texts: Was it always a straightforward presumption ("davar pashut") that in general the Ashkanazim should decide Halachic questions ("pasken") in accordance with the Rema over the Machaber/Beis Yosef (when they disagree)? Or did one of the Achronim come along and say that in general the Ashkanazim would/should pasken in accordance with the Rema over the Machaber, but before that particular Achron it was not necessarily for an Ashkanazi posek to rule thus?


texts: Why does cholov yisroel milk have such a short shelf life?

texts:
Since I started keeping cholov yisroel at home, I've had to change my buying habits because the milk (and yogurt) spoils so fast. I've tried several brands from several stores, and it is always the same: the stuff spoils within ten days inevitably. Others I've talked to report the same experiences.

I'm not saying this is so bad; I'm just wondering why it is, since cholov yisroel dairy is already more expensive, and one would think that the extra measure of supervision would if anything make it fresher, as is probably the case with kosher meat.

So, what's the answer? Why does cholov yisroel dairy spoil so much faster than cholov stam?


texts: Wife's obligation to submit to her husband for relations

texts:
Some people say only a husband is obligated to provide relations to his wife but the wife has no obligations. If she wants to she submits, if not she does not (since her husband is not allowed to rape her), and it is only a recommendation for her to submit as much as possible.

Others say she is obligated to submit.

What is the truth?

Please bring sources.

Related: What is the role of a wife towards her husband according to Jewish thought?


texts: Is postponing payment of a loan a Mitzvah?

texts:
IIRC, it is a Mitzvah of not pushing a person to return a loan when he doesn't have enough resources (לא תהא לו כנושה).
Let's say I lent $1000 to my friend and we agreed he can return it whenever he wants or I demand.
If a person does have the money, is it still a Mitzvah to postpone the payment, and is it considered a prolonged loan (I'm giving a new loan every 30 days, for example)?


texts: What's the maximum allowed profit that I can make?

texts:
Is there a Halacha on how much profit can a person make on something?

For example, assuming that market forces won't lower the price on a product (I'm a natural monopoly), can I have a 1000% markup?


texts: Why do English translations use the name "Eve" rather than "Chava"?

texts:
When the Bible is translated into English, most Hebrew names are simply transliterated into Roman characters.

In a few cases though, a completely different name is used.

In the case of Hadassah/Esther, the scripture explicitly gives both names,
and thereafter consistently uses one and not the other.

But "חַוָּ֑ה", for instance, isn't transliterated into "Chavah".
It is instead given only as "Eve", even in Jewish-sponsored translations of Genesis.

  And the man named his wife Eve, because she was the mother of all life.

  וַיִּקְרָ֧א הָֽאָדָ֛ם שֵׁם אִשְׁתּ֖וֹ חַוָּה כִּי
     הִ֥וא הָֽיְתָ֖ה אֵ֥ם כָּל־חָֽי

  — Bereishit - Genesis - Chapter 3 (Parshah Bereishit) - Tanakh Online - Torah - Bible

Is there a technical or historical reason why it was done this way?


texts:
Rabbi Hirsch seems to have written something like: “tzitzit; indeed it is called tzitzit from the Hebrew root meaning “to appear in physical form.”

Which root is that? And what does this mean in relation to our tassels?


texts: What is the source for the omnisignificance of Torah

texts:
In his book, The Idea of Biblical Poetry: Parallelism and Its History professor James Kugel discusses the idea that each and every word (letter?) in the Torah posses significant meaning (pp. 104-105), in terms of halacha or moral teaching, termed omnisignificance.

What is the source for this idea? Has it historically been accepted by major commentators?


texts: 17 and 8 refering to YHVH, His Torah and Good?

texts:
I found out that the gematria of the word tov is 17, which contracted to 1+7=8. Then I found out that the 17th word of the Torah is Elohim, but also that the words Torah (611=6+1+1=8) and YHVH (26=2+6=8) contract to eight.
The 17th chapter is the one YHVH and Avram cut out a covenant.

I don't know much about gematria, and it seems one could form all kinds of links and conclusions based on numbers even contradictories ones. But is there a connection between the numbers 17 and 8 and YHVH, His Torah and that which is called Good (Tov?).


texts:
A great deal if not most gasoline in America may contain ethanol. Ethanol  may be sourced from corn, wheat, and other potentially problematic sources. What's more, its combustion in the engine might potentially be characterized as a form of cooking.

Please provide sources which answer the question of whether we can derive benefit from the gas in our cars (i.e. by driving) during Chol HaMoed Pesach.


texts: Can I move my chometz after the bedikah?

texts:
According to this document, one should sequester all chometz in one's home either in a cabinet or behind a mechitzah prior to performing the bedikah (the search for chometz).

However, does this have to be the same place where the chometz will stay for all of Pesach? Or can you perform the bedikah on the areas that are not sequestered, and then move the chometz to a different sequestered spot before Pesach?

(Assume that the chometz will end up in the place you indicated on the bill of sale for mechiras chometz.)

If this applies to you, CYLOR.


texts: paskening in front of Rebbi who is your father inlaw

texts:
It is assur to pasken (rule on a halachic matter) in front of one's Rebbe (Eiruvin 63).
If one's father-in-law is his Rebbe and his wife asks him (her husband) a halachic question in front of her father, can the son-in-law answer since his wife has to keep the customs of her husband?


texts: Can a Jewish doctor refuse to treat a wicked non-Jew?

texts:
Ignoring any Secular law issues,

Is a Jew obligated to save the life of a wicked non Jew? Does it make a difference whether his refusal will become publicly known?

Example:

If a non-Jew who is a rasha got cancer and went to a Jewish oncologist then may the oncologist refuse to treat him? Is there an obligation for the oncologist to treat the non-Jew or an obligation to refuse him treatment? What is the halacha on this?


texts: How are we to understand the usages of "morning" and "evening" in the Genesis narrative?

texts: Is it more so "morning" as in the "morning" of one's life, intended proverbially to signify the beginning of an epoch or process? I would appreciate an answer with sources. The sun, which determines the arrival of morning and evening in the literal sense, had not been created. Thank you


texts: Is there a concept of "bitul beshishim" with regards to fish?

texts:
Years ago, some brands of Worcestershire sauce as well as a few salad dressings were marked "OU fish". This meant that one was not allowed to use this sauce on a piece of meat or have it on the same plate with meat. Apparently, the Worcestershire sauce contained a trace of anchovies. The salad dressing had a trace of salmon or some other type of fish.

Wouldn't the trace amount of fish in the sauce or salad dressing be nullified by the less than 1/60 (bitul beshishim) rule that similarly applies to mixtures of meat and dairy? Also, the meat with fish is a minhag which seems less stringent than the meat with dairy concern. Why would there be a concern, then regarding using the sauce or dressing with meat?


texts:
I heard from someone, that man is greater than an angel. For an angel can never reach higher levels in spirituality, while man can. In addition, man struggles with his evil inclination and an angel has no evil inclination to struggle with.

Is there any source for this?


texts: Does saying "I promise..." constitute any halachic obligation?

texts:
If someone verbalizes to himself something like "I promise not to drink Coke for a year" and his intention is to create a prohibition for himself, what does the halacha have to say about this case?

Is it prohibited for him to now drink Coke for a year? Why?


texts:
In an area where  there are no Jews  or even if there were they wouldn't know who you are, let's say Indonesia, India or a very rural place in the middle of nowhere, would the law of Marit Ayin still apply?

Is it a blanket rule or does it depend on being recognized as a Jew?
If it is indeed a blanket rule, what's the logic behind that?
Are there any exceptions?


texts: Is there a limit to the number of names you can give someone?

texts:
I have two Hebrew names. One of my sons has 3. Many people I know have 3; someone I called to the Torah had 4. At 3, people who have to address you often, (rebbes, teachers) seem to get confused. (can't quite explain why this would be worse than rembering the names of the other 25 in the class, but that's what it seems to be.)

Is there a limit to the number of names? If so, what is it, and why this limit?


texts: Sources for saying "Al HaNissim" at the end of Shemoneh Esrei

texts:
The Eliyahu Rabba (Siman 682 Ois 2) and the Mamar Mordechai (Siman 682 Ois 3) both write that if someone forgets to say Al HaNissim in Shemoneh Esrei and are holding by the end in Elokei Notzer then they may add there the "HaRachaman" nusach that we say in Bircas HaMazon if one forgets to say Al HaNissim. The Eliyahu Rabba writes that the Taz also says this.

What other achronim discussed this question? Whether it be in favor of saying it or not? I did not see it mentioned in the Mishnah Brurah at all, not in Siman 682 in Hilchos Channukah where I would have expected it, and not anywhere in Hilchos Purim where it would also be relevant.


texts: Does anyone have a good video tutorial for tying Tzitzit knots?

texts:
I'm curious if anyone has a good video tutorial for correctly tying Tzizit knots.

My main issue is the resources I've found on the subject have either not been explained in a clear enough way or they have been produced by fake Jewish (Messianic) sources. I have no idea why they seem to have cornered the market on this specific subject but most of the video tutorials I've found for Tzitzit have been produced by Messianic sources.

Because of this, I can't allow myself to take the sources as being correct or legitimate. I'd be too concerned about something being explained in a way which subjectively forces Christ symbolism into my knots.

Any suggestions for genuine sources would be much appreciated, Thank you!


texts: Should I make a bracha rishonah and acharonah on 1 ice cube?

texts: 1 ice cube is not a "m'lo lugmo" (majority of one's mouth), and it is also not the "norm" to eat ice cubes. Some people do this, anyway. For those that do, does it require a bracha? Does it matter if the ice cubes have a flavor, e.g.- frozen raspberry syrup?


texts: What's the source for naming children after Alexander the Great?

texts:
I know many Jews whose actual bris-given name is Alexander, and this has been a popular name even among great tzaddikim of the past (such as R. Alexander Ziskind). I've heard a legend (mentioned on sites such as Ohr Somayach, Aish, and JewishHistory.org) that when Alexander met with the Jews and supported them(Yoma 69a), the Jews in turn honored him by naming children 'Alexander'.

(See also Igros Moshe O.C. 5:10 where he rejects another version of the story)

What's the earliest source for this story/explanation?


texts: It is known that Elul is Besulah which in its secular name is Virgo where did this constellation come from according to our Torah sources?


texts: How much does one have to eat to become Fleishigs?

texts:
Is there a minimum amount of meat or chicken required to be eaten in order to change one's status to being "fleishig" (i.e. so that he would have to wait before eating dairy)?

[same question can be said of dairy for "milchig" status...]

Would it matter if the meat or chicken is spit from the mouth before swallowing?


texts: What was the significance of the ram by the Akeida?

texts:
The Akeida ends off with Yitzchok being spared and Avraham finding a ram as a replacement sacrifice.

In general, what exactly was the nature of this symbolic sacrifice?
Rashi tells us that with every action involved with the slaughtering of the ram, Avraham prayed that Hashem should consider their actions to have been done to Yitzchok. Did this actually change anything in the historic nature of this event? What if he hadn't slaughtered it, or had slaughter it but hadn't prayed?
The special nature of this ram was exemplified by, possibly, making it to the list of items created at twilight, in the fifth chapter of Avos. Both the Tosafos Yom Tov and the Tiferes Yisroel say this does not mean the actual ram was created then, but rather the concept of its being was prepared then. The T.Y. reasons the necessity was to ensure it would remain hefker, ownerless, so Avraham would be able to use it. I don't understand this reasoning, why would that necessitate its preparation at that specific point so I'm not going to focus on it, but I was wondering in general, what was so special about this ram and its slaughtering that it needed to be prepared at that point in time?

