


texts: Would Chazal intentionally make a joke/pun?

texts:
Is making a joke in the Talmud something Chazal would do?
What makes me wonder is the gemara in Pesachim (9b), which, in discussing the concern that a weasel may drag chometz around the house and leave it in a spot already checked, makes the following exlamation:

וכי חולדה נביאה היא
Is a weasel (chulda) a prophetess?

It happens to be there is a prophetess who was named חולדה, as in  מלכים ב' פרק כ"ב פסוק י"ד, so... yes, חולדה נביאה היא. So, it seems to me that either Chazal were willing to put puns into the Talmud, or this was a highly coincidental unintended pun. Which is it?


texts: Should you say "Refu'ah Shleima" or "Hatov Vehameitiv" first to someone who has laryngitis?

texts:
Let's say that you have a fairly close friend who talks too much lashon hara. You try to warn your friend not to speak so much gossip, but, your friend doesn't listen. You're getting annoyed at all this chatter.
One day, you speak to your friend, and discover that s/he has laryngitis. You're thinking that's a good thing, because s/he can't speak lashon hara. But, at the same time, you also hope that s/he recovers from the laryngitis and s/he doesn't get sicker. What should you wish first?
Hatov Vehamaitiv because you as well as others can't hear lashon hara or
Refu'ah Shleima - a speedy recovery

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


texts: Levels of Soul ( According to Arizal, Pnei Yehoshua )

texts:
The Gemara in Masechet Brachot(10a) lists 5 worlds in which King David offered praises to Hashem( innards of his mother, when he was born etc.). In the Artscroll Edition one can find among the Notes a  commentary of Pnei Yehoshua who says that these "worlds" correspond to Nefesh,Ruach,Neshama,Chaya,Yechida and that one attains the Nefesh inside of the mothers womb, Ruach while being born ... Chaya with the age of Bar Mitzva etc.
I've once read that according to the Arizal only few people merit to complete their Nefesh in this world and even less to complete the Ruach etc.. Could someone explain the differing views and how exactly according to the Arizal someone attains these higher levels?


texts: A puzzle in the Steinsaltz’ Talmud commentary

texts: It is written in Shabbos 83a in the Steinsaltz edition of the Talmud that gentiles are designated the status of zav. The commentary explains that the reason is “So that a Jewish child will not grow accustomed to engage in sodomy with a gentile child.” Why is the text written as accustomed to rather than does not? It makes it seem like this kind of behavior is common and Jewish children should simply not grow accustomed to it.


texts: Why do we make a blessing on the blossoming of fruit trees (birkat hailanot)?

texts: What is the reason that we make a blessing on fruit trees which are about to blossom, known as birkat hailanot? Is there something unique about the potential blossoming of fruit trees versus any other natural phenomenon, which by and large we do not make blessings on, that necessitates a blessing?


texts:
As described in Ⅰ M'lachim 22 and Ⅱ Divre Hayamim 18, King Ach'av of Yisrael (the northern kingdom) suggested that King Y'hoshafat of Y'huda join him in battle against Aram. A number of Baal-prophets prophesied that they would be successful and should go to battle, but Y'hoshafat wanted to know what a Hashem-prophet had to say. So they fetched Michayhu ben Yimla. He prophesied that they would be unsuccessful in the battle against Aram (if they went) and should not go. Ach'av heard that but was certain of victory, so he ordered Michayhu jailed until such time as he (Ach'av) would return from battle victorious.
Ach'av died in battle.
What then happened to Michayhu: Was he released from prison? Killed? Allowed to rot there? And why? And, if he was released or killed, under what circumstances and when?


texts: Why add pain and travail to the birthing process?

texts:
After Adam and Chava went against the Will of HaShem, HaShem seems to give them some repercussions for their deeds. But why was it that HaShem said to Chava: 'I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children.' What has giving birth to do with this all?
That her desire shall be to her husband, so he shall rule over her desire seems logical after she went after her own desire. Even what HaShem told Adam seems to fit the whole context.
The only point I can't figure out is the reason for adding pain and travail to the birth giving process.


texts: Is a person allowed to use the same microwave for meat and milk? What about meat and fish?


