texts: The Meiri Berachot 21 (Peri Hadash, Keneset HaGedola and others) writes that in a case of Safek Deorayta Lehumra where one isn't certain after performing the action that he has fulfulled his obligation (i.e. Techelet) he still must perform the action. I know the Bet HaLevi argues with this. Who else is on the Bet HaLevi's side (if anyone)?


texts:
Would one be permitted to study the Tochacha on Tish'a B'Av?

It's not about the fast and is not mentioned in the list of things one may learn on Tish'a B'Av as it doesn't pertain to the destruction per se, but it is not a happy subject matter and ultimately does predict the destruction and exile.

And, if permitted, would there be a difference between learning the Tochacha in בְּחֻקֹּתַי and כִּי-תָבוֹא?

Any sources or conjectures appreciated.


texts:
Is there a halachic issue with referring to a Muslim imam by the title "Imam" (or "Imam __" with the person's name inserted in place of the underscore)?

Here are the thoughts that lead me to ask this question: The Arabic word "imam" means something like "leader" (according to Wiktionary), which seems like a pretty harmless term to use. On the other hand, perhaps lending this sort of kavod to a Muslim religious leader is inappropriate in that it legitimizes Islam, which we may not want to promote. (A possible precedent for this could be how Rav Moshe Feinstein writes ראביי instead of רב when he is referring to non-Orthodox Jewish clergy; even though both terms have the same etymological origin, Rav Moshe does not want to legitimize non-Orthodox Judaism through the use of the honorific רב.)


texts: Is there any time in the early morning on Shabbat in which I can eat and drink something without any question of it being considered eating before davening and kiddush?  For example, at 3, 4, or 5 o'clock in the morning?  Is there a certain time before netz or alot hashachar in which it's definitely acceptable to eat and drink on Shabbat morning?  Also, does the type of food matter?  As a second point, what if I wake up early during a weekday?  Is there a point at which I can definitely eat and it's not considered eating before davening?  is there a point I cannot begin to eat unless I first daven?  Is there ever a time at which I'd have to stop eating and drinking and wait until it's time to daven to eat or drink again?  Thank you so much for your help.


texts: What was wrong with David referring to Torah as a song?

texts: What is wrong with King David calling the Torah a song (tehillim 119:54, Sotah 35a) when the Torah calls itself such (Devarim 31:19, Nedarim 38a)


texts:
I'm an Italian noahide.

Here are some observations on Genesis 1: 1, about which I would very much like to know your opinion.

1 In most translations I have consulted, the verse is thus render:” In the beginning God created the heavens and the earth”. It is a very ancient translation, already found in the Septuagint: Εν ἀρχῇ ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν”. According to this meaning, if I am not mistaken, the conception of the "creatio ex nihilo" is founded, supported by many masters of the Jewish tradition including Rambam and Ramban. According to this exegesis, before this "beginning" there was nothing except HaShem, neither matter nor time.

2 In the translation edited by Judaica Press, however, this is the version: "In the beginning of God's creation of the heavens and the earth”. This second interpretation, if I understand correctly, does not see "the beginning" in the absolute sense, but only as the beginning of the described creation, thus opening the possibility of hypothesizing that:

-God may have created and then destroyed other universes before creating the one in which we live;

-God may have created this universe using a matter that existed before the "beginning" (I have also read some articles written by Orthodox Jews who support the creation of the universe from a pre-existing matter).

Instead, I was very surprised by these two statements:

3 Rambam, in his monumental "Guide for the Perplexed," says that Genesis does not actually test the creation of the world, because his words in this sense could have an allegorical meaning, such as those that would make one think of a body dimension of God.According to Maimonides the Tanakh does not prove neither the eternity of the world nor his creation, and if we must adhere to the theory of creation it is because the theory of the eternity of matter seriously endangers religious faith;

4 The great rabbi, philosopher and poet Yehudah ha-Levi says, in his famous work "Al Khazari"(I,67):

“The question of eternity and creation is obscure, whilst the arguments are evenly balanced. The theory of creation derives greater weight from the prophetic tradition of Adam, Noah, and Moses, which is more deserving of credence than mere speculation. If, after all, a believer in the Torah finds himself compelled to admit an eternal matter and the existence of many worlds prior to this one, this would not impair his belief that this world was created at a certain epoch, and that Adam and Eve were the first human beings.”

How do you see these multiple positions?

I express my personal reflection: I do not know what is the most precise meaning between "in the beginning" and "in the beginning of”, but I believe that to hypothesize previous creations, by God, of universes that have disappeared today ,or the creation of this universe from pre-existing matter, provided it is always created by God, does not pose problems with regard to the biblical faith; but I am of the opinion , without obviously wanting to disrespect the great Rabbi Yehudah ha-Levi,that the theory of eternal matter is incompatible with the monotheism taught by the Tanakh. In fact, if the matter were eternal wold not be  born of an act of God's will and this, in my opinion, would necessarily lead to one of the following two conclusions:

-There would not be one God but two gods, HaShem and matter, because both of them would be eternal and therefore "autonomous" from one another;

-God and matter would coincide: it would reach a pantheism that would destroy the principle of HaShem’s transcendence and His irreducible "otherness" compared to any other existing reality.

As for the possible "allegorical" sense of which Rambam speaks, I do not know what to think.


texts: Can a deaf person read the Torah or the Megillah on Purim?

texts:
As a hearing impaired individual that can often be classified as deaf, I face discrimination on a daily basis. Not so much in my Jewish community, but out in the world.

As I was reading the Mishnah, I came across a section that I found extremely offensive. Megillah 2.4:

  "All are eligible to read the Scroll excepting one that is deaf or an
  imbecile or a minor. R. Judah declares a minor is eligible."

This Mishna seems to lump deaf people in the same group as "imbeciles." While I do recognize that this was written in a completely different era before there was PC -- it still perturbs me.

Is this law still enforced - can deaf individuals can actively engage in recitation of the Scroll during Purim?

Also, this leads me to wonder, can a deaf person recite the Torah in general? I understand that correct pronunciation of the Torah is key, but deaf people are not necessarily mute. Why were they singled out (in regards to the Scroll during Purim)?

It seems sad to deny someone the blessings of reciting Scroll/Torah because of a physical disability that they didn't choose, and when they have alternative ways of reciting Scroll/Torah. Can these alternate ways be deemed just as valid?

What is the accepted practice?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
I have seen the word Mashiach spelled with an “o” and sometimes with an “a”.

Is there are a difference? Does it matter?


texts: Was every commandment on the Tablets inscribed with a different finger of G-d?

texts:
In continuation to "the-importance-of-the-tablets-being-written-with-g-ds-finger":

I heard in Hagada of Pesach, when the Rabbis discuss the number of the plagues they compare it to hands and fingers. Some say that the 10 (main) plagues correspond to 10 fingers in a way that every single plague correspond to a specific finger.

When G-d inscribed the 10 commandments on the Tablets, did He use all of "His" 10 fingers for the 10 commandments - one finger for one commandment or all of the commandments were written with one (same) finger?


texts:
When Avrohom and yitschok came before har hamoriah for the akaida they both recognized that it would take place top of the mount for they saw from afar the divine presence radiating atop thus they went up,

When it came to yakov when he slept on the same place it was not so, Why did not yakov realize the holiness of the mount until after the dream ?


texts:
After two decades of deliberation, the USA's Food and Drug
  Administration has approved the first ever genetically engineered food
  animal, a fast-growing Atlantic Salmon called AquAdvantage salmon.

  According the agency, which announced the approval Thursday, the
  modified salmon are safe to eat, equally nutritious as other salmon,
  and should pose no threat to the environment.

  First created in 1989 and submitted to the agency for approval in
  1995, the Atlantic salmon are modified to carry a growth hormone gene
  from Chinook salmon. That gene is further engineered to be under the
  control of a tiny bit of DNA, called a promoter, from the eel-like
  ocean pout fish. In general, DNA promoters are non-coding sequences
  that help control the expression level of a gene—how much protein
  product is synthesized from the gene. With the engineered promoter
  boosting hormone production, the modified salmon grow to market-size
  in about half the time of conventional Atlantic salmon.

["FDA approves first GM food animal—Atlantic salmon," by Beth Mole, ars technica, Nov 19, 2015]

Atlantic and Chinook salmon are kosher, but ocean pout is not kosher.[Source]

Is AquAdvantage salmon kosher?


texts: Is someone allowed to enter into a church to please his father or save a life?

texts:
Let's suppose that someone is a Jew by conversion (Ben Noach) and his father is Christian. If he goes to church (assuming that in the church they practice idolatry by worshipping the trinity) just to make his father happy would this be a violation of Halacha?

Let's suppose this person isn't absorbing anything, isn't singing, isn't believing in the idolatry, but is just there to make his father happy. Would we be lenient and permit him to enter a church?

A second case would be a Jew that goes to a church to save another Jew from idolatry, as it would be considered as saving a life (from a capital sin of avoda zarah). I saw a Rabbi talking about some Jews that did this to rescue other Jews from the idol worship of Christianity.

What are the halachic opinions?


texts: Within Judaism is there a tradition of interpreting individual letters such as with YHVH

texts:
Two recent questions on Christianity Stack have got me thinking about the way some people interpret the divine name.  One answer gave this interpretation:

Yod - י Hand
Hey - ה Open Window, to reveal
Vav - ו Nail / Tent peg
Hey - ה Open Window, to reveal

Another answer came up with this interpretation:

Hey = Behold
Vav = Nail
Yod = Closed Hand

I would like to know if this interpretation of Hebrew letters is accepted within Judaism and also something about the history of ascribing meaning to letters.

This is my first venture into Mi Yodeya so please be kind - I have a genuine interest in this subject and would like to know more. Also, I have no idea which tags to use, so any helpful suggestions would be appreciated.  Thank you.


texts:
I am looking to purchase a new Shulchan Aruch to be used as a reference set.  I am having trouble finding reviews online (about which I am not so surprised).

Can anyone recommend a set of Shulchan Aruch, based on personal experience, which satisfies the following guidelines:

Clear print: type-set laser-printed pages, not photocopies.
Sources: A reasonable amount of in-line sourcing of externally cited material
Strong binding: Binding is reinforced and does not fall off through normal use
Edited: Is not full of typos, and perhaps even has sourced corrections based on external sources.

Note: I cannot afford a Ferrari, nor can I afford a Friedman Shulchan Aruch.

Thank you!


texts: How does one compete in a exclusively Jewish market (Judaica, kosher food business etc.), in the face of issues like taking away a competitor's marupia?


texts: Is there any source for what Hashem's voice sounded like when he spoke to Moshe Rabeinu? Like was it a man's voice or a woman's voice? Gruff or sweet? What type of accent? Middle Eastern,Ashkenaz, European?


texts: Do sefirah mourning restrictions occur on Isru Chag?

texts:
Many North African Jews celebrate the day after Pesach (which is Isru Chag) with the festive Mimouna. Does such a party atmosphere conflict with the customs of mourning during sefirat haomer? Could one just as well get a haircut on that day?

More specifically, is Isru Chag not included in the mourning customs of sefirat haomer?


texts: Is the passage repeated during the reading of Zachor the only place such a question arises?

texts:
When we read Parshas Zachor shortly before Purim, we repeat a passage. According to the Mishneh Berurah 685, there is a dispute concerning the vowels that belong here.