I hope the connected theme will prevent any objections to so many questions. Any answers, partial or full will be appreciated.


texts:
Who knows one hundred thirty-one?
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: Would a hole in the ground with schach over the hole constitute a kosher sukkah?

texts: If a hole was dug in the ground with 4 sides, would the 4 sides constitute walls that can be used for a sukkah?


texts: Magen Avraham - Practically no Plag HaMinḥah or just no Plag HaMinḥah in winter?

texts:
Calling all science and math-oriented Judaism.SE-ers!
According to the website MyZmanim.com, today's Halachic times where I work are as follows (only a handful of times are shown because the question would be tedious to edit otherwise):

  Dawn        עלות השחר
  90 minutes as degrees, bef. sunrise 5:34:28 90 דקות במעלות, קודם הנץ

  Fixed 72 minutes before sunrise 6:07:32    72 דקות שוות קודם הנץ

  72 minutes as 16.1 degrees  5:53:58 72 דקות לפי 16.1 מעלות

  Earliest Talis & Tefillin     זמן ציצית ותפילין
  Sun is 11.5 degrees below horizon   6:18:58 11.5 מעלות תחת האופק

  Sun is 11 degrees below horizon 6:21:43 11 מעלות תחת האופק

  Sun is 10.2 degrees below horizon   6:26:08 10.2 מעלות תחת האופק

  Sunrise       הנץ החמה
  In a level region   7:19:32 במישור

  Latest Shema Magen Avraham        סוף זמן קריאת שמע
  מגן אברהם
  Using "90 minutes..." as dawn and nightfall 8:48:59 לפי 90 דקות במעלות
  Using "Fixed 72 minutes..." 9:05:31 לפי 72 דקות שוות
  Using "72 minutes as 16.1 degrees"  8:58:44 לפי 72 דקות במעלות

  Midday & Midnight       12:03:30    חצות

  Earliest Mincha       מנחה גדולה

  30 fixed minutes after midday   12:33:30    30 דקות שוות אחר חצות
  Gra & Baal Tanya    12:27:10    גר"א ובעל התניא
  LeChumra    12:33:30    לחומרא
  Magen Avraham
  Using "Fixed 72 minutes..." 12:33:10    מגן אברהם
  לפי 72 דקות שוות

  Mincha Ketana     מנחה קטנה
  Gra & Baal Tanya    2:49:09 גר"א ובעל התניא
  Magen Avraham מגן אברהם
  Using "Fixed 72 minutes..." 3:31:09
  לפי 72 דקות שוות

  Plag HaMincha         פלג המנחה
  Gra & Baal Tanya    3:48:19 גר"א ובעל התניא
  Magen Avraham מגן אברהם
  Using "Fixed 72 minutes..." 4:45:19
  לפי 72 דקות שוות

  Sunset        שקיעת החמה
  In a level region   4:47:29 במישור

Does this mean that the Magen Avraham holds of only a very minuscule Plag HaMinḥah? Or is there something going on mathematically that just makes it nearly impossible to have a Plag in the winter? Is there something in this Shittah that could explain why many synagogues Daven Minḥah on Friday evenings in the summer well after Plag HaMinḥah as usually published in most calendars? Is M"A's Shittah just that much later?


texts: In the English translation of Me'am Loez, Shemos, Ki Thisa, Chapter 10, verse 33.11, the Meam Loez explains why Yehoshua was named bin Nun, and not ben Nun. He says that when Joshua's name was changed from Hoshea to Yehoshua there were no nekkudot for the yud, (which had been previously part of the name Sarai before a yud was removed and replaced with a heh, making Sarah [BT Sanhedrin 107a]) so two dots were "borrowed" from the segol under the "ben," leaving it with one dot, that is, a hirik. The footnote for this source says it is from Baal HaTurim, parashas Shlach. However, I could find no such Baal HaTurim. I saw online that it was brought in the name of the Chasam Sofer, but the Meam Loez on this part of Shemos was published in 1746, before the Chasam Sofer was born. Was this then not part of the original Meam Loez? Thanks.


texts: Asking a shaila where disclosure of classified information might be necessary

texts:
Orthodox Jews have taken on more and more responsible government positions and have been trusted with clearances to see highly sensitive classified materials.  Many years ago I had such a job.  It never happened to me, but I can envision a situation where an unpublicized national security incident has resulted in the Jewish White House or Defense Department worker to be called into the office on Shabbos.  He/she goes to his rav to ask whether he can go in.  The rav says he needs to know the nature of the emergency.  Assume the rabbi does not have security clearances.

Can the rav give a heter simply by relying on the assurance of the congregant that the issue involves a classified matter that is of national importance, potentially life-and-death, and requires his/her personal attention and that he can't tell him anything more?
If the rav insists on more information, does he have a halachic responsibility to not disclose the confidences of his congregant, similar to the requirement of a Catholic priest not to devulge confessional information (I say this because the parrishoner-priest confessional is a recognized privilege in courts of law)?
Would American law permit or prohibit any disclosure to the rabbi?  A retired Army chaplain told me he thinks that the congregant would not be held responsible, but I've been unable to find a source in statutes or in case law.  Moreover, I've seen cases where someone lost their clearances because, during a polygraph examination, he admitted to revealing information to his wife -- where there is also a legal privilege recognized in courts.


texts: Why is the Rif's digest of tractate Niddah hidden in tractate Shevuos?

texts: Rabbi Isaac Alfasi's summary of tractate Niddah is hidden in masechet Shevuot. Why is it buried in maseches Shevuos?


texts: Why is Boruch Hashem Leolam not said in Israel?

texts: Outside of Israel we say ...ברוך ד' לעולם after השכיבנו by Maariv. Why is this part of tefilah not said in Israel (or: why is this said outside Israel)?


texts: Did part of the Jewish community move to Greece after the destruction of the First Temple?

texts: Is there any evidence in Chazal, that after the destruction of the First Temple, some part of the Jewish community moved to Greece? (Of course, the majority moved to Babylon.)


texts: How to become a qualified Bodek Shaatnez

texts: I would very much like to learn the laws and the practical checking of Shaatnez - how do I go about?


texts: What does Judaism say about pets in the World to Come?

texts: What does Judaism teach about animals in the World to Come? Pets hold such a beloved place in the now and appear, more than other animals, to have there own will in their actions. Is there hope that we will see them in the afterlife?


texts: Was Nun, the father of Joshua a righteous person?

texts: I recall learning a long time ago that Nun, the father of Yehoshua was a righteous person. Is there a source for this idea?


texts: Does one say a beracha on medication? Does it matter whether it tastes nice or not? Is there a difference between pills and liquid medicine?


texts: How is Isaiah 66:17 to be understood if pork will become kosher when the Messiah comes?

texts:
The Ritva, R. Yom Tov Asivelli (in the 13th century) wrote that pork will become kosher when the Messiah comes: (קידושין מט:)

  ועליהם אמרו בהגדה למה נקרא שמו חזיר שעתיד הקב"ה להחזירו לישראל לעתיד לבוא

Why is it called Chazir? Because the Holy One will return it to Yisrael in the future.

In light of this, how is the context of Isaiah 66:17 to be understood?

  With fire and with sword the Lord will judge all humanity;
      many will be slain by the Lord.
  Those who became holy and purify themselves, following their leader into the gardens, who eat pork, detestable animals, and mice, will meet their end together, says the Lord. Because of their actions and thoughts, I’m coming to gather all nations and cultures. They will come to see my glory.


texts: Transfer of loan / mortgage from non-Jew to Jew

texts:
What happens if a Jew borrows money on interest from a non-Jew, and then the lender turns around and sells the debt to a Jew? (Such transactions are very common in the mortgage industry.) Is it prohibited to pay interest to the new owner of the loan, since he is Jewish? If so, does the borrower need to pay up the loan immediately? What about any interest that has already accrued before he does so?

(For the purposes of this question, let's assume that we are dealing with individuals, not corporations.)


texts: The Gemara (Nazir 65b) says that Rabbi Yehoshua learns from the passuk of לטהרו או לטמאו that the case of ספק שיער לבן קדם ספק בהרת קדמה the halacha is טהור. The question is why he needs a passuk to say this if the Gemara (Kesubos 75b) says that the reasoning of Rebbe Yehoshua is because he holds that we go after חזקת הגוף?


texts: What are valid reasons for establishing a new Minyan?

texts:
What are the criteria required for establishing a new Minyan?

Some considerations (not an exhaustive list) for why people might want a new Minyan:

Different נוסח (perhaps very few people in the community Davened this different נוסח at one time, but now more people with that נוסח have moved to the community).
Personal grievance (shared by the group).
Convenience (location and/or scheduling).
Too Heimishe (ie., too much talking).
Not Heimishe enough (ie., no socialization, even at permitted times or after Davening).
Personal preference (speed, speeches, announcements, Mi SheBerachs, etc.).

Are there hard and fast requirements for establishing a new Minyan?  Guidelines?  If a Minyan is established not in accordance with the requirements/guidelines, does this preclude someone from attending the Minyan, whatever his motivations might be?


texts:
The Gemara Eiruvin 56b said that the Migrash (the orange area) is one quarter of the area of the sados (the green area). Let's look at the math. (This is how I understood the maskana)

greenArea = (2r+2000+2000)^2 - orangeArea - cityArea (since the length of the migrash is 1000 amos + the length of the techum is 1000)
orangeArea = (2r+1000+1000)^2 - cityArea
cityArea   = 3r^2

Therefore,

greenArea = (2r+4000)^2 - (2r+2000)^2 - 3r^2
orangeArea = (2r+2000)^2 - 3r^2

greenArea/orangeArea = ((2r+4000)^2 - (2r+2000)^2 - 3r^2 + 3r^2)/((2r+2000)^2 - 3r^2)

greenArea/orangeArea = ((2r+4000)^2 - (2r+2000)^2)/((2r+2000)^2 - 3r^2)

According to Raba, this works if r = 1000 (the city is 2000 x 2000).

However, the result will be 20/13? Where did I go wrong?

EDIT

I saw the Soncino Gemara and they explain that the Migrash is also a circle. In that case, we have the following picture:

BigArea = (2(r+1000+1000))^2
CompleteMigrashArea = 3(r+1000)^2
City = 3r^2

GreenArea = BigArea-CompleteMigrashArea
migrashArea = CompleteMigrashArea-City
GreenArea = BigArea-(MigrashArea+City)
GreenArea = BigArea-MigrashArea-City
GreenArea = (2(r+1000+1000))^2-3(r+1000)^2-3r^2

MigrashArea = 3(r+1000)^2 - 3r^2

GreenArea/MigrashArea = ((2(r+1000+1000))^2-3(r+1000)^2-3r^2)/(3(r+1000)^2 - 3r^2)

If r = 1000, then then the ratio is 7/4

Doesn't work either.