texts: Would the orthodox Jewish community accept someone who wanted to convert?

texts: Would the Orthodox Jewish community accept someone who wanted to convert to Judaism as one of their own and accept them as an equal?


texts:
In most of my prayer books there is a line break before למען ירבו ימיכם in the second chapter of the Shema (see also this one from Vilna or Zhytomyr):

  וְהָיָ֗ה אִם־שָׁמֹ֤עַ תִּשְׁמְעוּ֙ אֶל־מִצְוֺתַ֔י אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם לְאַֽהֲבָ֞ה אֶת־יְהוָ֤ה אֱלֹֽהֵיכֶם֙ וּלְעָבְד֔וֹ בְּכָל־לְבַבְכֶ֖ם וּבְכָל־נַפְשְׁכֶֽם׃
   וְנָֽתַתִּ֧י מְטַֽר־אַרְצְכֶ֛ם בְּעִתּ֖וֹ יוֹרֶ֣ה וּמַלְק֑וֹשׁ וְאָֽסַפְתָּ֣ דְגָנֶ֔ךָ וְתִֽירֹשְׁךָ֖ וְיִצְהָרֶֽךָ׃
   וְנָֽתַתִּ֛י עֵ֥שֶׂב בְּשָֽׂדְךָ֖ לִבְהֶמְתֶּ֑ךָ וְאָֽכַלְתָּ֖ וְשָׂבָֽעְתָּ׃
  הִשָּֽׁמְר֣וּ לָכֶ֔ם פֶּ֥ן יִפְתֶּ֖ה לְבַבְכֶ֑ם וְסַרְתֶּ֗ם וַֽעֲבַדְתֶּם֙ אֱלֹהִ֣ים אֲחֵרִ֔ים וְהִשְׁתַּֽחֲוִיתֶ֖ם לָהֶֽם׃
   וְחָרָ֨ה אַף־יְהוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֨יִם֙ וְלֹֽא־יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַֽאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהוָ֖ה נֹתֵ֥ן לָכֶֽם׃
   וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטֽוֹטָפֹ֖ת בֵּ֥ין עֵֽינֵיכֶֽם׃
  וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֨ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃
   וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃

  לְמַ֨עַן יִרְבּ֤וּ יְמֵיכֶם֙ וִימֵ֣י בְנֵיכֶ֔ם עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹֽתֵיכֶ֖ם לָתֵ֣ת לָהֶ֑ם כִּימֵ֥י הַשָּׁמַ֖יִם עַל־הָאָֽרֶץ׃

Although in Emden, Heidenheim and Artscroll there isn't, and it doesn't seem to be a general minhag for Böhmen-Mähren-Ungarn countries based on this machzor from Prague. In the Torah scroll there is no line break either. Where does this minhag come from and what is its meaning?


texts: Did Miriam's well waters cause a need to use bathroom?

texts:
IIRC, the Manna was miraculously and wastelessly absorbed by the body.

Did the water they drank from Miriam's miraculous well also possess miraculous properties and was wasteless or it was regular and caused the need to micturate?


texts: Why not say mishna (M'nachos 61) means to exclude R' Y'huda?

texts:
There's a dispute between tanaim as to when the bikurim were waved (t'nufa): Rabi Eliezer ben Yaakov says they were were waved during viduy, while Rabi Y'huda says they were waved after viduy. (According to Tosafos, Suka 47:2, Rabi Y'huda may agree they were waved during viduy also, and the Sifre says they were waved both during and after viduy, but, anyway, Rabi Eliezer ben Yaakov holds they were waved only during viduy.)

Rambam rules in his Mishne Tora like Rabi Eliezer ben Yaahov.

Now, in M'nachos 61:1, the mishna says "אלו טעונות תנופה ואין טעונות הגשה לוג שמן של מצורע ואשמו והבכורים כדברי רבי אליעזר בן יעקב", that bikurim require waving "as Rabi Eliezer ben Yaakov says". The g'mara asks why it says "as Rabi Eliezer ben Yaakov says" if Rabi Y'huda also holds bikurim are waved, and offers two answers.