One possibility would seem to be that this the only such dispute as to the vowels in the Torah.

Another would seem to be that there other comparable disputes, but we resovle them simply because no scriptural obligation is at stake, while because this reading is a scriptural obligation we resolve it stringently by reading according to both views.

If the latter -- that is, if there are other disputes -- do all Jews resolve them in the same way today? How did that happen? Where is all of this recorded?


texts: Remote Operation On Shabbos, from a different time-zone (pre or post shabbat place)

texts:
Simple Theoretical Question.

What halachic considerations are involved in the following scenario?

I arrange with my friend/relations in California (covers the 10 hours from beginning of Shabbat), and Singapore (covers 5 hours till end of Shabbat )  to check the temperature in Israel or my home, and control my air conditioner.

To be absolutely clear, the person in the non-Shabbat time zone checks the temperature, and if in their opinion it is neccessary, they use the air conditioner  to change the room temperature. The people in the Shabbat time zone are not involved in any way.


texts: Why risk to rush to Achashverosh if the decree is due in 11 months?

texts:
Someone related this question at the s'udas Purim:

Haman's decree was promulgated on the 13th of Nisan and would not take effect until the 13th of Adar following. Yet, Mord'chay urged Ester to seek redress from Achashverosh immediately. This would not be surprising, except that she had told him she had not been called to Achashverosh in a month, so was risking her life: why not wait until she would be called (which would surely happen with time to spare before Adar)?


texts:
While dancing on Simchas Tora, people sing a song with the following lyrics (except that I may very well have some of them wrong):

  אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ
  וּמַה נָּעִים גוֹרָלֵנוּ
  אַשְׁרֵינוּ מַה טּוֹב חֶלְקֵנוּ
  וּמַה יָּפָה יְרוּשָׁתֵנוּ
  בְּדֶגֶל אֲגֻדָּה בְּאוֹר הַתּוֹרָה
  כִּי טוֹב סַחְרָהּ מִכָּל סְחוֹרָה
  כִּי טוֹב סַחְרָהּ מִכָּל סְחוֹרָה
  חַיִּים בָּנוּ עֹז וְאוֹרָה
  חַיִּים בָּנוּ עֹז וְאוֹרָה
  בְּדֶגֶל אֲגֻדָּה בְּאוֹר הַתּוֹרָה

(I've hardly ever heard it other than on Simchas Tora.) Does anyone know the song's correct words, or its provenance (lyricist, composer, date, etc.)?


texts: Why should God punish the firstborn of another nation that was in Egypt?

texts:
The Pasuk describes the victims of the plague of the firstborn as follows:

  It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal.
  כט. וַיְהִי | בַּחֲצִי הַלַּיְלָה וַיהֹוָה הִכָּה כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר פַּרְעֹה הַיּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשְּׁבִי אֲשֶׁר בְּבֵית הַבּוֹר וְכֹל בְּכוֹר בְּהֵמָה:

Rashi commenting on this verse states that foreigners were included in this plague:

  "smote every firstborn": Even [a firstborn] of another nation who was in Egypt.
  הכה כל בכור: אף של אומה אחרת והוא במצרים

What is the reason for God killing the Foreigner who was visiting Egypt?  How is that משפט (justice)?


texts:
Related to The age of Machir's Sons the Stone edition on Bamidbar 32:40, when discussing the textual reference to Machir says that the text means Machir's descendants. But then it says,

  Ramban and Chizkuni suggest that Machir may have enjoyed the longevity of many of the ancients and actually lived to enter the Land.

I haven't read the Ramban or Chizkuni inside but how do they reconcile this claim with the curse in Bamidbar 14,29 that everyone over 20 years old was slated to die in the wilderness because of the sin of the spies?


texts:
Is someone who suffers from asthma and needs to use a nebulizer to make it easier for them to breath (not pekuach nefesh) allowed to use it on Yom Kippur? (In a way of course that it'll be turned on for example by using a Shabbos Clock.) Is the inhaling of the mist/steam/whatever comes out considered to be like drinking or not?

(This is a theoretical shailo that I'm only looking for sources on or possible re'as to formulate a teshuva to this.)


texts: In the past, I have found often that I can't go through all of the Kinnos during the service without rushing or skipping them. Are there any  particularly important or interesting Kinnos that I could focus on?


texts:
I'd like to know what bracha to say on smelling thyme.

Does it have סימני אילן as described in the helachos of borei pri haeitz? Biur Halacha on 216:3, "עצי בשמים", concludes that it needs to have the same criteria in order for it not to be a safeik.

From Googling "thyme", it's an evergreen, so it doesn't die out and regrow. As far as I can tell it grows a stem, and when the stem finishes growing, then the stem grows leaves - but I'm not sure about this. Biur halacha ibid. sends you to Rema on 203:2, where Rema explains why strawberries are not eitz.

I'm pretty sure it's eitz, but I would like confirmation.


texts: Why are there colored splotches on the pages on many Jewish texts?

texts:
On many editions of the Chumash, Talmud, and even many more-modern books, you look at the side of the book (opposite the spine) and there are random colored splotches printed on the pages.  (For instance, the HaMaor edition of the Mikraot Gedolot Chumash has red and blue splotches.)  Any idea why those are there?

Example:


texts:
The Pri Etz Hadar, as incorporated in the Chemdas Yamim, tells us of the idea of making a Tu B'Shvat Seder. It seems that most people (such as here, here and here) assume the Seder is meant to take place at night. I conjecture that they take the parallel to the Pesach Seder as an indication of the time of day. However, the Chemdas Yamim does not say clearly when the Seder is indeed meant to occur. In fact, in a number of places (such as here in the first paragraph) he uses the term בעצם היום הזה, which I would take to mean that the Seder should be had at noontime or at least during the day, as that phrase usually means.
Does anyone know of a clear source text that states when the Seder should take place?


texts: Is watching via webcam valid for cholov yisroel?

texts: Would milk be considered cholov yisroel if someone was watching via webcam?


texts: Davening for personal matters on Shabbos

texts:
Today we took out 3 Sifrei Torah because it was Shabbos, Rosh Chodesh, and Parshas HaChodesh.  Although we open the Ark every Shabbos and that is always a time of Heavenly Mercy, the Sefer Heichalos from R' Yishmael Kohen Gadol says when there are 3 Sifrei Torah, this is an even more propitious time for prayer because of the incredible Heavenly Mercy that exists when 3 scrolls are removed.

Why are we allowed to daven for personal matters on Shabbos when the Mishna Berurah 188:9 says one may not daven for his own needs on Shabbos unless the prayer is part of the regular service? The implication of the Sefer Heichalos is that we should ask for salvation and assistance in our own way.


texts: what is the hebrew word for new, renewed, fresh, etc

texts:
If the ancient Hebrew word CHaDaSH means NEW, then what is the Hebrew word for RENEWED?
If the ancient Hebrew word CHaDaSH means RENEWED, then what is the Hebrew word for NEW?


texts:
Since והיה generally refers to something not bad,

Vayikra Rabba (11:7) -  כל מקום שנאמר ויהי אין שמחה והיה אין צרה

why does Avraham use the word to start the following potentially tragic statement (Bereishis 12:12)?

וְהָיָ֗ה כִּֽי־יִרְא֤וּ אֹתָךְ֙ הַמִּצְרִ֔ים וְאָֽמְר֖וּ אִשְׁתּ֣וֹ זֹ֑את וְהָֽרְג֥וּ אֹתִ֖י וְאֹתָ֥ךְ יְחַיּֽוּ׃
If the Egyptians see you, and think, ‘She is his wife,’ they will kill
me and let you live.


texts:
I was looking on Seforim Center a bit earlier to find an edition of the Chofetz Chaim's hilchot tefillin (in Mishnah Berurah chlk. 1, simanim 25-45). I came across a very nicely typeset edition by Oz Vehadar and I was wondering whether it had the author's Mishnat Sofrim which deals with the forms of the Hebrew letters.

Does this, or another nice edition of the M"B include the Mishnat Sofrim?


texts: Is it permitted to take extra food from a buffet?

texts:
If you're at a hotel and there is a buffet meal, and you can take as much as you want, is there any problem taking a few extra rolls or any of the food back to your room for later?
I assume if I'm not hungry or able to eat now then there would be no problem taking for later as I'm taking the same amount they are offering. But if I'm eating now, A. Do we think the hotel cares how much I take or if I take some for later?
B. Assuming the answer is no, if I ask a waiter and he says fine, is that enough? Or do I have to ask the management or somebody in a more authoritative position?


texts: Three days through/in the wilderness: to where?

texts:
In shemot 3:18 Adonai commands Moshe to tell the King of Egypt: 'nelacha-na derech shloshet yamim bamidbar venizbecha laHaShem Eloheinu'-'let us go a journey of three days into the wilderness, to sacrifice before HaShem our G-d'.Shemot 5:3 describes this event, but Pharoh refuses to let them go. This is why Moshe repeats this message in 8:23.

Question to what was this three day journey (a way of three yamim long) refering to? (to which place or event?)

side notes:

After Pharoh let them go, the splitting of the Yam Suf etc. they arrive at the wilderniss, trafel for three days and arrive at Marah (Bamidbar 33:8).

Yom could also refer to a time period and the verse of 19:1 reads: BaChodesh Hashlishi.. after three months they arrived at the Midbar Sinai.

Pesach: the lamb kept for three days..


texts: Are Vikings ever mentioned in the works of the Rishonim or Geonim?

texts: Are Vikings ever mentioned in the above works?


texts:
Sefer Shemos opens up with listing Yaakov's sons' names, the fact that they all died, and the fact that the Jews multiplied so rapidly.

My question is: We know most of this already. Why is it repeated? Their names are mentioned several times throughout Parshios Vayeitzei through Vayechi. The fact that at least Yosef died is the last passuk of Bereishis, but we wouldn't know that all of the brothers died before the slavery started without that passuk (see Rashi to Shemos 6:16). And we know that the Jews multiplied rapidly from Bereishis 47:27. So why doesn't Shemos open up with "After Yosef, his brothers, and that entire generation died, a new king arose..."?

EDIT: Apparently there is a debate about whether there are unnecessary words. I guess this question only applies to those who hold there are not.


texts: What do you do if your Shabbos host serves chocolate chip challah?

texts:
Based on this shiur from R. Sobolofsky, chocolate chip challah is no different from chocolate babka or other cake and thus has the bracha of mezonos

If that is the case, one would only be able to make ha-motzei on such challah if he is koevia seudah on it. According to R. Yaakov Luban's article "The Mezonos Roll... Is It a Piece of Cake?", footnote 8, there are three ways in which one can be koveiah seudah on mezonos:

You eat an average person's full meal's worth of just that mezonos.
You eat what is enough for you personally to be satisfied for an entire meal.
You treat the mezonos as bread and eat enough of it along with other foods to be equivalent in amount to a regular meal with bread and other foods.