MOREOVER

Abaye says the same method will work if the city is 1000 by 1000. (r=500).


texts:
The Kaf Hachayim, OC 202:63:

  ומיהו המוצץ משקה מן הפרי חשוב אוכל ומברך ברכתו הראויה לו ושיעורו בכזית לברך ברכה אחרונה. פר״ח בספרו מים חיים סימן ז׳ חס״ל אות י״ד. והיינו דוקא במוצצם ע״י לעיסה שנותנם בפיו דכיון שצריך היא ללעוס בשיניו דיינינן ליה כאוכל ושיעורו בכזית אבל מציצה שאין בה לעיסה שתופס הפרי בידו ומוצצו הרי זה דינו כשתייה

He says that sucking juice from a fruit is considered eating (and requires a fruit-specific benediction beforehand) if "he sucks them through laos-ing, that he puts them in his mouth;… he needs to laos with his teeth". On the other hand, "sucking that does not have laos-ing, that he holds the fruit in his hand and sucks it, is considered drinking" (and requires juice's benediction).

(I don't know whether by "laos" he means to bite or to chew or something in between or something else, which is why I didn't translate it.)

What if someone holds a quarter or eighth of a citrus fruit in his hand, puts part of it in his mouth, bites down with his front teeth, and sucks? This is, I think, the most common way of sucking juice from a citrus fruit. Would the Kaf Hachayim consider that eating (perhaps because he bit down) or drinking (perhaps because he didn't put the fruit into his mouth and chew)?


texts: The basic information of Jewish mysticism is readily available online and in print today. Yet kabbalah continues to be treated as knowledge that is secret and is only appropriate for people to learn after they have reached a certain age and/or attained a certain level of learning. I'd like to understand what the reason is for the continued secrecy.


texts: May one hold together a tallis with materials that cannot themselves form a tallis?

texts: Can someone use material to hold together a tallis (e.g safety pin etc.) that cannot itself make a kosher tallis?


texts: Are nedarim considered Biblical or Rabbinic laws?

texts: If you make a neder (a personal vow), is following it considered a matter of Biblical (d'oraysa) or Rabbinical (d'rabbanan) law? Please bring sources.


texts: Shaving on Friday when Lag Ba'omer falls out on a Sunday

texts: This year (2011, 2017) Lag Ba'omer falls out on a Sunday. I've heard from a few people that the halacha is that you can shave (and take a haircut) on the Friday beforehand l'kavod Shabbos. Are there any sources for that? Any extra day I don't need to live with this beard is a good day for me :)


texts:
G-d said: "Ye shall not eat of it, neither shall ye touch it, lest ye die.'"

And the serpent said: "Ye shall not surely die; 5 for G-d doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil."

And after Eve and Adam eaten the apple, they didn't die, but knew good and evil.

Thus, what the serpent said, was happened, and what G-d said, wasn't.

Is there an explanation for this... for me, very annoying event?


texts: Why do we hold and kiss the tzitzis for "vayomer Hashem" in Kriyas Shema during Shacharis but not during Maariv? I have never seen a siddur that instructs you to do so during Maariv.


texts: What Bracha to say when there is no clear majority?

texts:
I know that the Bracha for a mixture dish would go by the main component which in turn is determined by the majority.

E.g. for rice with some peas the blessing is Mezonot.

My question is what if there is no clear majority - what if the rice is 40% and there is 30% peas and 30% carrots? in this case the largest component is the rice but on the other hand there is 60% combined of components that bears the Bracha "Pri HaAdama"? is the rice still considered the main component?


texts: Husband deciding how his wife should cover her hair

texts: Issues of Shalom Bayis (peace in the home) and any other deciding factor aside, does the husband have any "right" or "privilege" (from a halachic standpoint) to decide how his wife will cover her hair (tickle (kerchief), sheitel (wig), etc.)? Or for that matter can he decide on other issues of tznius (what type clothes his wife will wear, etc.)? I'm looking for sources in seforim, poskim, etc. if any exist (and not hashkafic answers based on experience, madrich chassanim (a bridegroom teacher), etc.).


texts: Complete wickedeness instead of tikkun as path to redemption?

texts:
Rabbi Yochanan tells us that
“אין בן דוד בא, אלא בדור שכולו זכאי, או כולו חייב”.
“the son of David (Mashiach) comes only in a generation that all the people have merits or in a generation that all are wicked ”

What does Rabbi Yochanan mean by that? Could one hasten the coming of redemption by spreading wickedness?

It seems to me more straightforward and faster to bring all people to wickedness than (as in Daniel 12:3) many/all to righteousness. Do any sources discuss this approach in earnest?


texts: I have noticed in some Shuls the Congregants repeat the counting of the Omer by day time (without a Brocha). What is the source to do this? Is this done as a precaution just in case one forgot to count the previous night, or is there a reason to recount by day?


texts: What are the parameters of "one should not return a ruinous report"?

texts:
The gemarah in Megillah (15a) states:

  “And they told Esther’s words to Mordecai” (Esther 4:12), but he, Hathach himself, did not go to tell him directly. The Gemara explains: From here we see that one does not bring back a sad report.

This statement is made to explain why Hatach did not bring Esther's response about not being able to enter to see the king without being called. However, just before that Hatach did bring a 'sad' report to Esther from Mordechai wherein he explained to her about Haman's plan to kill the Jews.

  Hathach went out to Mordecai in the city square in front of the palace gate;
  and Mordecai told him all that had happened to him, and all about the money that Haman had offered to pay into the royal treasury for the destruction of the Jews. He also gave him the written text of the law that had been proclaimed in Shushan for their destruction. [He bade him] show it to Esther and inform her, and charge her to go to the king and to appeal to him and to plead with him for her people. When Hathach came and delivered Mordecai’s message to Esther, (Esther 4:6-9)

At first blush  this would seem to me to fall under the category of "one does not bring back a sad report" yet it must not be so if Hatach delivered it. Therefore I would like to better understand what the parameters of 'one does not bring back a sad report.' in fact are. Is it up to the messenger to decide if something is sad/ruinous enough? Are there any other ways to tell if a certain report should or should not be delivered?


texts: Explain usage of diffrent verbs in Shemot 18:20

texts:
Exodus 18:20:

  וְהִזְהַרְתָּ֣ה אֶתְהֶ֔ם אֶת־הַחֻקִּ֖ים וְאֶת־הַתּוֹרֹ֑ת וְהוֹדַעְתָּ֣
  לָהֶ֗ם אֶת־הַדֶּ֙רֶךְ֙ יֵ֣לְכוּ בָ֔הּ וְאֶת־הַֽמַּעֲשֶׂ֖ה אֲשֶׁ֥ר
  יַעֲשֽׂוּן׃

  My translation - somewhat "exaggerated" to point the nuances, here:

  You shall warn them about the statutes and laws and make them know about the path that they should walk in, and the work that they should do.

Why is a different verb (see the bolded words) used regarding each different area? It seems that there is some nuance in the meaning of the objects following each verb that necessitates a different verb.


texts: How are things such as evil eyes/dark attachments/evil handled in Jewish tradition?

texts:
While the topic isn't discussed heavily in modern Judaism (outside of the evil inclination) the idea that there are dark forces which can negatively impact and overwhelm individuals is a very real part of the mystical traditions.

I was curious as to how the Rabbis handled such situations and if there were processes that individuals had to undergo to remove dark forces and evil eyes and such.


texts: Understanding the Man (Manna) imparting whatever taste the person desired in light of their spiritual standing

texts:
Famously, the Gemara in Yoma 75a says that the Man tasted of whatever flavour the person eating desired:

...רבי אמי ורבי אסי חד אמר טעם כל המינין טעמו במן
Rabbi Ami and Rabbi Asi (debate the verse’s meaning). One said: They tasted the flavor of all types of food in the manna....

However, how do we understand this 'gashmiyus' (physical) nature of the man? This was a nation who at kriyas yam suf (the splitting of the Reed Sea), even the shifcha (the maidservant) experienced levels of nevuah (prophecy) like that of Yechezkel (refer to Rashi, Shemos 15:22). Owing to their higher spiritual level, it seems at odds that they could engage in an experience seeking greater physical pleasures.
It says in Pirkei Avos 6:4 that the way of Torah is to partake of bread with salt and water to drink.
Likewise, the Tosafos in Kesubos 104a s.v. 'Lo' says:

...דאמרינן במדרש עד שאדם מתפלל שיכנס תורה לתוך גופו יתפלל שלא יכנסו מעדנים לתוך גופו
We say in a Midrash that until a person prays that Torah will enter his body, he should pray that delicacies should not enter his body....

Therefore, if the more spiritual/Torahdik way of living is to eat more modest meal, which conceivably they were on the level to appreciate, how are we to understand the fact that the Man gave them the option to partake of whatever fare they fancied?
Do any Jewish sources touch on this apparent dichotomy?


texts: Moshe refrained from marital relations with Tzipora for almost forty years, so as to be able to receive prophecy at any moment (Shabas 87:1). 1. Did he divorce her? 2. If not, why not?


texts:
Another in the mi.yodeya gravestone series:

I recently obtained a photograph of the gravestone of one of my ancestors.  The first line of the inscription on the stone is:

איש חי רב פעלים מקבצאל

This appears to be a quote from שמואל ב כג:כ.
It also seems that the Ben Ish Chai derived the names of several of his books from this verse.

So, can you help me understand the meaning of this verse, and why it might be inscribed on someone's gravestone?

For what it's worth, this ancestor lived in the latter half of the 19th century, in Hungary, where he apparently at one point was rosh kahal of his community.


texts: Does the rule in Pirkei Avot 3:2 apply to evil governments?

texts:
In Avot 3:2, Rav Chanania says that we should pray for the welfare of the government. For, if it weren't for the fact that people fear the government (afraid of breaking the law), people would swallow up each other (there would be anarchy without laws.)

In a sense, fulfillment of this rule (praying for the government) is performed in many shuls on Shabbat morning in a special prayer for the welfare of the government, commonly recited after the Haftarah service.

While I know that there are various versions of this prayer, a common form of the prayer said in the U.S. is the first prayer listed here which is transliterated.

In it, there is a phrase:

  hu yevarekh, ve-yishmor, ve-ya’azor, vi-romem, vi-gadel, vi-nasei
  lema’la et ha-nasi, ve-et mishneihu, ve-et kol sarei ha-aretz ha-zot.

Loose translation:

  He shall bless, watch, assist, exalt, magnify and raise to prominence
  the president, vice president and all the officers of this country.

Should such phrasing or any similar prayer that implies blessings and protection of the government be recited when the government is evil and encourages murder or consistent human suffering? For example, if the government were similar to the Natzi regime or Jews lived in constant fear of going to shuls because of government prohibitions on such activities, does Rav Chanania's adage apply?


texts: May one dry himself with a towel on shabbos after using the mikvah? If not, why not? If yes, why?


texts: Is there such a thing as losing your Chazaka on contracts?

texts:
Let's say I come to court, claiming that I bought field A with a contract. That contract was found to be a forgery. I lose.

I come back the next day, saying that within the past day I bought the field. I show a contract. It was found to be a forgery.

I keep coming back day after day, hoping that one day, my forged contract will stand up to the court's scrutiny.