Why doesn't it answer "because it means bikurim are waved during viduy only"?


texts: I am a programmer and would like to begin contributing to an Open Source code base. What projects related to Judaism are under active development?


texts: If someone missed Meggilah at night, does he do it twice by day?


texts: Why was it so important for Hashem to create the 'mouth' of the ass

texts:
We read in Balak that the ass 'spoke' to Bilaam. This was a special miracle that an ass could speak, made during the six days of creation.

Hashem doesn't make miracles for nothing. What is the great lesson we can draw from this that made it so necessary?


texts: Birkat haMazon (Grace after Meals) during Sukkot outside the sukkah

texts: Since during Sukkot holiday one can have a meal with bread only in sukkah (i.e., only the sukkah space could be the one that will require you to say birkat hamazon, to be kovea seudah), if one ate in the sukkah, can he say birkat hamazon outside of the sukkah (possibly, there is a problem with shinuy a-makom and kviyut ha-seudah). What do you say?


texts:
Does a door to a balcony on second or third floor require a Mezuzah?  (The balcony has no stairs connecting to the ground.)

Update 03/01/2015: What I meant to ask was: Does a balcony door to a home need a mezuzah from a balcony. I had no consideration at all that an outside balcony needed a mezuzah.  It is not covered; I wouldn't think it was a room at all.


texts:
There are many items that are no longer tracked by the corporation. If there is an audit they would rather get rid of these items than try to track them now. In addition, aside from audits this equipment will most likely be destroyed if they do find it.

Can it be taken for personal use without explicit permission from the company?


texts: What is the source of the obligation to listen to the Sanhedrin once it left Jerusalem?

texts:
The source of listening to the high court typically comes from Devarim 17:8-10:

  If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, even matters of controversy within thy gates; then shalt thou arise, and get thee up unto the place which the LORD thy God shall choose. And thou shall come unto the priests the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment. And thou shalt do according to the tenor of the sentence, which they shall declare unto thee from that place which the LORD shall choose; and thou shalt observe to do according to all that they shall teach thee.

So after the Sanhedrin left Jerusalem and moved to Yavne (i.e not in the place which Hashem had chosen), what is the source that this commandment was still in effect?

Note: I saw in this pdf (top of page 5) that the Sifri (Devarim - Shoftim 153) brings part of the above posukim and says that the mitzvah includes when they are in Yavne (in so many words). The author then relays that there are other places where Chazal explain that the mizvah is in effect outside of Jerusalem, including in the Yerushalmi. This question ideally is mostly looking for those sources.


texts: What is the meaning of "May his name and his memory be erased"?

texts:
The worst Jewish curse is יִמַּח שְׁמוֹ וְזִכְרוֹ (Yimach shemo ve-zichro -- May his name and his memory be erased).  When people die, they go to Gehinnom, where they are judged and punished for their sins.  Within a year, they are either allowed into the World to Come (olam haba) or their souls are destroyed forever.  The latter is what the curse wishes.
How does that work in practice, in this world?  The names and memories of the wicked are not erased.  They remain in history books, and even in biblical injunctions to remember them.  (Remember Amalek!)  Is this discussed anywhere?
Collateral issue asked separately:  Is Gehinnom just punishment and judgment followed by verdict: Olam Haba or extinction, or can you do something there yourself (like repent)?


texts: Is there any reason for the order of the attributes "grace, kindness and mercy" in tefillah?

texts:
There seems to be a consistency in tefillah (prayer) that the attributes חן וחסד ורחמים - (my translation) "grace, kindness and mercy" - appear specifically in this order. Five samples that I can think of:

First bracha of Benching (Grace after meals)
Fourth bracha (Hatov vehameitiv) in Grace after meals
Last bracha of Amidah (Sim Shalom)
Extra paragraph added for Kaddish Derabanan (same words but in Aramaic.)
In Yekum Purkan said on Shabbat (words in Aramaic.)

Is there any reason as to why these attributes are mentioned in this specific order?