So the problem is: if you hold position 1) or 2), there might not be enough of the mezonos for you to fulfill the requirement (especially at a large dinner where everyone just gets the usual kazayis size piece of challah). So what should one do?


texts:
According to Vayikra we have:

ז  וְאֶת-הַחֲזִיר כִּי-מַפְרִיס פַּרְסָה הוּא, וְשֹׁסַע שֶׁסַע פַּרְסָה, וְהוּא, גֵּרָה לֹא-יִגָּר; טָמֵא הוּא, לָכֶם.
7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.

Nowadays it's possible to mimetize flavours and aromas. Artificial Flavors are flavors that have been created for food that do not exist in nature or simply an attempt to clone a flavor found in nature.
Most artificial flavors are specific and often complex mixtures of singular naturally occurring flavor compounds combined together to either imitate or enhance a natural flavor.
Many flavorants consists of esters. They are creadted in laboratories.
The question is: Is it any wrong to have food with artificial flavours of non kosher foods?such as food with bacon flavour?(because it is not the bacon itself)
If not, why?


texts: Ana B'Koach authorship and the 42 letter name of Hashem

texts: In my Artscroll siddur it tells me that the hymn Ana B'Koach was written by the tanna, Rebbi Nechunia ben HaKana and that the first letter of each word can be used to form the 42 letter name of Hashem. I would like to know what the source for either of these claims, authorship and letters spelling out the shem Hashem, is.


texts: Is there a problem with two people lighting a double chanukiah?

texts: Is there a problem with two people lighting from a chanukiah that has two Shamashes and 16 candles? Say, Shamash, 8 candles, Shamash, 8 candles, all on one structure?


texts: Can a shrunken head be used for simanim?

texts: Not that i expect anyone would ever do this... but could someone use a shrunken head for the l'rosh v'lo l'zanav siman on Rosh Hashanah?


texts:
We always hear about din vs. rachamim, which got me thinking: If rachamim is made up of chesed and gevurah, then what are the components of din?

I find it interesting or else inexplicable that the opposite of din would already be half composed of something very much like din, namely gevurah. (I know all the sefirot include each other, but this goes further.)

This random kabbalah page says that tiferes is supposed to "lean" a little bit toward chesed. If so, I could see din as being the counterpart that "leans" a little more toward gevurah. But I don't even know if the premise is true. So what is din, actually?


texts: Why would a shul face the wrong direction for davening?

texts: Does anybody have an idea why the Chaim Berlin Alumni Minyan in Brooklyn  (Ave I and East 13th Street) has a shul in which the Aron Kodesh is facing almost completely opposite from Mizrach and the mispallilim daven in the wrong direction? As far as I know, it is the only shul in Brooklyn that faces the wrong direction.


texts: Intentionally mispronouncing lashon hakodesh in religious services

texts:
With regard to written texts, a Torah is invalidated if the same character is written for what should be distinct letters (e.g. כ and ב). However, with regard to the spoken language and people who are unable to pronounce a letter correctly, the Midrash (Shir HaShirim Rabba parsha 2, on Shir HaShirim 2:4 [hattip @DoubleAA]) interprets the verse "ודגלו עלי אהבה" to say that G-d counts their intent, not their spoken words (the case used in the derash is the extreme example where one read "ואהבת" ["and thou shall love"] as "ואיבת" ["and thou shall hate"]).

If, however, someone is able to pronounce the sounds correctly but was taught by their teachers the wrong pronunciation, and never bothered updating his pronunciation even after finding out the error, is his mispronunciation halachically valid (e.g. for kriyat shema, parshat amalek, tefilla, etc.)?


texts: How was Israel's livestock fed in the desert?

texts:
The Children of Israel were fed the Manna for 40 years. But how were the numerous heads of cattle which accompanied them out of Egypt fed?

What information is available in the Torah and the Midrash?


texts: How do you motivate a teen who has no interest in Davening?

texts: Recently I met a 13-year-old who simply has no interest in Davening (praying). What would be a way of motivating such a kid to Daven?


texts:
The Sefarim discuss (see Hobot Halevavot, Michtav MeEliyahu etc.) the idea of being Mishtadel (making an effort) for one's livelihood but believing that the Hishtadlut (effort) has absolutely nothing to do with one's income.

I have heard from Rav Yoel Ashruv that the proper Hishtadlut one should do is as follows, for example: if nature demands that one work 60 hours a week to get a livelihood, he should work 45 or 50 hours a week.

What is the source for the words of Rav Ashruv? I asked my older brother who says he's never heard of such a thing. What do the sources have to say about how much Hishtadlut one should do for livelihood?


texts: Why do conservative Jews wear a tallit like a shawl?

texts:
I have had the opportunity to pray with conservative men several times both in orthodox and conservative synagogues. Inevitably the conservative men I prayed with wore their tallit like a shawl unlike the orthodox way which has the garment laying such that 2 of the fringes are in front of the person and two are behind. I would like to know if there is a reason according to the conservative movement as to why the tallit is worn in this fashion.

Example:


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can one be counted in a minyan if one has already davened?

texts:
Can one be counted in a minyan if one is present for Minchah/Ma’ariv but has already davened Minchah?

Related question: Should I alter my schedule to daven Minchah with a minyan?


texts: What is the origin of the minhag to recite psukim having 3 words?

texts:
A few weeks ago, I saw in a Siddur (I wish I could recall which one. It's not one of the "popular brands") a section at the end of Shacharit saying that there is a minhag to recite verses from the Torah that have exactly 3 words. I know that this is the minimum pasuk length. so I guess that makes the number 3 special, in some way.

What is the origin and reason of this minhag? Are there any specific groups of people who are diligent to follow this minhag?


texts: What does "נגללים" mean about the tablets?

texts:
The commentary of the Rav (R. Ovadya) to Avos chapter 5 "והלחות" reads:

של סנפרינון היו ארכן ששה ורחבן ששה ועבין שלשה כאבן אחת שארכה ורחבה ועביה שוין ונחלקה לשנים ונגללים היו וחצובים מגלגל החמה
They [=the tablets] were of sapphire[?]. Their length was six [handbreadths], their width six, and their thickness three, like one stone whose length, width, and thickness are equal and that's divided into two. They were [???], and were quarried from the sun orb.

I can't translate "ונגללים" (the part I substituted with "[???]"). Anyone know what it means? The word usually means "rolled", as far as I know, but I don't know what that would mean in this context.


texts: What is the decree of Toledo (תקנות הנישואין של קהל טוליטולה)?

texts:
What is the decree of Toledo? I am not understanding it (I am not good with reading Hebrew). Something to do with the wife inheriting (half of) her husband's property? (I always thought she does not inherit him at all.)

Please explain the decree in general (and some details), and if it is binding today.

Sources:

https://www.sefaria.org/Tur,_Even_HaEzer.118.1

and תקנת טוליטולה here:

https://www.sefaria.org/Tur,_Even_HaEzer.90.1


texts: Prohibition of eating before hearing the shofar. Source and exceptions

texts:
The question is additional to the question of eating before praying in the morning.

Where is the source for not eating before hearing the shofar?

Is there a permission to eat something in order to help my digestive system start in the morning?


texts: (Seeking Original Source in  Yechave Daas ) Limiting instances of doing something 3 times becoming a neder

texts: According to Harav Musafi Shelit"a (Q&A 74259) (and I'm sure earlier sources), if you do a "Hanhaga Tova - good deed" three times you need Hatarat Nedarim. I believe Harav Ovadia Shelit"a in his book Yechave Daas holds that this only applies for Hanhagot mentioned in the Shulhan Aruch. Can anyone provide the source in Yechave Daat where he says this?


texts: Why is Yismach Moshe in the Shabbat Amidah?

texts:
On Shabbat morning, the fourth Amidah blessing includes Yismach Moshe:

"Moshe rejoiced in the gift of his portion: That You called him a faithful servant. A crown of splendor You placed on his head when he stood before you on Mount Sinai. He brought down two stone tablets in his hand, on which is inscribed the observance of the Sabbath. So it is written in Your Torah..." [then the Veshameru]. [ArtScroll translation]

(1) It is odd. Why is it there?  What would be lost if it were removed and we went right to Veshemeru, which is a Torah quote [Ex. 31:16-17] that is more illuminating?

(2) Who composed it and when was it introduced in the siddur?

Background note:
Rashi wanted it out, but he was obviously ignored.  In Sefer Manhig, Hilkhot Shabbat #20, p. 150, we see: Rashi would not say Yismach Moshe, but would say “You chose us.” He would say: “Hashem, our God, gave us Sabbaths for rest.” Because he didn’t know what the connection was between Shabbat and Yismach Moshe!.. But [his grandson] Rabbeinu Tam restored the matter to its original glory.


texts:
I'm looking to gather some more background, context, sources and opinions, regarding Achashverosh's Jewishness, or lack thereof.

This was inspired by a recent similar question, and, in fact, much of this question's content was copied therefrom.

So, to the issue:

Many well-known midrashim pose Achashverosh (the one in m'gilas Ester) as a gentile leader. I'm sure we all learned these at one point or another. On the other hand, reading the m'gila as a "story", focusing on the p'shat, but taking into account the historical and cultural context (as supplied by Jewish sources) in addition to relevant background added by other books in the Tanach, it would seem that there is no evidence or basis for the "gentile figure" theory, but rather the evidence seems (at least to me) to point in the opposite direction. (I'm not keeping these details close till there are some answers. I'll share them! (a) When he heard Haman's plot, he agreed; but as soon as he heard that the nation in question was the Jews, he relented. Not the mark of a gentile in those days. (b) 10:1 seems irrelevant in a book of Tanach unless it's to communicate the story of a Jewish king. (c) Ester, although she refused any special cosmetics, is not described as having made herself repulsive, as might be expected by a Jewish girl who's being sought by a non-Jewish suitor.)

Now, taking into account the intended ambiguity, which is one of the most fundamental motifs of the m'gila, and the obvious historical distance, I don't expect to find "the one true history"....

But I am interested in hearing, what is the basis for the "gentile leader" theory? Is there evidence for this, or is it "just" midrash* ? What was the original source? (Obviously besides the midrash itself, and the persuant discussions in e.g. g'mara*... ) Or, alternatively (and preferably), sources and explanations for the opposite theory?

(*) I'm not belittling the importance of those midrashim or the discussions in the g'mara, of course, but it is both important and extremely difficult to discern which stories are intended to be accepted literally, as "historical fact", and which not. Hence this question.


texts: Is there a source for the idea that a woman who has seven boys in row gets automatic entrance to Gan Eden?


texts: In Megillas Esther 3:2 we are told: וּמָרְדֳּכַי--לֹא יִכְרַע, וְלֹא יִשְׁתַּחֲוֶה. Why is this sentence in future tense? Why does it not it say לא כרע ולא השתחוה, in the past tense?


texts: Are there required "ritual/daily" prayers in Judaism?

texts: I have a question about the daily prayers of Judaism. I noticed on my trip to Jerusalem that a lot of those practicing Judaism got up at a certain time in the morning on the plane and faced a wall and prayed with a book in their hand. My question is why did they do this? Is there an obligation in Judaism to recite certain prayers at certain times, or do Jews pray only when they are inspired to do so?


texts:
Who knows three hundred nine?
?תשעה ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 309.
Swim not in the waters of lazy gematria.
Check out mi-yodeya-series for the previous three hundred eight entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: It has become common practice to refer to most meforshim by acronyms of their name (eg Rashi, Rosh, etc.). When and why did this practice start, and is it proper?


texts:
Who nose the power of your knows?
עז אפך - מי יודע?
King David, in Psalms 90:11, asks this question, implying that there is Jewish significance to the power of your nose.
Of course there is.