Is there a point where the court will simply refuse to believe any contract which I bring?


texts: Why isn't Moshe considered a "forefather"?

texts: If Moshe led us out of Egypt, into Israel, and is a great man why isn't he considered a forefather?


texts: I've read that Yael slept with Sisra, but this obviously isn't directly in the text.  What is the source for this and the reasoning behind it.  Wasn't Yael married?


texts: Refuting my rav who says that using Mi Yodeya is a bad thing for someone to do?

texts:
I seem to be going in circles regarding the use of Mi Yodeya. As you can see, I have been a Mi Yodeya member for over a year. I find a lot of good information on it, and, B"H, my profile shows that I've reached approx. 172K people. So, I think that using Mi Yodeya has been good for me as well as others whom I may have helped.
My rav is vehemently opposed to using Mi Yodeya. He thinks it's extremely harmful and can ruin a person's hashkafa.
I tried to challenge him by citing this verse:
From Ecclesiastes 6:12:

כִּ֣י מִֽי־יוֹדֵעַ֩ מַה־טּ֨וֹב לָֽאָדָ֜ם בַּֽחַיִּ֗ים

For Mi Yodeya is what is good for a man in life
My rav, is still not convinced, even after I show him that someone as wise as the Wise King Solomon knew that Mi Yodeya was good for people.
I don't get it. My rabbi dares to challenge the wisdom of King Solomon by adhering to his statement that Mi Yodeya causes harm?
Are there any other ideas I can use to convince my rav that using this site is good and not harmful?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Are souls in Gehinom (purgatory) spared from suffering on Yom Tov?

texts:
The Zohar (quoted here), says that the souls that are undergoing the painful cleansing process of Gehenom (purgatory, hell, see here), are given respite during the 24 hours of Shabbat.

This idea is brought in Halacha as well.

Does the same apply to proper Jewish Holidays (i.e. when work is forbidden), such as Pesach, Shavuot, and Sukkot?


texts: Why did the Vilna Sha"s become so widespread?

texts:
If one enters a beit midrash and takes out a masechta of Talmud, one will invariably find that it is typeset following the exact form of the page found in the edition from Vilna.

So here are two questions about that:

Why did the Vilna edition become so widespread?
When did it supersede other editions as the primary version of the Talmud?


texts: Rule for opening the ark without a minyan

texts:
Yesterday morning, we didn't get a minyan. We were wondering if the ark should have been opened for "Avinu Malkeinu" despite the fact that there was no minyan in shul.

I'm unaware that there is any problem in doing this, but I'm not sure if opening the ark for certain prayers requires a minyan to do so. Is the ark opened only if there is a minyan? Is that halacha or minhag? - Must it be opened for these prayers? Would there be any prohibition in doing it with no minyan?


texts:
Which rabbi(s) wrote that there were idols hidden inside the Kaaba (Muslim direction of prayer), thus making Islam Avodah Zarah? (Whether the rabbi(s) were mistaken or not is besides the point)
I recall someone quoting a rabbi stating the abovementioned statement on this site, but I can't seem to find it.


texts: Doing something bad with a good intention

texts:
I recently studied the story of Hannah in school. I learned that Penninah would make fun of Hannah for not having children so she could reproach herself and pray deeply to G-d. Penninah was actually doing this with a good intention, believing G-d would see her agony and make her conceive. But Penninah was punished with the death of her children because one can't antagonize somebody even if it's for a good reason.

But I've also learned that the intention counts. I've learned that if you think you're doing a mitzvah for G-d with all your heart and it results you're not doing it well, it still counts (although maybe not in the same level).

This may sound arguable and wrong but I've also discussed with friends some philosophical questions regarding this subject. Like "If a terrorist really believes he is doing the right thing and he is doing it for G-d, what happens to him in the afterlife? How is he judged?"

So back to the point, does G-d care about the intention?


texts:
I have been to various Shuls over Chanukah and they say Maoz Tzur but they don’t say the last stanza. I asked and they say we don’t say it. What would be a reason not to say it? Don’t we want revenge on our enemies as we make a reference in Av Harachamim before Musaf Amida?
The last stanza reads (see Wikipedia):

Hebrew
English

חֲשׂוֹף זְרוֹעַ קָדְשֶׁךָ וְקָרֵב קֵץ הַיְשׁוּעָה
O bare Your holy arm and bring the end of salvation.

נְקֹם נִקְמַת עֲבָדֶיךָ מֵאֻמָּה הָרְשָׁעָה
Wreak vengeance upon the wicked nation, On behalf of your faithful servants.

כִּי אָרְכָה הַשָּׁעָה וְאֵין קֵץ לִימֵי הָרָעָה
For deliverance has too long been delayed; And the evil days are endless.

דְּחֵה אַדְמוֹן בְּצֵל צַלְמוֹן הָקֵם לָנוּ רוֹעִים שִׁבְעָה
O Reject the enemy into the shadows of idolatry, and set up for us the seven shepherds.

Av Harachamim:

יִזְכְּרֵם אֱלהֵינוּ לְטובָה עִם שְׁאָר צַדִּיקֵי עולָם. וְיִנְקום
לְעֵינֵינוּ נִקְמַת דַּם עֲבָדָיו הַשָּׁפוּךְ. כַּכָּתוּב בְּתורַת
משֶׁה אִישׁ הָאֱלהִים. הַרְנִינוּ גויִם עַמּו כִּי דַם עֲבָדָיו יִקּום
וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתו עַמּו: וְעַל יְדֵי
עֲבָדֶיךָ הַנְּבִיאִים כָּתוּב לֵאמר. וְנִקֵּיתִי דָּמָם לא נִקֵּיתִי
וַיהוָה שׁכֵן בְּצִיּון: וּבְכִתְבֵי הַקּדֶשׁ נֶאֱמַר לָמָּה יאמְרוּ
הַגּויִם אַיֵּה אֱלהֵיהֶם. יִוָּדַע בַּגּויִם לְעֵינֵינוּ נִקְמַת דַּם
עֲבָדֶיךָ הַשָּׁפוּךְ: וְאומֵר, כִּי דורֵשׁ דָּמִים אותָם זָכָר לא
שָׁכַח צַעֲקַת עֲנָוִים: וְאומֵר, יָדִין בַּגּויִם מָלֵא גְוִיּות
מָחַץ ראשׁ עַל אֶרֶץ רַבָּה. מִנַּחַל בַּדֶּרֶךְ יִשְׁתֶּה עַל כֵּן
יָרִים ראשׁ:
May our Lord remember them for good together with the other righteous
of the world and may He redress the spilled blood of His servants as
it is written in the Torah of Moses the man of God: "O nations, make
His people rejoice for He will redress the blood of His servants.He
will retaliate against His enemies and appease His land and His
people". And through Your servants, the prophets it is written:
"Though I forgive, their bloodshed I shall not forgive  When God
dwells in Zion" And in the Holy Writings it says: "Why should the
nations say, 'Where is their God?'"Let it be known among the nations
in our sight that You avenge the spilled blood of Your servants. And
it says: "For He who exacts retribution for spilled blood  remembers
them He does not forget the cry of the humble".And it says:"He will
execute judgement among the corpse-filled nations crushing the rulers
of the mighty land;from the brook by the wayside he will drink then he
will hold his head high.


texts: Why can we do Tashlich until Hoshana Rabba

texts:
One of the reasons to do Tashlich, according to Chabad.org is: "Another reason for saying Tashlich next to a river is because Rosh Hashanah is the day when we coronate G‑d as King of the Universe. Jewish kings are anointed next to rivers, and so it is appropriate that we crown G‑d as our King next to a river, as well."

If this is the case then why can Tashlich be done until Hoshana Rabba?


texts:
Is it a problem (for reasons related to tznius or any other Jewish concern) if a woman does not wear a bra?
Is it still a problem if it is not obvious that the woman is not wearing a bra? Women may wear different kinds of clothing to hide or reveal the fact that they're not wearing a bra.
Please answer with sources.
From the quote below, it seems to me that in some cultures it is not modest not to wear a bra, while in other cultures it is not modest to wear one.
What is the Jewish point of view on the modesty of different breast coverings?
The Wikipedia article for Bra says,

[Some women] simply feel that bras improve their appearance. ... Some women wear bras because they want to conceal the natural shape of their breasts and nipples, responding to cultural standards of modesty, or because they fear criticism or unwanted attention.
...
Depending on the social context, women may wear different kinds of clothing to hide or reveal the fact that they’re not wearing a bra.
...
Some researchers have found health benefits for going braless.
...
In October 2009, Somalia’s hard-line Islamic group Al-Shabaab forced women in public to shake their breasts at gunpoint to see if they wore bras, which they called “un-Islamic”. They told women that wearing a bra was deceptive and against Islamic teaching. Girls and women found wearing a bra were publicly whipped because bras are seen as “deceptive” and to violate their interpretation of Sharia law.


texts: Can a glass stovetop be used for both meat and milk?

texts:
Is it permissible to use a glass stovetop for both meat and milk? Or is it forbidden? A OK article says that one should not use a glass stove top for meat and milk, however rabbikaganoff Is My Stove Kosher article makes no distinction between a regular and glass electric stove.

If this is accidently done, would the pot require kashering, since poskim are lenient after the fact?

Sources are much appreciated.


texts:
Does anyone know of any Rishonim who explain tefillah?

(To clarify: I'm looking for peirushim on the text itself. Mefarshim on the concept of Tefillah in general should be taken over here.)


texts: Ezra 10:3 "put away" or "yatsa' " Why not "garash"?

texts: What are the differences and what does it imply?


texts: Looking for a computer program or method to list all weekday / Shabbat no-El_Maleh days

texts:
My shul has asked me to compile an annual list of all days when "El Maleh" (prayer said for yahrtzeit) is omitted.

People in my shul know that it is said any day the Torah is read, meaning Mon., Thurs, and Shabbat mincha. Generally, El Maleh would be omitted on a day Tachanun is not said, or in the case of Shabbat mincha, it would include if Tachanun is omitted on the following day (e.g. Erev Rosh Hodesh.)

I need the lsit to include both the Hebrew and English date and the reason it is omitted (e.g. - Rosh Hodesh, Chanukah, during Nissan, etc.)

For the past few years, I created an Excel sheet and did this manually. I'd like to keep this in an easy to read list / column format such as Excel rather than in a calendar program such as Outlook.

I think Hebcal or MyZmanim can produce a list like this, but I'm not sure. I need something that, ideally, I can import into Excel, even if this involves some export / import / converting from a text format, etc.

Can someone recommend a program / method available that can do this?


texts: Torah Genealogy not mentioning Childless people

texts:
In Shmuel 1, 17:12, the sons of Yishai are listed. There is a discrepancy between this count (of 7) and the textual statements that Yishai had 8 sons. Some meforshim explain this as because the 8th, Elihu, was only a half brother. Rashi explains, though,

  And he had eight sons. And that which is stated, 'Otzem, the sixth, Dovid the seventh,'(Chron 1, 2:15) and no more is stated. This may be reconciled that one died childless and therefore, he was not mentioned there.

How does Rashi draw this conclusion? Would a person's dying childless justify his name's not being recorded? Are there other instances where someone who died without children is omitted from a Torah listing?


texts: May someone with a monotonic voice be a Ba'al Kri'ah?

texts:
I understand that the main purpose of trope is grammatical. The musical aspect, as I understand is secondary.

Halachically, when one reads the Torah publicly, is one required to sing it with the trope? (If he is able to do so?)

What about someone who has an artificial larynx sounds monotonic. As long as he knows to pause at the end of each verse (so at least this is a signal that he distinguishes the grammatical usage of the trope to the best of his voice ability), would he be allowed to be a Ba'al Kri'ah?