I surmised that it may have been imitating the 13 attributes, but, there, mercy רחום precedes kindness חנון.


texts: Does anyone know of a public domain recording of Tanakh chapters or verses?

texts:
The question title explains it all -- I'm looking for a public domain audio recording of the Tanakh.  For example, these people have recorded Genesis:
http://librivox.org/the-bible-the-book-of-genesis/

Thanks


texts:
Mishna, Maasros 1:7::

  הַשֶּׁמֶן, מִשֶּׁיֵּרֵד לָעוּקָה. אַף עַל פִּי שֶׁיָּרַד, נוֹטֵל מִן
  הֶעָקָל וּמִבֵּין הַמָּמָל וּמִבֵּין הַפַּצִּים, וְנוֹתֵן לַחֲמִטָּה
  וְלַתַּמְחוּי, אֲבָל לֹא יִתֵּן לַקְּדֵרָה וְלַלְּפָס כְּשֶׁהֵן
  רוֹתְחִין.

  Oil (is obligated in maaser, tithes), from when it descends into the
  ukah. Even though it descended, one may take it from the akal and between the mamal and the patzim, and put it into the chamita
  and the tamchoi (and it will not become obligated in maaser), but
  one may not put it into a pot when they are hot (for then it will
  become obligated in maaser).

(my translation)

What does an oil press look like? My friend and I are having some trouble understanding this mishnah. We share a basic understanding of what an oil press looks like, but we're not certain what all the pieces mentioned by the mishna are.


texts: The Minhag is to fill up an additional cup towards the end of the seder known as Kos Shel Eliyahu. I was just wondering what the various minhagim are as to what to do with it after the seder is over.


texts:
I have seen packages which just have the words "kosher, pareve" on them and no other hechsher can be found. Does that make it kosher, because the words is all the hechsher it needs?

Additionally, who certifies these products which just say "kosher"?


texts: Why were the Israelites not circumcised in the desert?

texts:
Genesis 21:4 (JPS)  And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him.

Starting with Abraham, the Israelite men were circumcised and a boy at the eighth day after birth. It was commanded again in the desert through Moses.

  Leviticus 12:3 (JPS) And in the eighth day the flesh of his foreskin shall be circumcised.

But the children born in the desert were not circumcised.

  Joshua 5:5 (JPS) For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised.

How is this possible? Did they disobey G-d and not circumcised their children in the desert?


texts: If we don't cook a calf in its mothers' milk, why can we use eggs with chicken?

texts: The Torah says that one should not cook a calf in its mothers' milk. This is the basis for the prohibition of eating milk and meat together. If this is the case, why is it not also illegal to cook a chicken with eggs, as it is frequently used for breading (e.g. in schnitzel)?


texts:
Should one put a mezuzah on a doorway that is shared with a non-Jewish (or a Jewish-but-non-mezuzah-putting) neighbor?

If yes, should/must one ask their permission first?  Should/must one tell them what one is doing?


texts: Bereshit 46:10, Shaul the son of a Cannanite Woman

texts:
Bereshit 46:10:

  וּבְנֵ֣י שִׁמְע֗וֹן יְמוּאֵ֧ל וְיָמִ֛ין וְאֹ֖הַד וְיָכִ֣ין וְצֹ֑חַר
  וְשָׁא֖וּל בֶּן־הַֽכְּנַעֲנִֽית׃

  Simeon’s sons: Jemuel, Jamin, Ohad, Jachin, Zohar, and Saul the son
  of a Canaanite woman.

Most commentors seem to assume Shaul is either the son of an actual Cannanite woman or of Dinah, who would have acquired such a designation due to events in Sechem.

We know very little about the mothers of most of Yaakov Aveinu's grandchildren, but the text seems to go out of its way to stress that Shaul is the son of a Cannanite woman and the other children are not. What, then, is the significance of this segment of the text?


texts: Significance of making kiddush specifically before eating

texts: What is the significance of making kiddush in general before we eat? Do the reasons differ between shabbat and chagim?


texts: What is the correct vowelization for the word יעמד in ויקרא ט”ז verse 10?

texts:
(In the fourth aliyah of shacharit Yom Kippur.)