"Antisemitic caricature shortly after the big bang at the stock exchange in Vienna", Geschichte Österreichs, 1873. Public Domain
But really, what, according to authentic sources in Judaism, is the power of your nose? King David wanted to know, and so do I. The more significant within Judaism and the more intrinsically dependent on nasal knowledge, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Nosy gematrias are fine, but not lazy ones.

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


texts: Are all non-human creations reincarnations?

texts:
I have heard from my Rav and during a few derashot of HaRav Eliyahu Mansour that a neshamah previously brought into 'Olam HaZeh in human form, but needing additional tiqqun (i.e. soul correction) and no longer being able to achieve such tiqqun in human form (HaRav Mansour recently quoted an opinion that a neshamah can descend in human form a maximum of three times), can return to This World in other forms (i.e. animal, plant or inanimate form).

I'm no mequbal (i.e. Qabbalist); but, assuming my understanding above is correct, does that mean that every non-human creation is necessarily a gilgul (i.e. reincarnation) of a neshamah that was previously brought into This World in human form?


texts: What did it use to mean for a kohen to get a second aliyah?

texts:
If there is no levi present in the synagogue, the second aliyah is given to the kohen who received the first aliyah. (Shulchan Aruch Orach Chaim 135:8)
Now, originally only the first and last olim recited the blessings preceding and following the reading, respectively. All other olim recited no blessings at all, and simply continued reading from where the previous oleh left off. (Megillah 21b)
That being the case, where no levi was present, how would one differentiate between the kohen's first and second readings? Did there use to be a different practice that was followed in such a situation?


texts: How do we understand G-d's attribute of "wisdom"?

texts:
In various places in tefillah, we speak of G-d as having or using his "wisdom" (E.g. in Asher Yatzar and in the Hame'ir La'aretz of Shacharit.)

To understand G-d, we try to attribute human-like characteristics. With man, "wisdom" or chachmah, as I understand (no pun, here) means the ability to discern useful from useless information and knowledge.

How are we to understand G-d's attribute of "wisdom" by comparison, if, indeed, we can compare?


texts: I grew up with my father wearing a Kittel at the Seder. My father wore a Kittel at the Seder immediately from when he got married. Over the years I have heard that some people do not wear a Kittel the first year, and in some instances only the one leading the Seder wears a Kittel. Who wears? Starting when? When not? Why? (sources please)


texts:
It's a Jewish tradition to serve malt whisky at simchas and to drink this also on Purim (in addition to wine at the seuda).
From where does this custom derive?

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


texts:
Note that a spring is usable as a mikva for some purposes (e.g., a zav or m'tzora's dipping) and in some conditions (viz, with fewer than forty s'a and/or while not pooled) that a mikva is not. Sometimes, though, stuff can happen to spring water, after it has come out of the earth, that renders it no longer considered spring water. For example, Mishnayos Mikvaos 5:2 says:

העבירו על גבי כלים או על גבי ספסל רבי יהודה אומר הרי הוא כמו שהיה רבי יוסי אומר הרי הוא כמקוה ובלבד שלא יטביל על גבי הספסל
If he caused [spring output] to go over [the outsides of] receptacles or over a bench, R. Y'huda says it's [considered a spring] like it was and R. Yose says it's considered a mikva provided he doesn't dip on top of the bench.

Rambam rules (Yad, Mikvaos 9:10) like R. Yose.
(Rash and Rav explain that the tanaim are arguing over whether it's considered a spring so that it doesn't require forty s'a or to be pooled in order to be used as a mikva. Rosh explains that they're arguing over whether it's considered a spring so that it can be used by a zav or a m'tzora.)
The problem here is that one cannot dip in a receptacle. That, Rosh explains, is why R. Yose says the rabbis decreed that one cannot consider this water a spring. And that, too, Rosh and Rav explain, is why one cannot dip on top of the bench.
I can't pretend to know much about mikvaos, but am wondering as follows. It seems that the rabbis decreed against dipping on receptacle-like things. My local mikva for kelim provides a very holey basket for people to put, e.g., cutlery in, so that they don't have to put the pieces in one at a time and so that there is less risk of dropping them to the bottom of the mikva. That seems to me to be a receptacle-like thing that people are dipping in. Is this a problem? Or why is it different from the case in the mishna?


texts: Who developed the " symbol, to be used for rashei teyvot or acronyms?

texts:
What are the earliest sources for the use of the " symbol before the final letter, to denote an acronym?

This symbol (geresh) can be found in all Jewish languages, including Hebrew, Yiddish, Ladino...and English.


texts: "This meat is for Peisach" with a tzeirei

texts:
Based on this question.

Many (most?) Ashkenazim in America say Pesach, with a segol, when talking about the korban pesach, but Peisach, with a tzeirei, to refer to the holiday.  As far as I know, the second version is not used in Tanach.

Based on Tehillim 119:130, I guess it would be more correct to say "Peisach Mitzrayim" and "Peisach dorot", but most people say Pesach even there because it's talking about the korban.

Since, the way people speak, Peisach with a tzeirei refers specifically to the holiday and not the korban, can you say "this meat is for Peisach"?


texts: Markup in retail, are these examples kosher?

texts:
I have noticed that Keter Judaica, the American importer for Mishkan HaTchelet seems t have some pretty outrageous markups.

Example 1: Keter Traditional Touch Tallit (M"T Tzemer A.A.) (size 55)

Keter: $140
M"T: ₪299 (roughlt $80 at the time of this posting)

Example 2: tzitzit (cotton begged) (size 6=24)

Keter: $13.50 ($18 at local fromm Judaica store)
M"T: ₪19 (roughly $5)

While I haven't done out the math here, the price difference is pretty stark, which leads to my question: are these markups actually kosher?


texts: Which Shtetlach in pre war Europe had an Eruv?

texts: Were there any Shtetlach in pre war Europe that had an Eruv? Which ones?


texts: What is תַרְדֵּמַת מַרְמִיטָה?

texts:
Following on from my answer here
What is the third type of תרדמה - i.e. "תַרְדֵּמַת מַרְמִיטָה", that the Midrash in Bereishis Rabbah 17:5 is explaining:

רַב אָמַר שָׁלשׁ תַּרְדֵמוֹת הֵן, תַּרְדֵּמַת שֵׁנָה, וְתַרְדֵּמַת נְבוּאָה, וְתַרְדֵּמַת מַרְמִיטָה. תַּרְדֵּמַת שֵׁנָה וַיַּפֵּל ה' אֱלֹהִים תַּרְדֵּמָה עַל הָאָדָם וַיִּישָׁן. תַּרְדֵּמַת נְבוּאָה (בראשית טו, יב): וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל אַבְרָם. תַּרְדֵּמַת מַרְמִיטָה (שמואל א כו, יב): אֵין רֹאֶה וְאֵין יוֹדֵעַ וְאֵין מֵקִיץ כִּי כֻלָּם יְשֵׁנִים כִּי תַּרְדֵּמַת ה' נָפְלָה עֲלֵיהֶם. רַבָּנָן אָמְרֵי אַף תַּרְדֵּמָה שֶׁל שְׁטוּת, דִּכְתִיב (ישעיה כט, י): כִּי נָסַךְ עֲלֵיכֶם ה' רוּחַ תַּרְדֵּמָה.
Rav said that there are three types of 'tardeima' and they are: 1) A 'tardeima' of deep sleep, 2) A 'tardeima' of prophecy, and 3) A 'tardeima' of ________(?).
*A 'tardeima' of sleep - e.g. (Bereishis 2:21) "So the LORD G-d cast a deep sleep upon the man; and he slept". 'Tardeima' of prophecy - e.g. (Bereishis 15:12) "As the sun was about to set, a deep sleep fell upon Abram". A 'tardeima' of ____? - e.g. (Shmuel I 26:12) "No one saw or knew or woke up; all remained asleep; a deep sleep from the LORD had fallen upon them.

In modern Hebrew, the word "מַרְמִיטָה" means a groundhog i.e. a member of the rodent family, perhaps best known by the 'holiday' - Groundhog Day e.g. here.
The only connection I can imagine is that these animals hibernate for such a long time (apparently 3-5 months) they are in a state of complete disconnect from the world, which would seem to tally with the quote from Shmuel brought in the Midrash - "No one saw or knew or woke up; all remained asleep". But if that is the case, how is it different to the first tardeima example that Adam experienced which is also regarded as a deep sleep? If it is a third category, it should in theory be different to the other two?


texts: Has anyone declared a time of oppression regarding the four Temple fasts?

texts:
The Sha'ar haTziyun (OC 550 sk 9) speculates if in his day (~1900 CE) there was enough oppression of the Jews to warrant declaring the fasts of 10 Tevet, 17 Tammuz and 3 Tishrei into full fledged fasts (on the level of Tisha Bav), per the opinion of the Ramban (discussed here) that the nature of these fast days changes during times of oppression.

Do we have evidence of anyone actually instituting this on a communal or national scale during any of the too many tragedies that have befallen the Jewish people over the last 2000 years?


texts: May a man marry the women with whom he committed adultery?

texts: A single man commits adultery with a married woman. Later the woman divorces her husband, and wishes to marry the single man with whom she had the meretricious relationship.   Is this allowed?


texts: The beginning of Maftir in Krias HaTorah on Pesach

texts: Why is Bamidbar 28:16 read as the first passuk of Maftir on the first day of Pesach if that passuk has nothing to do with Pesach, rather it refers to the Korban Pesach which was brought the day before on Erev Pesach? And don't tell me that it's because we read that entire Parsha regardless of its relevance to the specific day, because on all other days of Pesach we begin reading from Numbers 28:19 and skip Numbers 28:16-18 because those verses are irrelevant to the latter days of Pesach.


texts:
What happens to the family of a Kohen today if his wife is a victim of rape?

What are the steps taken and how does this come to be resolved according to halachah and in the most constructive way for them to deal with such a tragedy as human beings?

Also, can a divorce be avoided?

Some background:
What differentiates the wife of a Kohen who is raped from any other victim, is that Jewish law prohibits the Kohen from being married to a woman who had intercourse with ANY other man while she is married. Harsh as it is it seems in the case of a rape the marriage must end.


texts: Why did Reb Yochnan only ask Yavneh and it's wise men instead he should of asked for all of Yerushlayim (which Medrash Eicha says he did) to be saved?


texts: Can a minyan be made up of people who do not respond to the prayers said?

texts:
Can a minyan be made up of people who are unable (eg through lack of education) to respond to the prayers said?

See O Ch 124 (4) where it says that if nine people are not paying attention to the blessings of the chazan in the repetition of the Amidah, his blessings are close to being in vain.


texts: Is fighting in a non-Jewish army against another army with Jews as well permissible?

texts: Let me explain. This is something that actually happened, in World War One; Jews volunteered to fight with the Entente and many Jews volunteered on the Central Powers. Some could have served on the same fronts. What would Halacha’s opinion on this be? Should I serve and fight for what I think is the ‘greater good’ for the Jewish people, like the allied Jews did, or serve for whatever I thought the greater good was as the German Jews had, or not serve at all? Most importantly, if I did serve, would I be חייב מיתה?


texts:
In the moment Yaakov is wrestling a adversary he says: ‘לא אשלחך כי אם ברכתני’, I wondered if there are any commentaries which reads this differently.