Please address both:

If someone else is available, but the monotonic person is more qualified, e.g., he is the shul's hired Ba'al Kri'ah, and he was injured.
No one else is available


texts: Why only Hillel and Shammai are mentioned to have schools (Batim)?

texts:
[Pretty anonymous] pupils of Hillel and Shammai are referred to as Beit Hillel and Beit Shammai. IIRC, no pupils of other Rabbis before or after them are referred to as "Beit Rabbi X", like Beit R' Akiva or Beit R' Eliezer (Beit Rabbi is mentioned as Rabbi's household, see examples here).
Why?


texts: Having work done for a lessor on Shabbat

texts: What is the halacha of having a plumber do work on Shabbat on rental property that is owned by a Jew? The owner will not be present during the work, meaning that the plumber has the keys to the property or the tenant will open the door.


texts: Is Tanach Simanim reliable from an Orthodox point of view?

texts: I know that Judaism (or at least Orthodox Judaism) relies on the Masoretic Text. I saw that the publisher of the Tanach Simanim is Feldheim. I don't know if it is from an Orthodox point of view and if any Orthodox Rabbi would recommend it ?


texts:
Is there a problem using the secular names for the days of the week?
If there is a problem, is it because:
1) The names originally come from Polytheistic gods
OR
2) The people forbidding them are doing so because they believe we should distance ourselves from anything secular.
I know in addition to the Hebrew names, there are Yiddish names I have seen used.


texts: Was there a lack of communication or supply management when collecting the mishkan items?

texts:
Exodus 36:3-4:

  וַיִּקְח֞וּ מִלִּפְנֵ֣י מֹשֶׁ֗ה אֵ֤ת כָּל־הַתְּרוּמָה֙ אֲשֶׁ֨ר
  הֵבִ֜יאוּ בְּנֵ֣י יִשְׂרָאֵ֗ל לִמְלֶ֛אכֶת עֲבֹדַ֥ת הַקֹּ֖דֶשׁ
  לַעֲשֹׂ֣ת אֹתָ֑הּ וְ֠הֵם הֵבִ֨יאוּ אֵלָ֥יו ע֛וֹד נְדָבָ֖ה בַּבֹּ֥קֶר
  בַּבֹּֽקֶר׃

  And they received of Moses all the offering, which the children of
  Israel had brought for the work of the service of the sanctuary,
  wherewith to make it. And they brought yet unto him freewill-offerings
  every morning.

  Exodus 36:5:

  וַיֹּאמְרוּ֙ אֶל־מֹשֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י
  הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה לַעֲשֹׂ֥ת אֹתָֽהּ׃

  And they spoke unto Moses, saying: ‘The people bring much more than
  enough for the service of the work, which the LORD commanded to make.’

The Torah specified exact measurements for nearly every part of the Mishkan and all the tools - the amount of gold & silver and the dimensions of the altar, etc. I assume that there was a head person (or a few people) in charge of inventory. If each day, people were bringing more items, didn't someone tell the people who brought something, "listen, please tell your shevet (or whomever) that we are almost at the limit of item X. Don't bring us so much because we will have too much" ?


texts:
Any suggestions as to what should be thrown at someone when he gets an aliya on the Shabas before his wedding? Suggestions should take into account any considerations deemed appropriate (and adding to this list of considerations is welcome), including:

traditional
won't hurt the target
will be enjoyed by whoever pick it up
won't make a mess of the synagogue; or is easy to clean up if it does
won't spoil between when it's bagged or brought to the synagogue and when it's eaten (if edible) or cleaned up (otherwise)


texts: What is the significance of the 7 spices in Shir Hashirim 4:14? Why are they the chief spices? More so than the ones in the Keterot?

texts:
In Shir Hashirim chapter 4, verse 14 states: "Spikenard and saffron, calamus and cinnamon, with all frankincense trees, myrrh and aloes, with all the chief spices."
What is the significance of spikenard, saffron, calamus, cinnamon, frankincense, myrrh and aloes in this context? Are we to interpret these symbolically (as in they provide sweet aromatic smells and thus are pleasing to G*D.... mirroring the smell of the temple or Garden of Eden?) or were they historically the most valuable spices at this time? Or just the choice perfumes one would use to adorn themselves for beautification and fragrant reasons to make them more appealing to the opposite gender?
Do each of these spices represent a quality or trait in which would earn them the title "chief of all spices"?
But perhaps what is on my mind the most is...
What makes these the "chief spices" instead of the spices used twice daily in the temple incense offering (Keterot)?? While I do know some overlap, i.e. Frankincense, but why isn't stacte (נָטָף), onycha (שְׁחֵלֶת), & galbanum (חֶלְבְּנָה) among the chief spices??? Or is it possible they are and we just don't know what the last three spices actually refer to?
Or is the author just using a different purpose here?


texts:
Genesis 1 uses three distinct verbs when describing the Creation:

Strong's #
Hebrew
Transliteration
English
Verses

H1254
בָּרָא
bara'
to create
1, 21, 27

H1961
הָיְתָ֥ה
hayah
to be
2, 3, 14

H6213
וַיַּעַשׂ
`asah
to make
7, 16, 25, 26

Most of these could be used interchangeably in an English translation.
Is there some significant difference in Hebrew between what in English means creating, causing to be, and making?


texts: can one commit aveiros after he is dead?

texts: A terminally ill man gives away all the $ from his bank account and then maxes out his credit card on gold bars which he gives to his friends. He correctly estimates that he will die before the purchases show up on the statement. He thus died without ever being chayiv to pay the cc company. The "stealing" from the credit card company only occurs after he is dead. Has he done a sin?


texts: Is there any halachic problem with providing a service (e.g., matchmaking) to someone for free, when others pay for it?

texts:
I recently got an interesting email from a shadchan (matchmaker), which I've paraphrased here:

  I have a potential match in mind for you. However, it is a halachic problem if I set you up with this person, since we have many members who pay to be part of our organization.

This person offers a subscription-based service (i.e., you pay on an annual basis to be a member of his/her "organization," which presumably earns  you the right to be set up by these shadchanim). The email went on to detail the various pricing plans available for this service, and encourage me to purchase their "VIP service."

The shadchan also said that I can just "donate" directly to the organization through a payment processor (instead of signing up for the subscription) and they'd be happy to work with me that way, too. So it appears the "halachic problem" is resolved by payment, not by membership in the organization.

Is there any conceivable basis for the claim that "it is a halachic problem if I set you up with this person, since we have many members who pay to be part of our organization"?


texts:
At a recent Shabbat meal the conversation was about how Purim was a "guy holiday" where women felt like second class citizens, especially married women who often found themselves cooking the seuda, serving it to their husbands, guest, and the bevy of half-drunk people who come by. As well as watching the kids while the husband gets drunk, trying to make sure the house doesn't get destroyed, cleaning up, etc. All the women at the table wholeheartedly concurred (they had similar feelings about Simchas Torah). Simply put they did not feel that Purim, post shaloch manos time, had anything positive for them to relate to.

My question is, assuming this is true, what can be done to make Purim more enjoyable for women, especially married women? Please only post answers which have proven to be successful, not just conjecture.


texts: Is there a spiritual/symbolic significance as to why the black and white tallis seems to be the standard amongst Orthodox?

texts:
The majority of Orthodox Jews I've seen wearing tallit tend to wear this style.

I was curious if there was any sort of spiritual/symbolic significance associated with this style.

The main reason I ask is I once read that the Israeli flag was designed after a Tallis. The two blue stripes were meant to represent the stripes of of the Tallis on the white banner of the flag. Seeing as how the Israeli flag is blue and not black, I was curious if there was ever a cultural shift that occurred in our history.

Was it possibly to do with the loss of the blue dye of the techelet? Thus Jews stopped wearing blue in general as they didn't want to tread on what had been lost?


texts:
I am a Muslim can I have a Good portion in life after death according to Judaism.
What is the best portion for us according to Judaism if we acknowledge that there is only one God. we believe in the same G-d of Israel.


texts: What is the history of the terms Posek and Psak Halacha?

texts:
From my searches, the Tanach does not have the term Psak or Posek in it. Many questions here related to questions on psak quote the Rambam, but those sections refer to Horyaot, or Divrei Halacha, or Shalot V'T'shuvot.

When did the term Posek and Psak start to get used? Why did the language change?

For example, there is the collection of Midrashim known as Psikata Rabahti.  But these are statements of agadatah not halacha and are not rulings.

Then, later in the Rambam, he makes a refernce to a "Psak Din", made by a "Baalai dinin".  Which is closer to the way the term is used today, but not exactly the same still, especially since it's referring to an actual court:

  י [ח] שָׁאַל אֶחָד מִבַּעֲלֵי דִּינִין לִכְתֹּב לוֹ פְּסַק דִּין, כּוֹתְבִין לוֹ כָּךְ--בָּא פְּלוֹנִי לְבֵית דִּין שֶׁלִּפְלוֹנִי עִם פְּלוֹנִי בַּעַל דִּינוֹ, שֶׁטְּעָנוֹ בְּכָּךְ, וְיָצָא זַכָּאי, אוֹ חַיָּב; וְנוֹתְנִין לוֹ. וְאֵין מַזְכִּירִין שֵׁם הַמְּזַכִּין וְלֹא שֵׁם הַמְּחַיְּבִין, אֵלָא בֵּית דִּינוֹ שֶׁלִּפְלוֹנִי, מִדִּבְרֵיהֶם נִזְכָּה פְּלוֹנִי.

**This is not a question about etymology.


texts: Personal Attributes, Influence and Importance of Japhet Among Noah's Sons

texts:
Would you be so kind and provide brief, yet details information about personal attributes, influence and importance of Japhet, commonly agreed among Jews and also Hebrews, perhaps if possible by referring to the Holy Books (Torah and Tanach)?

Thanks so much!

Reference


texts: Is "Festival of Lights" our traditional term or borrowed from other cultures?

texts: I keep seeing Chanukah being referred to as "the festival of lights". However I don't recall encountering this term in any of the classic religious texts (Talmud, Midrash, Maimonides, Shulchan Aruch, etc.), nor have I ever heard a religious Jew refer to the holiday as anything other than Chanukah. Is there any traditional source for this term or is it just a borrowed term from other religions?


texts:
Is there a bracha for hail, for snow? Is the blessing for hail the same as the one for thunder? As the one for lightning?

If I understand correctly, oseh maaseh beresheet is for lighting, hurricane, tornado, (SA Mishneh Brurah 227:1, 4). For thunder, separate from lightening one says SheCocho UGevurato Maaleh Olam. We recently had very bad storms in Illinois. I had been raised that there is a prayer for hail but couldn't find it quickly enough and I was trying to comfort our Hebrew School kids. I did find Debbie Friedman's song, The Hail Blessing:

  When the havens and the earth were finished,
  God's creations sang on high
  The heavens clapped, the mountains danced,
  And tears fell from the sky.
  The cold wind whistled furiously
  And turned those tears to ice,
  And snow and hail and crashing sounds
  Started falling from the skies.
  For the rumblings and crashing in the sky
  For the mountains that dance with the heavens on high,
  For the tears that fall and are touched
  By the winds and by the cold,
  We sing praises to the One of Being
  Whose power and strength filss the world.
  Baruch ata Adonai, Eloheinu melech ha'olam,
  Shekocho u'g'vurato malei olam (2x)
  Eish u'varad, sheleg v'kitor,
  Ruach s'ara, osa d'varo.
  Hal'luya...
  Blessed is Adonai our God, Sovereign of the universe,
  whose power and might pervade the world.
  Fire and hail, rain and vapor,
  stormy wind, fulfilling God's word.