All the sources I have put a chataf qamatz under the 'ayin. The question is what is under the yod: qamatz or qamatz qatan. I have sources that show both possibilities, but I do not have definitive texts that mark qamatz qatan. What do those texts say?


texts: Is there any source that claims a person who dies on Rosh haShanah is a Tzaddik?

texts:
I've seen multiple people tonight share a post claiming

in Jewish tradition, a person who dies on Rosh Hashanah, which began tonight, is a tzaddik, a person of great righteousness.

I was surprised to see this, as I've never anything like it before. Are there traditions that follow this custom? Are there any rabbinic texts that back this claim up?


texts: Accidentally ended שמע קולנו with העונה בעת צרה

texts:
What should you do if, on a fast day, you said Aneinu in Shema Koleinu and then accidentally continued with the conclusion for Aneinu, ברוך אתה ה' העונה בעת צרה, instead of finishing with כי אתה שומע?

If you remember within 3 seconds, should you correct it to שומע תפלה, even though there's no מעין חתימה?  If you remember later, should you go back to Shema Koleinu?  If you finished Shemoneh Esrei, should you start over?


texts: How could Peretz have had children before going to Egypt?

texts:
וַיְהִי בָּעֵת הַהִוא וַיֵּרֶד יְהוּדָה מֵאֵת אֶחָיו וַיֵּט עַד-אִישׁ עֲדֻלָּמִי וּשְׁמוֹ חִירָה.
בראשית לח:א
וַתָּסַר בִּגְדֵי אַלְמְנוּתָהּ מֵעָלֶיהָ וַתְּכַס בַּצָּעִיף וַתִּתְעַלָּף וַתֵּשֶׁב בְּפֶתַח עֵינַיִם אֲשֶׁר עַל-דֶּרֶךְ תִּמְנָתָה  כִּי רָאֲתָה כִּי-גָדַל שֵׁלָה וְהִוא לֹא-נִתְּנָה לוֹ לְאִשָּׁה.
בראשית לח:יד
וּבְנֵי יְהוּדָה עֵר וְאוֹנָן וְשֵׁלָה וָפֶרֶץ וָזָרַח וַיָּמָת עֵר וְאוֹנָן בְּאֶרֶץ כְּנַעַן וַיִּהְיוּ בְנֵי-פֶרֶץ חֶצְרֹן וְחָמוּל.
בראשית מו:יב

The math here simply doesn't work out.  We know the following:

Yehuda "descended" from his brothers after the sale of Yosef.
For his eldest son Er to marry Tamar, he must have been at least 13 years old.  Which means this marriage happened at least about 14 years after the sale of Yosef
Shelah was too young to perform yibum at the time of Onan's death, i.e. under 9 years old.  There was some period of waiting before Tamar decided to seduce Yehuda, and thereby become pregnant.  Therefore we could estimate aggressively that Peretz was born a year later, i.e. 15 years after the sale of Yosef.
22 years elapsed between the sale of Yosef and the family of Israel coming down to Egypt.  Therefore Peretz would have been at most 7 years old, maybe 8 if you really push the envelope.

And yet - he had two sons at the time?!
Meam Loez notes this apparent difficulty:

No apologetics there; apparently the author was comfortable with the concept of a seven-year-old being able to sire children.
I have not found any other sources that deal with this question.  I'm hoping for something of a somewhat more rationalist bent.  The only idea I came up with on my own is that maybe Yehuda actually married Bat-Shua before the sale of Yosef, but the story is recorded here as part of Yehuda's "descent", starting with the sale of Yosef.  Any sources that support me on this?  Or other sources with a different explanation?


texts: Removing facial hair by laser treatment (for a man)

texts:
May a man remove his facial hair with a laser treatment?
(that is the hairs that are normally ossur to remove by way of a razor.)


texts: When Rebbe Akiva anointed Shimon Bar Kochba as Messiah, what would that ceremony have looked like?

texts:
I am studying the early post-second temple period, and I am curious as to what sort of ceremony Rebbe Akiva would have performed when he decided to anoint Shimon Bar Kochba (at that time, to the best of his understanding) as Moschiach.

Was he just anointed King of Israel or was he actually proclaimed Moschiach?

Opinions seem to vary on this subject.