I noticed that Rabbi Hirsch connects the root ברך with not only the meaning of blessing, but also of bowing and kneeling.

Is there any way the verse could be understood as: ‘unless you bow down to me?’ I.e. ‘Surrender to me’.

From the context it’s clear that it’s about blessing, but the blessing itself shows us a transformation of Yaakov into ‘someone who overcomes his struggles (Yisrael)’, i.e. overcomes that which had hold him down/had grip on him.


texts: Why don't people bentch on a kos nowadays?

texts:
Bentching with a kos (recite Grace after Meals with a cup of wine) was clearly a popular thing to do in the times of the gemara. Additionally many Ashkenazi rishonim (Rosh, Ri, and many other Tosafists) felt is was obligatory with the Tur (OC 182) requiring one to skip a meal if he didn't have wine to bentch with.

Now it seems clear that we paskin like Rambam and Rif who hold it is not required, but the Rama (OC 182:1) adds based on the Ran, that even those who feel it is not obligatory, feel it is a mitzva min hamuvchar (a choiciest way of performing the mitzva) to do so.

My question is, why don't people do this more nowadays, considering the relatively low price of wine/grape juice and the clear encouragement in the sources for this custom?

[The Aruch Hashulchan (OC 182:3) brings a similar idea:]

  דבר ברור הוא שאפילו למאן דסבירא ליה דאינה טעונה כוס, מכל מקום הידור מצוה הוא לברך על הכוס. ובש"ס משמע שהם כולם היו מברכים על הכוס, מפני שיין היה אצלם בזול.
  ולכן בהמדינות שיין מצוי ובזול – וודאי ראוי לכל ירא ה' לברך על הכוס, ובפרט כשיש זימון. ובמדינתינו אי אפשר מפני שאין לנו יין, וגם היין שאנו עושים מצימוקים הוא ביוקר, ואף גם שכר ביוקר, ואין ידינו משגת ליקח לכל סעודה כוס של ברכה. אך העשירים ששותים שכר בכל סעודה – וודאי דלהם נאה לברך על הכוס. והשומע יתברך מן השמים.


texts: What is a "Rabbi Meir Bal Hanes" tzedaka?

texts:
I have seen several Tzedaka organizations calling themselves something like "Colel Chabad (or Kupas Ha'Ir) Rabbi Meir Baal Haness Charity".

What does it mean that it is a "Rabbi Meir Baal Haness" charity and what does an organization have to do to get such a title?


texts: I was learning about Boreir today and noticed at some point poskim started applying boreir to vessels. When is the earliest source of this? Do any communities reject this idea outright?


texts: Is it customary for women to wear white clothing on Yom Kippur, or is it largely a custom men observe?


texts: Saying Amen to the bracha before Shema outside of zman

texts:
The reason some do not saying amen to the chazzan's bracha just before Shema is because it is a hefsek between the brachah and Shema. Based on the Gra and the Mishna Berurah, it is not clear if it is a hefsek birchas hamitzvah or birchas hanehenin. If, however, we labor under the assumption that the brachah is a birchas hamitzvah on the Shema itself, then it seems there should be no issue of hefsek when davening outside the zman since the mitzva of the Shema itself isn't even being fulfilled.
I received a psak to not say amen to the chazzan's bracha just before Shema even outside the zman for Shema; apparently not everyone agrees with the logic above. I didn't get a reason so I decided to toss the "why" over to this community:
Why not say Amen after birchas ahavah when davening outside the zman for Shema?
The mitzvah is not in effect at that time; and, compounding the problem, when discussing the Shema of Shacharis, the mitzvah of Shema has already been fulfilled (assuming that the davener said Shema during the zman).


texts: Why didn't Mordechai keep Mitzvos -- serious edition

texts:
It says in the Megilla "ויאמרו עבדי המלך אשר בשער המלך למרדכי מדוע אתה עובר את מצות המלך" - "The servants of the King (who were in the King's gates) asked Mordechai 'Why do you go against the command of the king'"?

It's known (Esther Rabbah 3:10) that "the King" in the Megilla refers to Hashem. Why did Mordechai do an Aveira?


texts: Did a synod in Poland in 1631 decree the censorship of some parts of the Talmud?

texts:
Related with this question about
some parts censored in the Talmud, I read in a website the following story:

  ... In 1631, a Jewish synod in Poland ordered the offending passages
  to be expunged, and that these teaching were to be passed on orally to
  young Jews by Rabbis... The text of this encyclical is given in Hebrew
  and also in translation, thus: "This is why we enjoin you, under the
  pain of excommunication major, to print nothing in future editions,
  whether of Mischna or of the Gemara, which relates whether for good or
  evil to the acts of Jesus the Nazarene, and to substitute instead a
  circle like this O, which will warn the Rabbis and schoolmasters to
  teach the young these passages only viva voce. By means of this
  precaution the savants amongst the Nazarenes will have no further
  pretext to attack us on this subject."

I've tried to look for some reliable reference, but all that I found were several other websites (anti-semitic, mostly) that (rather typically) copy-paste the data, with some small variations. Specifically, I'm interested in how much historical truth (or plausibility) those details might contain.

( I hope it's proper to ask here. I'm not Jewish, and I know little about Judaism - feel free to edit the question to improve it)


texts: Is Absalom considered a "ben sorrer umoreh"?

texts: Is Absalom considered a ben sorrer umoreh (devarim 21:18, bal haturim) for his rebellion? I thought there where never any cases of ben sorrer umoreh.


texts: In this shiur http://classic.yutorah.org/lectures/lecture.cfm/895937/Rabbi_Hershel_Schachter/Derech_HaLimud_and_Shiur_of_the_Rav# at about the 26 minute mark Rav Schachter says "they printed" that Rav Chaim Soloveitchik told his children that they shouldn't give sevaros until they have finished all of shas with Rashi. Does anyone know of the source that is being referenced?


texts: is one obligated to employ conventional healing methods

texts:
A friend of mine has a medical condition. Doctors recommend a difficult surgery, which should stop the problem. If he does not undergo that surgery, his situation will deteriorate further, they say, and will severely adversely affect his quality of life (but will not be life threathening). He prefers to not do the surgery for whatever reason.

Is the person obligated to follow the doctors according to Halacha?

Please source.


texts: beyom or bayom hashemini Chag Haatzeret hazeh?

texts:
Every siddur, machzor, and bentcher that I've noticed writes בְּיוֹם, with a sheva, and then divides up into different cases (חג המצות/חג השבועות/חג הסוכות/השמיני חג העצרת, with additional options in bentching).

On Shemini Atzeret, it would seem that בַּיּוֹם would make more sense.  On every other Yom Tov, and on Rosh Chodesh, יום is samuch to the following words, so it doesn't get a ה' הידיעה.  But on Shemini Atzeret, my understanding is that we are giving two descriptions of the day, יום השמיני and חג העצרת, and יום is not samuch.  I would therefore have expected בַּיּוֹם.

I checked the Artscroll Ashkenaz machzor, and it writes בְּיוֹם even in the Shemini Atzeret shemoneh esreis, when there's no need to divide into cases.

Does anyone know of someone who says you should say בַּיּוֹם, or any siddurim or machzorim that write it this way?

If not, what does בְּיוֹם השמיני mean?

(Note that I'm asking specifically according to those who say ביום השמיני חג העצרת, but feel free to include other minhagim in addition.)


texts: Common denominator of the Mitzvot whose reward is "lengthened days?"

texts:
To my knowledge, there are 3 mitzvot in the Torah that explicitly state that the reward is lengthened days (long life):
1) Honoring one's parents (Exodus 20:12)

כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃
Honor your father and your mother, so that your days be lengthened on the land that the LORD your God is assigning to you.

2) Sending away the mother bird (Deuteronomy 22:7)

שַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִ֖ים תִּֽקַּֽח־לָ֑ךְ לְמַ֙עַן֙ יִ֣יטַב לָ֔ךְ וְהַאֲרַכְתָּ֖ יָמִֽים׃
Let the mother go, and take only the young, in order that you may fare well and your days be lengthened.

3) Honest weights (Deuteronomy 25:15)

אֶ֣בֶן שְׁלֵמָ֤ה וָצֶ֙דֶק֙ יִֽהְיֶה־לָּ֔ךְ אֵיפָ֧ה שְׁלֵמָ֛ה וָצֶ֖דֶק יִֽהְיֶה־לָּ֑ךְ לְמַ֙עַן֙ יַאֲרִ֣יכוּ יָמֶ֔יךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃
You must have completely honest weights and completely honest measures, so that your days be lengthened on the soil that the LORD your God is giving you.

Is there a common denominator as to why specifically these 3 mitzvot reward lengthened days?


texts: Mi Yodeya Questions and answers, men and women

texts: I learnt (I don't remember source) that a main reason women don't learn Gemora is to prevent intergender conversing. I wonder if discussing on Mi Yodeya contravenes this mandate.


texts: A father asked me if this site is appropriate for children considering the fact that oftentimes incorrect answers are being posted. Children are very impressionable and as Chazal tell us, Shabeshtah, Kavun D'ul, Ul. , a mistake, once it takes hold, it stays. I understand that in theory, given the guideline of providing sources for the answers there shouldn't be mistaken answers, but we cannot control this. So what do you think?


texts: Does the pause while standing still after t'fila need to be silent?

texts:
There is a rule that one should stand still after reciting sh'mone esre and taking three steps backwards, preferably until k'dusha, but at least for a few moments (the amount of time it takes to walk 4 cubits?). This rule is quoted without citation at the end of most Artscroll t'filos. Is one required to stand silently during this brief pause, or can it be filled with words of supplementary prayers such as

  יְהִי רָצון מִלְּפָנֶיךָ ה' אֱ-להֵינוּ וֵא-להֵי אֲבותֵינוּ. שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ בִּמְהֵרָה בְיָמֵינוּ. וְתֵן חֶלְקֵנוּ בְּתורָתֶךָ:
  וְשָׁם נַעֲבָדְךָ בְּיִרְאָה כִּימֵי עולָם וּכְשָׁנִים קַדְמונִיות:
  וְעָרְבָה לה' מִנְחַת יְהוּדָה וִירוּשָׁלָיִם. כִּימֵי עולָם וּכְשָׁנִים קַדְמונִיות:

?


texts: I've heard that he is a giant fish that will be eaten by the tzadikim when the Messiah arrives. But I've also read that it may be just a metaphor. If it is real, what about the Behemoth and the Ziz? What are they?


texts: Why does Rashi say דבתם refers to the children of Leah?

texts:
Rashi (Bereshis 37:2 sv את דבתם רעה) says:

  כל רעה שהיה רואה באחיו בני לאה היה מגיד לאביו - Any evil he saw in his brothers, the sons of Leah, he would tell his father

However it would seem that the plain meaning is that Yosef told his father about the deeds of the children of Bilah and Zilpah who are referenced earlier in the same pasuk. Furthermore, without Rashi's comment the sequence of events would be easier to understand. First the pasuk tells us Yosef spent time with the children of Bilah and Zilpah who were spurned by the other Shevatim and then it tells us that he spoke about them to his father. This could be perceived by the children of Bilah and Zilpah as an act of repudiation by the one person who was seemingly their friend. Hence when the brothers collectively plotted against Yosef it would make sense for the children of Bilah and Zilpah to be in cahoots.