I'm trying to figure out what she based it on. A fun project to do with kids on the first snowy day is to have them write their own bracha for snow and to discuss the prayer yotzer or, which praises G-d who forms light and creates darkness.


texts: Are there any recent statistics showing the "marriage longevity" rate for shidduch arranged marriages?

texts:
There has been a "local" campaign in my neighborhood, recently, suggesting that young singles should only use shidduchim (matchmakers) when seeking to become married. Part of the "ad" campaign suggests that shidduchim have a high success rate of long marriages and a happy family life.

I am somewhat skeptical that this is true. I've read, heard about, and even seen many cases of marriages that had been arranged by shidduch that ended in divorce within 3 - 5 years (some last as little as 1 month!) I don't think that the shidduch marriage has a significantly more or less marriage longevity rate than other setups such as couples meeting each other somewhere, or online dating methods.

I'd like to submit a letter to the editor refuting this claim, but, I'd like to know if any reliable organizations have provided recent reliable statistics on this trend.

Per @Daniel's question (a good one!) For now, I'd limit it to Jewish marriages done by professional matchmakers only; not those arranged by family / friends or a rabbi on an individual or infrequent basis. By "professional" this could be via a shadchan(it) or online or on-site "service" that does this as their business. I think that the "ad" campaign implies using professional matchmakers, i.e shidduchim. . (Yes, I know that there is prob. marketing "bias" in making this claim, which is one of my motives to attempt to refute it! I'm not keen on frum people making money from gullible believers.)

Note: - for purposes of this question, I'm interested only in marriage / divorce stats. I know of many couples that remain in awful, sometimes dangerous abusive marriages. While, I don't suggest that this is always the best idea, for purposes of the stats I'm seeking, such situations would be out of scope. I may seek a separate study on this issue, later.


texts: PTIJ: Is there Ruach HaKodesh when naming your Mi Yodeya username?

texts:
We know that parents are given a special Ruach HaKodesh when naming their child.
Since a Mi Yodeya user is considered a Jewish person, as evidenced by their potentially being obligated in Lo Yilbash, is there a special Ruach HaKodesh given when naming one's user? Is it limited to Mi Yodeya, or does it extend to other websites as well?

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


texts: (How) did the M'kallel know he was doing something the warranted death?

texts:
In Vayikra 24:12 it says they placed the person who cursed God in jail. The gemarah (Sanhedrin 78b) explains that Moshe did not know if this person's actions warranted the death punishment and that the m'kallel was killed due to a ho'raat shah, a temporary legal aberration.

My question is did the m'kallel himself know that he was performing an act that was punishable by death? If so, how?


texts:
The midrash tells of various things that will happen to the righteous in olam ha-ba, such as feasting on Leviathan.  Who are these?  Everybody except those who have no share in olam ha-ba per Pirke Avot, or do some people have a place but are not considered tzaddikim?  That is, are there two classes of people in the end, or three?

This question is about who is considered a tzaddik in olam ha-ba, which might be different (more restrictive? more lenient?) than who is considered a tzaddik in this world.


texts: What Jewish sources teach about the prophet tests set forth in Deuteronomy?

texts:
Are there Jewish sources that teach about the prophet tests set forth in Deuteronomy 13:2-6 and 18:14-22?

Are there Jewish studies of the prophetic books that explain, describe, demonstrate or expound upon how each of the prophets were validated, and how their prophecies were fulfilled historically?


texts: Small Kaf in ולבכתה (when Avraham mourns Sara)

texts:
Genesis 23:2:

  וַתָּמָת שָׂרָה, בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן--בְּאֶרֶץ כְּנָעַן; וַיָּבֹא, אַבְרָהָם, לִסְפֹּד לְשָׂרָה, וְלִבְכֹּתָהּ.
  And Sarah died in Kiriatharba--the same is Hebron--in the land of Canaan; and Abraham came to mourn for Sarah, and to weep for her.

The word V'Livkosa is written with a small Kaf in the Sefer Torah. Baal HaTurim explains that Avraham only cried a little bit and therefore there is a small Kaf. According to this explanation, why was the Kaf selected to be the small letter and not the Lamed, the Bais, the Taf, or the Hai? Is there a reason the Kaf was selected over the word's other letters?


texts: How is it that when Moshe turns his head not to see God's face, he sees He's got on teffilin? I thought God had no physical form.


texts: What would be the Torah view on Kibud Av vEm when requested to constantly cater to them?

texts: If a parent regularly asks to be accompanied to multiple places by car during the day and this would use a large portion of the day, is the child required to fulfill this all the time even if it conflicts with the child's schedule?


texts: "Makadesh Yisrael v'Roshei Chadashim" on Rosh HaShanah

texts: If someone ends off the bracha on Rosh HaShanah "makadesh yisrael v'roshei chadashim" (the text for Rosh Chodesh) instead of "v'yom hazichoron" (the correct text for Rosh Hashanah) are they yotzee b'dieved? The Mateh Ephraim in Siman 582 says that if one ends off "makdesh yisrael v'hazmanim" (the text for other holidays) then they are not yotzee. Is this similar? Is this worse? Perhaps a problem since they didn't mention "v'yom hazichron" at all?


texts: Is "pikuach nefesh" on shabbos "hutrah" or "dichuya"?

texts:
Whenever two mitzvos come into conflict with each other, and one is given precedence over the other (such as in the case of bris milah on Shabbos, or any עשה דוחה לא תעשה (=positive commandment that "pushes away" a negative one)), there is usually discussion over whether it is "הותרא/hutrah" or "דחויה/dichuya," whether the mitzvah that gave way effectively ceases to exist (הותרא), or if it's still there, but we're allowed to override it anyway (דחויא).

We know (Yoma 85a-b, and several other sources) that when someone's life is in danger on Shabbos, and the Shabbos laws have to be violated in order to save his life, that we not only may but must violate Shabbos to save his life. However, it's unclear to me whether this is הותרא or דחויא.

Is פיקוח נפש on Shabbos הותרא or דחויא?

To clarify; I'm looking for sources from the Rishonim and Acharonim that discuss this question.


texts: Did Avraham know the visitors were angels?

texts:
Related (among others)
When the three men walk past Avraham's tent, he runs out to bring them in and feeds them (expressions of Mid-Eastern hospitality). Does he know (think, guess?) at any point that they are not men but angels? Should he (or Sarah) have known and if so, how? Was it that they knew Sarah's name and confirmed a prophecy of a child that he was already aware of?
The commentators point out that these were specific angels for a specific purpose, but nothing I have found mentions whether, when and how, Avraham (and or Sarah) knew whether these were angels or men.


texts: Should you make one or two of each set of brachot during a hurricane and how often?

texts:
See this M.Y. question regarding the brachot to say on witnessing a hurricane.

Excerpt:

  Upon seeing/feeling uncommonly strong winds (a hurricane would
  qualify), on feeling an earthquake, lightning, or thunder, the
  Shulchan Aruch says to say Oseh Ma'aseh vereshit, and "if you want"
  Shekocho u'gvurato malei olam. (OC 227) The nosei kelim there say that
  the custom is to say Oseh Ma'aseh vereshit on lightning, and Shekocho
  u'gvurato malei olam on thunder

So, the same bracha or possibly both brachot that are said for the hurricane winds are also said for lightning and thunder. A hurricane includes winds and frequently lightning and thunder. If one has said the barchot on the wind, does this exempt saying the brachot when seeing the lightning and hearing the thunder?

How often should one say these brachot? Every hurricane has an eye, which is an area of clear skies (usually) and calm winds in the center of the storm. This M.Y. answer says that if the sky clears, and then clouds return, one should make a new bracha.

However, this M.Y. answer proposes that it may not apply if it's the same storm. The answer is vague, b/c O.C. only says "if the sky clears." If the eye passes over your area, should you make a new set of brachot when the thunder & lightning and wind return? Is it considered a "new" storm, in terms of halacha?


texts: קִדְשָנוּ versus קְדִשָנוּ

texts: I've noticed a very common mistake that surfaces when people say Birchas HaMitzvos out loud. Instead of saying אשר קִדְשָנוּ במצותיו (kee-di-shu-noo) as written in all Siddurim, many people pronounce it "קְדִשָנוּ" (ki-dee-shu-noo) instead. Is there any source or reason for this change, or is it simply a widespread mistake?


texts:
I don't have the book myself, but I believe it is called To Touch Kindle a Soul, on chinuch. It contains, in the endnotes a reference to a letter written by Rav Moshe Feinstein zt'l, Rav Shach zt'l, and I believe R. Yaakov Kaminetsky zt'l which prohibited television. The Hebrew text was said to be included in the "Laws of Yichud" (by the same author as the nice grey three volume "39 Melachos" work I believe) but this is no longer in print.

Is anybody familiar with the contents and or know how to obtain a copy?

Is it more of a teshuvah or more of a kol koreh (from the book it sounded like it might be a teshuvah with sources etc.)


texts: Are We Biblically Commanded to Study the Oral Law According to Maimonides?

texts:
Rambam writes in Hil. Talmud Torah (1:7) that one must pay to teach his son the entire written Torah.

  וְחַיָּב לְלַמְּדוֹ בְּשָׂכָר עַד שֶׁיִּקְרָא תּוֹרָה שֶׁבִּכְתָב כֻּלָּהּ

Kessef Mishna (and others) understand that this is the only thing one must teach his son in accordance with the ruling of the Gemara (Kiddushin 30a).

  כסף משנה: היה מנהג המדינה וכו'. (פ"ק דקדושין) [פ''ד דנדרים דף ל''ז] ומשמע לי דמכאן ואילך אין חייב ללמדו אפילו בחנם

Rambam writes in Sefer HaMitzvos (assei 11) that teaching and studying is considered one commandment of "v'shinantam l'vanecha".

  היא שצונו ללמוד תורה וללמדה

Does he hold that the Biblical obligation to study Torah also only includes the Written Law?

Maharam Shik (quoted in Sefer HaMafteach) notes that given that the obligations to teach a son and a student are included as a single mitzva, one ought to be exempt from teaching the Oral Law to students, but he inst happy with that conclusion and he doesnt discuss ones personal obligation

I know that he writes (e.g. Hil. Talmud Torah 1:12) that one should divide his study and include the Oral Law in his study. I am also aware of what he writes in (1:10). The question is just whether study of the Oral Law fulfills the Biblical obligation. Bonus points for the views of other Rishonim (such as the Ramah quoted in the Tur)


texts: Fill up kezayis of bread requirement with mezonos?

texts:
If you eat a kezayis of bread you bentch.
If you eat a seduah of pas haba bikisnin you also bentch.