However, taking Rashi's pshat, it would seem strange for the children of Bilah and Zilpah to suddenly turn on the one brother who was kind to them and join with the brothers who acted poorly toward them initially.

What forced Rashi to say a peshat in the word דבתם that obfuscates the simple meaning of the pasuk?


texts: PTIJ: I live in Australia and am upside down. Where should I put my tefillin?

texts:
Should they go on my hands or my feet? I usually write with my right foot.

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


texts: If someone purposefully shut a door to a fridge on shabbos with the light still on, is that person allowed to benefit from the food that may have gone bad, had the door remained open throughout shabbos, after shabbos?


texts: Is there a concept of imprisonment in Jewish law?

texts:
Outside of a case I can't exactly recall (where Reuvein hurts Shimon and we don't know if Shimon will survive, Reuvein is held in like a prison until he gets better or dies), it seems that Jewish punishment is mainly k'naas, misah, or malkus.

Why do you think there's no concept of prison like there is in other societies?


texts: Why are the Shabbat additions to Pesukei D'zimra added before the every-day parts?

texts: In the Pesukei D'zimra of Shabbat, why are the Shabbat-specific portions added before most of the every-day portions? Shouldn't they be said after according to the rule: Tadir V'she'eino Tadir, Tadir Kodem (when there's a common requirement and a rare requirement, the common requirement comes first)?


texts:
I have always understood the definition of "night" ("leilah") when the day is for sure over and we've passed through "bein hashmoshos" completely, is when there are 3 visible stars and "hiksef elyon shaveh l'tachton" -- meaning that the sky is completely dark on both sides (both in the east and the west where the sun has set.)

However a notable talmud chacham told me today that I am mistaken in this and that the definition of night "halachically speaking" is only dependent on when 3 stars are visible and not in what light is left in the sky. Meaning once the 3 stars are easily seen, it's no longer bein hashmoshos and it's now night for all halachic purposes even if both sides of the sky are not completely dark.

He referred me to a Rambam in Hilchos Trumas Perek 7 Halacha 2 that says the following:

  אין הטמאים אוכלין בתרומה עד שיעריב שמשן ויצאו שלשה כוכבים אחר שקיעת החמה שנאמר ובא השמש וטהר עד שיטהר הרקיע מן האור ואחר יאכל מן הקדשים

It seems to be then that once the sun has "set" (not mentioning the darkness of the sky) and that 3 stars are visible it would be night in regards to the permissibility for those that were impure to now eat trumah once they have went through the process of purity.

What sources can be provided for this? What halachically speaking is the definition of night for all purposes (Shabbos, Krias Shema, Trumah, Taanisim, etc, etc, etc.)

(I have left out purposely any discussion of whether the stars have to be medium or small size. I've also left out any discussion in regards to time limits in terms of minutes given in the poskim throughout the generations and do not wish to mix those different times in since every part of the world is different. Simply in the terms of what we find in Chazal, Rishonim and Achronim in regards to the "actual" situation, "metzius", etc.)


texts: Go out to receive the Torah then come back to convert Egypt

texts:
I just heard from my uncle a novel idea about the Exodus. Apparently, the original intention was for the Jews to go out of Egypt to receive the Torah, and then come back to convert the Egyptians.

I've never heard anything like this before, although of course initial negotiations between Moses and Pharaoh talk about leaving for a limited time. Can anyone provide sources or elaboration on this idea?


texts: Is one required to honor his deceased father's wishes if in conflict?

texts:
I had heard that when there is a conflict of requests between father and mother, a son should defer to his father first.

Does this rule apply if the father is dead but the mother is still alive? I.e., prior to his death the father wants his son to practice a certain minhag but the mother doesn't want him to. Does he always have to defer to his father's wishes, or does it vary on the type / category of the situation?

Within all this, I am assuming that the son is required to honor his father even after death. If that's incorrect, please inform me as to why. My premise would be wrong, then.


texts: Where are the 24-hour keilim mikvaot in NYC?

texts: Can anyone help me find a 24-hour keilim mikvah in NYC, preferably Manhattan or Brooklyn? (NOT the East River.) There must be a ton of them, but it's surprisingly impossible to find a listing online.


texts: At what stage of Joshua's leadership did he become Judge?

texts:
The Seder Olam states that Joshua was a judge over Israel for 28 years. (Seder Olam 12) We know that he succeeded Moses 40 years after leaving Egypt (Joshua 1:1), and that he died at the age of 110. (Joshua 24:29) So, that makes him 42 years old at the time of the Exodus. (110 – 28 – 40 = 42)

However, Numbers 11:28 describes Joshua as a ‘youth’ when he started as Moses assistant, so I suspect that his ‘judgeship’ is deemed to have begun at a point later than the invasion of Canaan.

My question therefore is, at what stage of Joshua's leadership did Joshua actually become Judge?


texts: How many disputed and undisputed Torah Mitzvot are there?

texts:
If you combine all the known lists of the "613 Mitzvot" (Rambam, Ramban, Semag, etc.), how many total mitzvot are listed by at least one person as a Mitzvah Deoreitya?

I am curious to compare this to other countings of halachot.


texts: When someone buys a product with Kosher certification, do they have to check to make sure that it is still certified Kosher or can they rely on the fact that the last time (or first time) they bought it it had certification?  For how long can someone rely on the previous time they checked?


texts: Naming after the living. Why is it considered bad?

texts:
This is a fairly straight forward question. I am under the impression that this is bad. This is why you don't see many Moishe Abromowitz, III.

Why is this bad, and why isn't that practice carried thru out of Judaism?


texts: I've seen charoset made like a paste and others made with loose, visible pieces of apples and nuts. Is there any halachic preference to either form?


texts:
In Parshat Shmini (Vayikro 11:22), the Torah uses two different words for "species" in listing species of kosher insects: "אֶת־הָֽאַרְבֶּה לְמִינוֹ וְאֶת־הַסָּלְעָם לְמִינֵהוּ" What is the difference in translation between the two words?

I am aware of the N'ziv in Haamek Davar but not satisfied with his answer.


texts: Let's say someone makes egg salad on Shabbos and when peeling the eggs puts the peels in a cup. Is this cup allowed to be moved (even without adding anything that's permitted to be moved in the cup)?


texts: In parshas Shemini why were Aharon and his sons not referred to by their title "the Kohanim"?

texts:
When the Torah mentions the Kohanim in connection with their priestly service, it usually describes them as 'the Kohanim'. For example, in Vayikra 1:8 it says “and the sons of Aharon the Kohanim shall arrange”, and Rashi explained there that the term "the Kohanim" comes to teach that they must do the service dressed in their priestly garments. Here too, since the Torah is discussing their service, it should say אַהֲרֹן הַכֹּהֵן or בְּנֵי אַהֲרֹן הַכֹּהֲנִים, and yet in parshas Shemini it does not do this even once!

What is the reason for this omission?


texts: Tish'a Vachamishim Umatayim - mi yodeya?

texts:
Who knows two hundred fifty-nine?
Please cite/link your sources, if possible. At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting and relevant answers.

Accept the "best" answer.

Move on to the next number.

I don't think ISO 259 is in scope.


texts:
A person who is ashkenaz (father ashkenaz, mother sephardi) has the habit of praying netz with the only minyan in his area that does, and it is a sephardi minyan. In order to not be different than the tsibur, and for additional chizuk, he does sephardi slichos from chodesh elul. When ashkenaz slichos begin, he does ashkenaz slichos on the first motzei shabbos. The days after, he has a serious shayla: while he wants to do ashkenazi slichos, no ashkenazi shul starts them early enough for him to make netz tefillah with that shul. Should he

(i) do sephardi slichos before netz and daven sephardi netz;
(ii) do sephardi netz and daven ashkenazi slichos in a later minyan; or
(iii) daven ashkenazi slichos and ashkenazi teffilh at a time that is not netz?

He believes the answer is option (i) because:

prayer is do e more often than slichos and should take priority
praying netz thus is most important
when give the choice between the nusach and the time, the earlier time should trump because early morning is a more favorable time in halacha, especially for slichis when we look for an es ratzon

What sources support each possibility (or any other possibility)?


texts: Should one who has become Bar Mitzvah during Sefirah count with a bracha?

texts: My younger brother is turning 13 during Sefirah. I am going to ask my Rabbi, but I am curious about the various opinions of our Gedolim.


texts: What does Va'yechulu mean literally in Hebrew? What is the function of Va'yechulu during worship?


texts:
The word Hanukkah in Hebrew is written חֲנֻכָּה or חֲנוּכָּה -- with or without a vav.  Why two spellings?  Do they entail different things?

(Delete the question if the answer is purely a grammatical matter and does not enhance our understanding of Judaism.)


texts: I wanted to ask about the halacha of noahide based on tradition of orthodox, that according to some sources, a noahide was refrain from some blessing which required "asher kidshanu" which because Noahide is not part of the house of Israel. But how about netilat yadayim, i mean we need to dispose the impurities to serve G-d. Is it still forbidden for Noahide ? If yes is there any solutions for this ?


texts: Origin of wearing tallit with two corners in front and two in back?

texts:
As referenced here, the earliest source I've found for wearing one's tallit with two corners/tzitziyot in front and two back is Ba'al HaItur (c. mid-1100s). But, I'm left wondering where Ba'al HaItur brought this concept from — a concept that later posqim codified (e.g. Shulhhan Arukh, see above link).

In short, upon which source or tradition did Ba'al HaItur found his statement that one should wear one's tallit with two corners/tzitziyot in front and two in back?


texts: How do we explain the application of כל הקבוע כמחצה על מחצה and כל דפריש מרובא פריש?

texts:
related: Does דבר שיש לו מתירין apply to כל דפריש?
Sh O, O Ch, 439 (1).
This is one of the places where we find the difference between כל הקבוע כמחצה על מחצה and כל דפריש מרובא פריש.

דין מי שבדק ולא מצא מספר ככרות שהניח. ובו ד' סעיפים: ט' ציבורין של מצה
וא' של חמץ ובא עכבר ונטל ולא ידענו אם נטל חמץ או אם נטל מצה ונכנס לבית
בדוק צריך לחזור ולבדקו (מיהו אם הככר קטן שיכול העכבר לאכול תלינן להקל
שאכלו וא"צ לבדוק (טור) שכל הקבוע כמחצה על מחצה ואם פירש הככר ממקום
קביעתו ונטלו העכבר משם א"צ לחזור ולבדוק דכל דפריש מרובא פריש:
Nine piles of matza, and one of chametz, and a mouse comes and takes
[from the piles] and we do not know if the mouse took chametz or
matza, and the mouse entered a checked house - you must return and
check it (however, if the food is small enough that the mouse could
have eaten it - we can rely on a leniency that the mouse did eat it,
and you do not need to check) (Tur), as every established place is
like a half of a half [i.e. each established location is treated as
its own majority].
If the food was separated from its established
place, and the mouse took it from there - you do not need to return
and check it, as anything separated [is considered to be] separated
from the majority.

What is the logic behind this distinction? Can it be explained in terms of probability or is it a halachic concept of Chazal which we must accept?


texts:
Are there any halachic considerations regarding using index cards/flash cards on Shabbat? This may involve going through the pile, quizzing myself, and sorting the cards into different piles.

For reference, here's a similar question regarding playing cards:
Halachic permissibility of playing cards (i.e., poker) for money


texts: Tachanun - is raising the arm to the head a valid way to perform it?

texts:
הרב אליעזר מלמד explains that the way to say tachanun is

  על ידי הרכנת הראש והשענתו על זרוע היד

  by bowing the head and leaning on the arm.

I understand this to mean that the head is lowered onto the arm.

Is it valid to  say tachanun by raising the arm to the head?

The description for tachanun of נפילת אפיים/falling of the face seems to suggest that one should lower the head.

(Related: Tachanun with No Seats and Not falling on hands for Tachnun)


texts: Did the kohanim physically carry the aron?

texts:
The Chizkuni (Shemos 25:11) writes

וצפית אתו זהב ראוי היה הארון להיות כולו של זהב אלא שלא יהא כבד לנשאו,
ודינו להנשא בכתף כדכתיב כי עבודת הקדש עליהם בכתף ישאו, וכן מצינו במזבח
שהיה נבוב לחות כדי שלא יהא כבד. - The ark was actually
designed to be constructed completely of pure gold, but it would have
been too heavy to carry, especially since the Torah had commanded the
sons of Kehat to carry it on their shoulders. Compare Numbers 7,9. We
find that the altar was also hollow and filled with earth, presumably
for the same consideration. (Exodus 27,8)

Yet the Gemara Sotah (35a) explains

נמצא ארון ונושאיו וכהנים מצד אחד וישראל מצד אחד נשא ארון את נושאיו
ועבר שנאמר (יהושע ד, יא) ויהי כאשר תם כל העם לעבור ויעבור ארון ה'
והכהנים לפני העם -  It follows that the Ark and its bearers and the
priests were on one side of the Jordan, the east side, and the rest of
the Jewish people were on the other side, the west side. Subsequently,
the Ark carried its bearers in the air and crossed the Jordan, as it
is stated: “When all the people were completely passed over, the Ark
of the Lord passed on, and the priests, before the people” (Joshua
4:11).

Why would it make a difference whether the aron was heavy to be made completely of gold if it would carry its bearers?


texts: Does the institution of Chabad believe that Rabbi Menachem Mendel Schneerson was the Mashiach or is that a subset community of Chabad?

texts:
This may seem like a silly question but I never have been able to get a straight answer from anyone.

Rabbi Schneerson is a figure of extreme controversy in that his name has been thrown around with the title of Meshiach. During his life, there was a population of followers who genuinely believed him to be the Meshiach and would invest their time in trying to get others to believe.

After his death, that talk obviously faded but I still hear this topic come up from time to time whenever I'm discussing Judaism with my friends/community.

Did Chabad as an organization endorse this possibility or was this simply the opinion of devout individual followers of the man, Rabbi Schneerson?

I was just curious if someone could finally give me a clear answer. I'd appreciate it.


texts: I was praying with my kid in a synagogue wherein the aron was against the eastern wall, and most of the seats were facing north or south. My kid wondered why the people around us turned to face east whenever they were standing. I had (and have) no idea. (Of course, they face east for the amida and so on. But then also for "Alenu" and shir shel yom and kadish (even those not saying it) et cetera.) Anyone know?


texts: If I start the Shema before the zman but I finish the 1st 3 paragraphs after the alloted time, what is the halacha?


texts: When is the end of the Tishrei holiday "season"?

texts:
(Inspired by this question)

I'm curious if there is any discussion on when the Tishrei holiday "season" officially ends.

Just off the top of my head, I'm curious if anyone recommends refraining from eating nuts all the way to the end of the month, or if anyone recommends eating honey on Challah through the last Shabbath of the month, or if some wear white throughout the month, for example. There may be other practices that are related that I'm just not thinking of as well.


texts:
This week begins the six week period of Shovavim, a time period that the Arizal wrote is an auspicious time to work on oneself, especially in the areas of sexual transgressions.

I have two questions:

Is the Arizal the originator of this idea? Or did he already have a Mesorah for it? If so, what is the earliest source for this idea
If the Arizal was the originator of this idea, is it historically documented that the people who lived during his time period struggled particularly with sexual sins?


texts:
Is there a version of R Yaakov Emdens siddur online?
Also how is the Siddur different from the Artscroll Ashkenazi Siddur which I am more familiar with?


texts:
In Rus 1:4 it says that Naomi's two sons married to Moabite women, Orpah and Rus. We know that Rus married Machlon (4:10) the older brother and Orpah, Rus's sister (Rus Rabba 2:9) married Kilyon. Why then does it list Orpah before Rus?

Furthermore, I realize that it is possible that Kilyon and Orpah married earlier than Machlon and Rus. However, I have found no source which says so, and it would seem that standard practice was to marry off the older sibling before the younger (bereshis 29:26).


texts: How are the feasts of Purim and Hanukkah justified in light of Devarim 4:2 and 13:1?

texts: According to Devarim 4:2 (and 13:1), there are to be no additions to the Torah ('Do not add to what I command you and do not subtract from it, but keep the commands of the Lord your God that I give you . . . All this word which I command you, that shall you observe to do; you shall not add thereto, nor diminish from it')  In light of that, how are the feasts of Purim and Hanukkah, two additional feasts, justified? Even further, Shemini Azeret and Simchat Torah?


texts: How do we know the maternal line is pure?

texts:
This question may seem abstract and strange, but it is genuine.

We obviously don't have ketubot of every marriage and certificates of every conversion, but yet, our assumption is that the Jewish maternal line is pure. On what halakhic basis do we assume this?

Can we say that even if there was an invalid conversion thousands of years ago, because we don't know about it, it doesn't matter, and we will be treated as full-blooded Jews from Yaakov for the purposes of Olam haBa and Teḥiat haMeitim?

PS: What if someone wanted to perform geyur leḥumra for this very concern?


texts:
I cannot recall, find or ask anyone who remembers 100% if, when we read Shiras Hayam (from Beshalach) on the 7th day of Pesach, we do so using the regular taamim (Trupp) or the Taamey Shira, the same ones we use on Shabbos Shira.

Can anyone answer this (please be sure)? — and a source would really be great.

Thank you.


texts: Where to find "gartel" strip for Tallis?

texts: After many years of being folded and unfolded, my Tallis has begun fraying all along the main crease line. Unfortunately, it does not have that ornamental strip that some refer to as a "gartel," which would protect it from such damage. Is there any place that sells an "aftermarket" gartel that I could use to fix up my poor Tallis?


texts: A bit late to be asking but anyone know where to get this poster?:


texts: What is Chalitzah Signifigance? What does it accomplish, and why is it done?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: I get why murder and idol worship are things you have to give your life up for. But why is giluy arayos - sexual sin so fundamental as to require a person to give up one's life? I'm looking for a taamei hamitzvot perspective, not just the formal derivation of the law.


texts: A recorded shiur from a Rav reported that the Chazon Ish held the kavana of the word "baruch" is "to praise" Hashem. After searching throughout the writings of the Chazon Ish on Orach Chaim, YD, EH, and CM, as well as Orchos Rabbeinu, I haven't found such an idea. Where is that source?


texts: Why do we need a derasha for thieves and muggers by Bikkurim?

texts:
Bikkurim 1:2, with my somewhat rough translation:

  האריסין והחכורות והסקריקון והגזלן אין מביאים מאותו הטעם משום שנאמר ראשית ביכורי אדמתך

  Sharecroppers, muggers,1 and thieves do not bring Bikkurim [from the sharecropped or stolen land] for this same reason - because the verse [in Shemos 23] says, “The first fruits of the land.”

1 - I’m not sure of a more accurate word in English for סקריקון. Bartenura translates it as one who threatens to kill people if they don’t give him their land.

We have a general principle called Mitzvah HaBa’ah BeAveirah - a mitzvah performed by violating an aveirah - which is rejected (Sukkah 30a et. al.). Now, a thief is in violation of Lo Sasig, the prohibition against stealing land (see Rashi to Devarim 19:14, quoting Sifrei there), and the mugger is in violation of Lo Sachmod, the prohibition against coveting (see BM 5b). So why do we need to derive these cases from Shemos 23, when even had the passuk not been written we would have forbidden such Bikkurim?

Granted, the passuk would have to have been written for the other cases in the Mishnah (sharecroppers, plus the various cases from Mishnah 1). My question is on the wording “they don’t bring for this reason” - implying that they don’t bring only because of this reason. This isn’t true by muggers and thieves - they can’t bring for other reasons, either!


texts: Are you allowed to take newspapers with divrey torah into the bathroom?

texts: You're not allowed to take holy items into the bathroom/wash-house. If a newspaper has mostly advertisements but it also has a few pages of divrey torah, are you allowed to take such a newspaper into the bathroom granted that you will not be reading the divrey torah?


texts: Why are the names of some Masechtot in Aramaic while others are in Hebrew?

texts:
I noticed that the names of some Masechtot have an Aramaic plural ending - nun - such as "Gittin", while others have a Hebrew ending - mem - such as "Bikurim". Was there some pattern or logic in deciding which masechtot get which type of ending.

Note - Offhand, I think this differentiation applies only to masechtot that have a plural "masculine" ending. "Menachot" and "Avot" have feminine endings and are Hebrew endings. (I can't think of what the Aramaic female plural ending would be. If someone knows, please comment, and I will edit the question.)

"Sanhedrin" is of Greek origin, and I'm not sure why that has an Aramaic ending, unless the entire word is Greek.


texts: What's the significance of "a loved Mitzvah"?

texts:
The Rambam In Hilchos Chanukah (4:12) says:

  מצות נר חנוכה, מצוה חביבה היא עד מאוד

  (Loose translation) The commandment of the lights of Chanukah is a
  commandment that is very much adored.

Being that it is a Halacha Sefer what is the Halachic significance to this statement?


texts: What is the practical ramifications of Emunah being a mitzvah or not?

texts:
There is a machlokes Rishonim whether emunah in Hashem is a mitzvah or not. The Rambam and Ramban sayig that it is. The Bahag (a Gaon), R' Kreskas, Tashbetz and others saying that it's not or that it can't be.
What nafkah minah comes out of this machlokes?


texts: From where do we know that after 70 years old we cannot complain about the death's age

texts: I heard that after 70 years old, we have only bonus years. What is the source for this?


texts: Honoring a wicked father who has repented - How is he still considered wicked?

texts:
The Shulhan 'Aruch (Y"D 240:18) writes that one is obligated to honor his father even if the father is wicked (actually, it says that a Mamzer is obligated, but I believe that the implication is that this applies to everyone - I'll take corrective criticism if someone can offer it). However, the RaM"A notes an opinion that this only applies if the father has repented.