If you ate slightly shy of a kezayis of bread and have only mezonos available, can you fill up the kezayis using mezonos or pas haba bikisnin food items?


texts: I know intellectually that chemical leavening agents are allowed during Pesach. Kosher baking powder (free from kitinyot) is widely available. Still, I can't help feeling that it's cheating to use these products. Are there modern rabbinic authorities that are opposed to their use? If so, on what grounds?


texts: Megilat Ester linguistics - why inline translations?

texts:
M"E is full with "inline" translations or clarifications from Hebrew to Parsi and vice verse, for example:

פור הוא הגורל
הֲדַסָּה הִיא אֶסְתֵּר
בחודש השנים עשר הוא חודש אדר

This is pretty unusual I think for the Holy Writings. Why would the Sages use such phrasing?


texts: Mistake in Havdala- didn't drink Havdala cup

texts: Someone made Havdala and forgot to drink the cup of wine. Did he and the listeners fulfill their obligation?


texts: My father used to say "Nem di oygn in di hent," literally "Take your eyes in your hands." This was meant as a warning to be careful. I wonder if there is a religious source for this expression.


texts: May a Katan (minor) perform Melachah ("work") on Shabbath?

texts:
In my experience, I've noticed that many people take for granted that if one needs a Melachah to be performed on Shabbath, one may have a minor, especially one under the age of 3, perform what is needed (eg., turning off a light left on in a bedroom Friday night).

It's apparently not widely known that because of a question raised by Tosafoth (Shabbath 122a), the Magen Avraham (325:22) infers that one may not benefit from Melachah performed by a child who has been asked to do it. The Peri Megadim takes this a bit further and understands that it is a really big problem to ask a child to perform Melachah.

But even the Peri Megadim, to the best of my knowledge, does not go so far as to ban the Hanaah (benefit) of Melachah performed by a child who does it on his own. This seems to parallel the Halachah of benefiting from Melachah performed by a gentile (and, indeed, this is, I believe, the generally accepted understanding - at least in my personal experience and limited research).

Would this not imply that the prohibition against having a child perform Melachah is of rabbinic origin? What about "Atah UVincha UVitecha" (Shemoth 20:9)?


texts: If I want to do something and/or go somewhere and partake in something that is permissible, but I just don't want anyone to hassle me about being Jewish, am I allowed to wear a baseball cap or some other nondescript head wear, instead of a kipah?


texts: Is there a mitzvah of Sippur Yetzias Mitzraim all night long?

texts:
Once the seder has ended, does the mitzvah to tell the story of the Exodus continue all night long?

I am familiar with the various arguments in the Gemara (with R. Elazar, R. Akivah, R. Gamliel, and so forth), but am curious if there is any normative halachic conclusion.


texts: Source that Leah was veiled at her wedding?

texts:
I know it seems obvious that Leah was wearing some sort of facial covering during the wedding which is what allowed Yaakov to mistake her for Rochel, however I can't find any source in chazal or the rishonim which says so explicitly. For example Rashi on Bereshis 29:25, also in Megilah 13b discusses the giving over of signs, but doesn't mention a veil.

What is the source that Leah wore a veil at her wedding to Yaakov?


texts: I have heard in the name of the Chasam Sofer that if one sleeps after eating meat that they can be lenient in the amount of time one would normally wait between eating meat and milk. Is this written anywhere? Which other poskim discussed this?


texts: Name of Pharaoh that we were enslaved to in Mitzrayim

texts: Do we know what the name of Pharaoh (i.e. king or president) whom we were enslaved to when we were in Mitzrayim was?


texts:
The 10 commandments first appear in Shemos Chapter 20. In Devarim Chapter 5 they make a second appearance, this time with slight changes.

What is the purpose for the repetition? Is it just for the nuanced differences? Like it says in Shevuos 19a: כל פרשה שנאמרה ונשנית לא נשנית אלא בשביל דבר שנתחדש בה? (meaning - "Every paragraph mentioned in the Torah and repeated, was repeated for the purpose of teaching us something new".)

I realize one is said from Hashem's perspective, and one is Moshe's perspective. The question is why do we need both.


texts: Sources that teach that animal sacrifices will not be required in the times of Moshiach?

texts: I remember being told that there are opinions that in the times of Moshiach, animal sacrifices will no longer be required. Where are the sources for this opinion?


texts: What is the Torah perspective on our response to coronavirus?

texts:
What spiritual response does daas Torah (Rabbonim, Gedolim, etc.) suggest we should utilize in facing coronavirus?

For instance, Rav Yisroel Reisman (Ki Sisa 5780) mentioned saying פיטום הקטורת and Rav Simcha Bunim Cohen (Thursday night shiur 3/12) said to focus on saying berachos while standing or sitting (rather than doing other things).


texts: Does anyone know why all the kashrut organizations (that I know of), require all sake (the Japanese alcohol) to have a hechscher? I would think that since junmai sake is required by law to contain only contain rice, yeast, water, and koji mold, it would be fairly safe (like beer).


texts: Can a Jew who does not observe Shabbat say kiddush for others?


texts: Halachically, must a Jewish convert sever ties with his non-Jewish family?

texts: It has been said that a convert must avoid aspects, or relics of their non-Jewish life, from before conversion. I have heard some rabbis say, all ties to genetic family are severed with conversion. The relationship with the old family must end. Is this true for all of Orthodoxy?


texts: Using Name of Father or Mother in Prayer

texts: I've noticed that when we daven for someone, sometimes we use their name as ploni ben/bat their mother's name and sometimes we refer to them as ploni ben/bat their father's name. Does anyone know when and why we sometimes do one or the other?


texts: When did the practice of Exodus 35:2 stop?

texts:
Exodus 35:2 JPS

  ב  שֵׁשֶׁת יָמִים, תֵּעָשֶׂה מְלָאכָה, וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה
  לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן, לַיהוָה; כָּל-הָעֹשֶׂה בוֹ מְלָאכָה,
  יוּמָת.

  Six days shall work be done, but on the seventh day there shall be to
  you a holy day, a sabbath of solemn rest to the LORD; whosoever doeth
  any work therein shall be put to death.

I assume that this is no longer practiced.  When did it stop?


texts: The name Talia comes from 'the dew of God' according to the Wikipedia page. I think I am mostly bothered why someone would choose to name a person 'the dew of God.' Does the concept "God's dew" have significance in Judaism?


texts: Is there a rule that non-Jews cannot mention the name of Hashem during prayers?

texts:
I have heard someone asking if he can mention the name of HKBH and then he said why is there such a rule that he can't... I never heard such a thing, here is his question:
"Should we not say the name at all, not even in prayer? Do we say Hashem in reference to Him because it's more respectful, and then say Abba, G-d, El-him, etc in prayer?"


texts: What Biblical prophecies appear to have been fulfilled already?

texts:
Which explicit prophecies written in the torah and in the books of the prophets (Tanach) appear to have been fulfilled already?

I am asking regarding prophecies about future times from when the book was written. Not prophecies while or before the book was put into writing.

please give details of each prophecy (the verses) and how it appears to have been fulfilled.

For example, regarding the exile: "And the Lord will scatter you among all the nations, from one end of the earth to the other" (Deut.28:64), appears to have been fulfilled.


texts:
Brachos 8:2 records a dispute between Beis Shammai and Beis Hillel  whether one should wash before or after Kiddush. The Yekke minhag is to wash before Kiddush. Why do they follow Beis Shammai?

(In general, we pasken like Beis Hillel, except for eighteen cases enumerated in the first Perek of Shabbos, plus six in Tosfos to Sukkah 3a s.v. D'amar lach. This isn't one of them, though the following Mishnah is listed in the aforementioned Tosfos.)


texts:
In most Orthodox Ashkenazi schuls, it is customary to have a lectern (the amud) at the front of the room, below the duchan, from whence the baal tefillah leads. Typically, I have noticed that it is also customary to place a "pulpit" directly in front of the amud for the rav's sermons. However, I have also noticed in some schuls that there is also a pulpit on the back-side of the bimah, directly opposite the shulchan.

What is the purpose of this second pulpit in such schuls and why is it not in sufficient to have just the one on the duchan?


texts: What does תִקְרֶאנָה מִלְחָמָה mean?

texts:
Exodus 1:10:

  הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שֹׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ

The pharaoh was worried about what the growing Israelite nation might do when תִקְרֶאנָה מִלְחָמָה. What does תִקְרֶאנָה מִלְחָמָה mean? "תִקְרֶאנָה" is the future-tense, feminine, second- or third-person, plural form of either "קרה", "occur", or "קרא", "call out" or "read". There's no clear feminine plural subject referred to. Does it mean "when other nations will call out for war", with some implied feminine word meaning "nations" (like "אומות" perhaps)? Or what does it mean?


texts:
The Mishnah in Avos (6.6) tells of difference ways to acquire Torah. Here is Rashi’s commentary on one of the items, translated by Sefaria.org.

בַּעֲרִיכַת שְׂפָתַיִם. שֶׁאֵינוֹ מְגַמְגֵּם בְּדִבְרֵי תּוֹרָה אֶלָּא חוֹתְכָן בַּלָּשׁוֹן וּמוֹצִיאָן בַּפֶּה, דְּאֵין דִּבְרֵי תּוֹרָה מִתְקַיְּמִין אֶלָּא בְּהוֹצָאַת הַפֶּה, דִּכְתִיב כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם אַל תִּקְרֵי לְמוֹצְאֵיהֶם אֶלָּא לְמוֹצִיאֵיהֶם בַּפֶּה:
Preparation of speech: that he not stutter in words of Torah, but rather enunciate them with the tongue and bring them out with the mouth. Since words of Torah are only preserved by their being put out with the mouth,  as is written, (Proverbs 4:22) "They are life for those that find them" - do not read for those that find them (motsaeihem), but rather those that bring them out (motsieihem) with the mouth.

I wonder, then, how this compares to the subject of subvocalization. Wikipedia and others websites discuss the value in its removal, in order to be able to read faster.

Advocates of speed reading generally claim that subvocalization places extra burden on the cognitive resources, thus slowing the reading down. Speedreading courses often prescribe lengthy practices to eliminate subvocalizing when reading. Normal reading instructors often simply apply remedial teaching to a reader who subvocalizes to the degree that they make visible movements on the lips, jaw, or throat.