But if the father has repented, how can he still be considered wicked?  I thought we have an obligation to regard a penitent as a righteous person and a prohibition against reminding him of his past wrongdoing(s).


texts: Holding like the majority opinion for a d'oraita?

texts: In cases where there is a discussion among the Rishonim/Acharonim as to whether something is forbidden from the Torah (d'oraita), is it acceptable to go in accordance with those that deem it permissible (suppose they are in the majority if it makes a difference), or must one always take the stringent view, due to being stringent on cases of doubt with regards to biblically enacted commandments (safek d'oraita l'chumra)?


texts:
I read in Talmud Bavli that one cannot pray a certain period after seminal emission. There is a discussion about how long that period is.

What's the accepted halacha on this issue? Does one who had a nocturnal emission have to wait until the next evening or morning?


texts: PTIJ: What does one mean when he says that he is "making a pigeon"?

texts:
A few days ago, a friend called me and said that his daughter gave birth to a boy 23 days ago. Next week, he is planning to "make a pigeon" for him. He wanted to borrow a silver tray from me to celebrate the occasion.
I'm really confused. What does he mean by "making" a pigeon? He does have a woodshop in his garage and he is very handy. Maybe he means making a birdhouse for his pigeons? But, what does that have to do with his grandson being 30 days old? And, why does he need my silver tray for pigeon-making?
I don't understand this at all. Perhaps, someone can explain this to me.

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


texts: Salutations or greetings for the various Jewish holidays

texts:
Is it right to, and is there a particular salutation for most of the major holidays in the Jewish calendar?
I have a couple of new friends who celebrate their Jewish faith, I was wondering if there was a generic salutation or specific salutations for the various holidays?
Specifically thinking about Shavuot, but was wondering in general too.
https://www.hebcal.com/holidays/2018


texts: The Mishna in tractate Rosh Hashana (1, 1) says that there are four New Years. I know that there's the standard one for the holidays, one for kings, one for rain. What's the fourth? When are they and what do they represent?


texts: Zissin Pesach - Where does this phrase come from?

texts: What is the history of wishing a zissin - sweet Pesach? Was this purposely created, as someone once told me, in contrast to wishing a Chag kosher vesameach?


texts: Messiah's arrival: earned or even unearned?

texts:
In Deuteronomy 31:1-2 is states:

  "And you return to the Lord your God, and you and your children heed
  His command with all your heart and soul, just as I enjoin upon you
  this day, then the Lord your God will restore your fortunes and take
  you back in love. He will bring you together again from all the
  peoples where the Lord your God has scattered you."

This would seem to imply that the final ingathering of exiles will only come as a result of returning to Torah observance. Yet the Talmud Sanhedrin 98a says unequivocally that the messiah can come whether we are worthy or not:

  "And Rabbi Yoḥanan says: The son of David will come only in a
  generation that is entirely innocent, or entirely guilty, in which
  case there will be no alternative to redemption"

How to reconcile?


texts: Warm food on Shabbat day during Mishnaic and Talmudic times

texts: In looking over the laws for keeping food warm over Shabbat, I began to wonder how things practically played out during the times of the Mishna and Talmud. Given that an oven could only be used if the coals were raked out or covered with ash and that only materials which conserved heat and not add to it were allowed, was there ever warm food available on Shabbat day over 12 hours after Shabbat started? I read on Wikipedia (admittedly not always the most reliable source) that chulent only started in the middle ages when baker's ovens were available and people could leave food in it over an extended period of time since the ovens' fires were much more intense and ongoing. Any earlier references would be greatly appreciated.


texts: Source for cooked milk and בשר חיה ועוף being אסור בהנאה

texts:
בשר חיה ועוף cooked with milk are אסור to eat מדרבנן. Mistama, that means that the מחבר holds that it's מותר to get הנאה from this mixture. What I want to know is...

Are there any שיטות that hold you are not allowed to get הנאה out of בשר חיה ועוף cooked with milk בדרך בישול? Would it be more of an issue if it were cooked במזיד?

What about בשר טמאה cooked with milk? The רמ׳׳א in יו׳׳ד סי׳ פ׳׳ז ס׳ ג׳ says it's אסור מדרבנן to cook בשר טמאה with milk because of מראית עין. If they were already cooked is the mixture אסור בהנאה?

Sources please


texts: Pinchas not jealous and not killing the 24,000?

texts:
Maybe I am missing something from the Pinchas story, it goes like this:

Thousands of the Hebrews sin with the non-Jewish women. Pinchas does nothing.
Moses orders to judge and kill them all. Pinchas does nothing.
Zimri comes to Moses, claims he wants to be with Kozbi. Pinchas argues with Moses but does nothing.
Zimri goes back to his camp and does the thing and Pinchas comes to kill them.

Where was he when the thousands sinned?

Can one claim he's a zealot after overlooking thousands of cases?


texts: Are there any Jewish records of Ananus ben Ananus aside from Josephus?

texts:
In Josephus' Antiquities of the Jews, he records an incident that led to the removal from office of the high priest of the Temple.

According to this account, the Roman proconsul of Judaea, Porcius Festus died in office.  It took some time for word of his death to reach Rome, and an equal amount of time for his replacement to arrive in the region.  During the intervening weeks, the high priest of Israel, a man named Ananus ben Ananus (or Hanan ben Hanan), decided to exploit the power vacuum by getting rid of some of his opponents.  Among these was James, the brother of Jesus.  Ananus had him, and several others, executed.  The people of Jerusalem took offense at this, because Ananus had exceeded his authority - only the Roman proconsul was allowed to order an execution.

Therefore, when the new proconsul, a man named Albinus, arrived in the region, the people of Jerusalem complained about Ananus' actions.  Albinus deposed Ananus from office, and replaced him with a man named Jesus, son of Damneus.  Ananus was demoted to priest, and here he drops out of the record until the Jewish Revolt.  During the siege of Jerusalem, Ananus took on a position of leadership and led the people of Jerusalem against the Zealots.  I'm not sure what became of him after this, but it seems likely that he was killed along with everyone else in the city when the Romans finally destroyed Jerusalem.

Does Ananus appear in other Jewish records of the period?


texts:
Are non-Jews permitted to have abortions? (Consider the gemara in Sanhedrin 57b where "a baraita brings in the name of Rabbi Yishmael that a Ben Noach gets capital punishment if he intentionally causes an abortion, which he derives from a pasuk.  Rashi takes the simple understanding of the gemara that this prohibition applies only to a non-Jew, whereas for a Jew the prohibition of murder only applies to a baby once he/she is born.")

Edited in response to msh210's comment: I'd be interested in knowing both whether non-Jews may have abortions and, perhaps more interestingly, whether they may perform them (see the source above). Would there be any special considerations for a non-Jew performing an abortion on a Jew?


texts: Do all the letters in Sta"m need to be the same "baseline" height?

texts:
I know that prior to writing a column in a Sefer Torah, a Sofer "scores" the parchment to mark the rows. I am also aware that certain letters have "risers" and "descenders" (e.g. a final nun has a descender and lamed has an ascender.) Similarly, there are a number of intentionally tiny (ze'ira) or large (Rabbati) letters.

Aside from these situations, must a sofer write each letter using the same "baseline" height when going across the row? Must the bottom "baseline" of each letter be the same across the row, or can they "jump around"? I've occasionally seen mezuzot and tefillin parchments having "curvy" rows, so I'm curious if this allowed? Are there different restrictions on this between a Torah and tefillin / mezuzot, perhaps?


texts: At what point is someone considered an apikoris?

texts: If someone has doubts about what many consider foundation principles of Judiasm does that make him a heretic?  Or is it only if a person comes to a conclusion that it is false at which point he becomes a heretic?


texts:
The Emet books (Iyov, Mishlei, Tehillim) have a cantillation system that is not used elsewhere in Tanach. In addition to the use of cantillation marks not found elsewhere (iluy, ole, dehi, geresh muqdam), the marks that are also used elsewhere appear to have different grammatical function when used in the Emet books. For instance, Psalm 1:1 ends with the phrase:

  וּבְמוֹשַׁ֥ב לַ֝צִ֗ים לֹ֣א יָשָֽׁב׃

Normally, the revia' on לַ֝צִ֗ים would be a strong disjunctive, but that makes little sense grammatically in this context. I'm assuming that somehow the geresh muqdam here alters the function of the revia' to be either a weaker disjunctive or a conjunctive.

Can anyone point me to a reference that describes the grammatical rules of the te'amim in the Emet books? On-line information would be most appreciated.


texts: English explanation of Sheva Brachot at a Wedding

texts:
I was a guest at a wedding recently.  During the sheva brachot under the chuppah in addition to calling up someone to recite the bracha a second person was called up to read a relevant English passage (not a translation nor commentary).

Would there be an issue here?  Assuming the readings were appropriate to a wedding are there any issues which would make this problematic or is this just a matter of custom and/or taste?


texts: Specific things to do when a Gadol passes away

texts: Are there are any Segulot, Tefilot, Limudim brought down in the Sefarim for the passing of the Sadik HaDor?


texts:
I haven't learned Seder Kodshim before, and I understand there's no Talmud Yerushalmi on Seder Kodshim, but I saw in a bunch of places in maseches Temurah where Rashi quotes "loshon Yerushalmi" (search לשון ירושלמי on Sefaria, turned up ten instances in Temurah). It's always a different version of the gemarra than what appears in the Bavli.

Is this referring to the Talmud Yerushalmi? How did Rashi have a Yerushalmi on Kodshim, and we don't? Or is it just a different girsa in the Bavli that originated from Jerusalem? Or something else?


texts: Are Totem Poles considered to be Avodah Zarah?

texts:
A totem pole is a large carving, often made out of a tree, that depicts symbols or figures. They are usually made by various First Nations and Indigenous peoples around Canada and the United States.

I have heard that these poles may be considered Avodah Zarah, presumably as objects of worship, which may or may not be true.  Alternatively, perhaps the depictions on them are depicting people or other images which may be forbidden.  Are there any sources or Poskim that discuss if these are to be treated as Avodah Zarah, and why?

For example, this answer at Hidabroot declares them to be Avodah Zarah, whereas this blogpost declares them to be not Avodah Zarah.


texts: Cooperating with the authorities on Shabbos

texts: To what extent, if any, must a Jew go through in order to cooperate with authorities, who are not seeking to persecute Jews, in ways that violate Shabbat? May he violate rabbinic ordinances, or actual torah law in an indirect or unnatural way (shinuey)? Or, is there no leeway whatsoever no matter what the potential consequence of obstruction is (short of death)?


texts: Why are some rishonim referred to with the word "the" (e.g., "The Meiri")?

texts:
In common usage, some names have the word "The", others do not.  Why?

Why "The Meiri", "The Rambam", "The Ramban", "The Vilna Gaon", "The Semag",  but "Rashi", "Ibn Gabirol", "Ibn Ezra", "Rabeinu Tam"?


texts: Why did the Torah require 7 days for sitting in the Succah but just 1 day for 4 minim?

texts: Is there any meaning, symbolism or explanation why the Torah requires just 1 day for using the 4 species but 7 days to sit in the Succah? Offhand, it seems that sitting in the succah is "more important" than the 4 species, but I don't think that's the real reason.


texts: When was the Yad first used to read the Torah?

texts: When was the tradition of using the yad started? How long has this practice been in use, please?