I would imagine that there is a math problem one could devise on how many WPM Jewish scholars of recent times would have needed to be reading at in order acquire the mental libraries they did. Such would be people like Rabbi Yosef or Rabbi Kaplan. (Or not so modern times, Rabbi Eiger or Rabbi Karo) But there are countless others certainly.
Are we to suppose that this is an important rule, or must it not be followed under the right circumstances, or only sometimes? Otherwise, I don’t see it plausible that this rule was always in effect. For how could one read that much text, that quickly, with subvocalization?


texts: In what way was King Shlomo greater than Moshe?

texts: King Shlomo is known as the "smartest man" who ever lived (I Kings 3:12), while Moshe is known as the "greatest prophet" (Deuteronomy 34:10). But in Mishlei (30:1-4), King Shlomo seems to be praising Moshe's wisdom, as if his own wisdom is secondary to that of Moshe. In which realms did each prevail: was King Shlomo greater in wisdom, and Moshe in closeness to God? What exactly is the overlap of their talents?


texts: Would Yosef sleeping with the wife of Potifar have been a sin?

texts: My understanding from Sanhedrin 82a is that there is no halachic construct of marriage by non-Jews and as such Potifar(a)'s "wife" should not have been forbidden to Yosef. It was only later during the times of the Chashmonaim that a decree was made against this type of adultery. Why then does Yosef say it would be a sin to God (Bereshis 39:9)?


texts: Can women be motsi Sephardic men in havdalah?

texts: According to Sepharadim, women are chayavot in havdalah. Can they also be motsi men? Looking for a Sephardic answer.


texts: What does Judaism think of Unitarianism?

texts:
Like Judaism, Unitarians believe in one G-d. They stress the oneness and unity of G-d. A famous Unitarian Christian is, for example, Sir Isaac Newton.[1]
This Christian sect emerged in Poland during the Reformation period. Their founder was the  Spanish theologian Michael Servetus, who criticized the Trinity in his book De Trinitatis Erroribus (On the Erroneous Understanding of the Trinity 1531). In short, they believe Jesus was a Jew who was inspired by G-d.[2] Jesus was only human. They are in a word Antitrinitarian monotheist.
[1] See here and here
[2] The early Christian Arians agreed. Unitarians also reject the Christian concept of original sin as well as predestination.


texts: Is there a problem with protesting Jewish-owned businesses?

texts: Is there an issue of publicly protesting a Jewish business, such as by picketing or boycotting, being a chilul Hashem? Are there any other (halachic or other) problems? What if you believe that the actions of the Jewish business constitute a chilul Hashem?


texts: Is milk from germany considered Cholov Stam?

texts:
Shalom guys!
I'm writing this to ask if milk imported from Germany is considered Cholov Stam. Particularly that milk sold on Aldi stores.

Reason I'm asking is because you almost don't find Kosher food in the supermarket around here and have to resort to checking online lists to know.

Edit Sorry guys, I'm in Europe and forgot that might've been relevant. I also live in an area without significant Jewish presence, and definitively no rabbis!

Edit I am asking about Germany in particular, not all of Europe.


texts: Homeopathic or unscientific medicine on shabbos

texts: On shabbos there is a rabbinic prohibition against doing many medicinal things. Is the whole requirement that he is doing it for medicine and that it looks medicinal, or must it actually be scientifically medicinal? The difference would be: is homeopathic or other medicine that science says do not work any more than a placebo, prohibited on shabbos?


texts: Why do we ask for Hashem to rule us alone, and then ask for a human king?

texts:
In the weekday sh’moneh esrei we ask HaShem to rule over us by himself:

וּמְלֹךְ עָלֵינוּ מְהֵרָה אַתָּה י-הוה לְבַדְּךָ
and reign over us- You HaShem, alone

And yet, a few b’rachos later, we seemingly ask HaShem to give us a human king!

וְכִסֵּא דָוִד עַבְדְּךָ מְהֵרָה לְתוֹכָהּ תָּכִין.
and may you speedily establish the throne of David within it

Can someone resolve this contradiction?


texts: Per Shaliach Tzibbur and passing gas, the Shulchan Aruch advises against davening or learning Torah when there is a foul smell. For many years, my schul did not have AC and every year the schul's front and side yards would be fertilised with manure. Perforce, this led to an extraordinarily unpleasant smell until B"H, we got AC. What is the case when such a smell is persistent and there is nothing that can be done to alleviate it?


texts: Holding Sefer Torah during Hoshanos and Walking Around Bima with Lulav

texts:
This morning I saw the person holding the sefer Torah at the Bimah during Hoshanos pass the Torah to another person for a short time so he could walk around the Bimah with his lulav and Esrog.

I never saw such behavior in the past; the sefer Torah holder simply did not walk around during Hoshanos since he was preoccupied with another minhag  / mitzva of holding the Torah during Hoashanos.

I would expect that passing the Torah to another might even be prohibited because of "ain ma'avirin al hamitzvos" one may not pass over a mitzva that is closer and certainly not one which one is actively involved. (See Kesef Mishna Hilchos Sefer Torah 10,6 that holding a Torah is a mitzvah)

Is there any discussion on this matter in the halachik literature?


texts: Where is the Rashi that states if you want something to happen dont tell others your plans - like learning a certain amount if Perakim etcs. Thanks.


texts: I need some help finding sources for great people who left out the second half of bentching (i.e. everything from the harachamans and on, after the four blessings). Most people seem to have the custom to say that part, and that custom must have been around for a long time because the Tur (Orach Chayim 189) defends this practice, but I have heard that Rav Chaim Soloveitchik and the Vilna Gaon did not say that part. However, I have never seen sources discussing the practice of either of these two rabbis and was wondering if anyone could provide such sources, or sources discussing the practice of any other great people who did not say the second half of bentching.


texts: May one go by an alternate identity on the Internet?

texts:
On the Internet, nobody knows you're a dog. As much as I like dogs, I am not one myself. But the line does best explain the point I'm trying to make: you can be whomever you want to be on the Internet.

Is there a problem with pretending to be someone else on the Internet? For instance:

Lying, or at least Geneivas Da'as - To a certain extent this would seem permissible as per the "preventing harm" permission, but how far can you stretch that?

Say a Jew pretends to be a non-Jew and is invited to a chat on Shabbos. Now what? If he wants to keep his identity intact he has to give some sort of a lie. Perhaps one shouldn't have a fake identity in the first place, lest it lead to a situation in which he ends up being stuck between pursuing his previous "white" lies with more serious transgressions or telling a bigger lie. Although the choice is obvious, to a person who's so caught up in this persona of his, it may not be so obvious, and he might c"v pick the former option.

Beged ish/ishah - This is only somewhat facetious. If the problem is intermingling with the opposite gender (Nazir 59a), then would the same logic apply online?
There are actually cases of people who in real life become their online personas, which could lead to them violating many mitzvos depending on the case. It's a real mental condition, though far from the halachic definition of a shoteh (they're still in full conscious control of their faculties). Like the sub-bullet point under "lying" above, perhaps one shouldn't be allowed to develop an online persona if there's a reasonable concern that he may become it. (This would, of course, not apply across the board.)

Or worse - there are also cases of people who try to keep this up long enough that they develop multiple personality disorder, which could very well devolve into a halachic shoteh.

Anything else I didn't think of?

Now for the meta/clarification/avoiding-being-closed-as-dupe information. Basically, unless you're a mod or a close-vote-hunter, you can skip the rest of this post.

This is not the case of one who creates accounts to boost his business. This is a person who has one account online who actively uses it to pretend to be someone else.

This is not the case where one pretends to be my elderly granny neighbor down the street. I am discussing a case where one makes up a new identity just for the fun of it, perhaps as an escape from reality.

This is also not the case of the 5-year-old indigenous New Zealander who wants to get more upvotes and answers by pretending to be a cute little kiwi. He's not trying to manipulate anyone. He's just wants to go by another persona just for the fun of it.


texts: Why must animals be conscious when slaughtered?

texts:
EU court rules states can mandate stunning animals for slaughter reports:

Animal rights activists had pushed for the ban which could prevent kosher and halal ritual slaughter which requires livestock to be conscious when their throats are slit.

I know animals must be healthy, but being stunned isn't a disease, so why must they be conscious?
UPDATE:
Most of the comments and answers explain why pre-stunning is not a good idea (both because if under-done it could be less humane, and because if over-done it could have caused an undetectable fatal injury, which would make the meat non-kosher).
These explanations are useful and informative, and certainly I have no disagreement with any of them, but that is not what I'm asking.
The popularly published information isn't that the animal shouldn't be stunned, but that it "must be conscious".
I am asking where this requirement for consciousness phrase comes from.


texts: Why don't Ramaniote Jews use the hei in names?

texts: I am named after my grandfather and great grandfather on my mother's side, both of whom were Ramaniote. My name, therefore, is "Avram Mosh" (אברם מוש) instead of "Avraham Moshe" (אברהם משה). I've been told that the reason for this was because Ramaniote Jews do not put the hei in their names. Is this the case, and why?


texts: Why aren't shoes, belt, and head covering included in the bracha of "Malbish Arumim?"

texts:
The Shulchan Aruch in Orach Chaim 46:1 (codifying the gemara on Berachos 60b) lists the morning brachos that one makes upon waking up.
Among them:
Getting dressed

"כשלובש יברך "מלביש ערומים
When he gets dressed, he blesses "Who clothes the naked."

This bracha would seem to cover one's clothes, yet 3 subsequent brachos ALSO seem to be about clothes:
1) Putting on shoes

"כשנועל מנעליו יברך "שעשה לי כל צרכי
When he puts on his shoes, "Who provides me with all of my needs."

2) Putting on a belt

"כשחוגר חגורו יברך "אוזר ישראל בגבורה
When he puts on a belt, "Who girds Israel with strength."

3) Putting on a head covering

"כשמשים כובע או מצנפת בראשו יברך "עוטר ישראל בתפארה
When he puts a hat or turban on his head, he blesses "Who crowns Israel with glory."

Question

Why are there a separate brachos for putting on shoes, belt and head covering- why aren't these included in the bracha for one's clothes?


texts: Is this phrase about Adam and Eve recorded in the Talmud?

texts:
Somewhere someone says this saying is in the Talmud:"The woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved".

Can anyone tell me whether it's true or false? In case it's true, where is it precisely?


texts: If an Ashkenazi Jew moves to a sefardic country with no Ashkenazi community, does he need to adopt their customs?

texts:
Based off of Shulchan Aruch Orach Chayim Siman 468 Sayif 4.

For example, did the Rosh become sefardic when he moved to Spain?


texts: Milchigs (dairy) on Shavuos - when is the proper time?

texts: When is the proper time to eat dairy on Shavuos? (night meal, day meal, prior to day meal, Shul Kiddush)


texts: What should one do with Shemittah produce?

texts: What should one do with Shemittah produce he owns, outside of Israel?


texts: PTIJ: Why would a Shadchan suggest a "chosen seating"?

texts:
We are a Conservative family. We know Hebrew well, but are unfamiliar with some of the religious nomenclature.
I'm quite new to the Shadchan scene. My daughter is looking to get married, and she asked me to accompany her to a local shadchan (matchmaker.) My daughter is quite flexible in the type of husband she seeks.
The shadchan suggested that she meet a ישיבה בחור. To me, that means a "chosen seating".
What on earth is the Shadchan talking about? Did she mean that she wants her to sit in a certain place, go to a specific fancy restaurant or theater with someone where they have special seats for dates? What is this "chosen seating" that the shadchan means?

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


texts: Hava Amina for Kohen not becoming impure for father

texts:
The Midrash questions why the Torah has to specify that a Kohen becomes impure both for his deceased father and deceased mother. Why not just write his mother? It says:

  [ד] יאמר "לאמו", מה תלמוד לומר "ולאביו"? מה אמו --שהיא מתחללת-- הרי הוא מטמא לה, אביו שאינו מתחלל אינו דין שיטמא לו?! אילו כן הייתי אומר מה אמו בידוע אף אביו בידוע. אביו חזקה מנין? תלמוד לומר "ולאביו".

  4)    (21:2) ("Only for his flesh that is near to him, his mother and his father, his son and his daughter and his brother.") "Let it be written (only) "to his mother." Why need "to his father" be written? (i.e., it can be derived a fortiori), viz.: If he makes himself tamei to his mother, who becomes a challalah (by relations with one who is unfit), how much more so should he make himself tamei to his father, who does not make himself a challal thereby! __ If so, I would say: Just as his mother is definitely known (to be his mother), so his father must be definitely known. Whence would I know (that he makes himself tamei for him even when he is known as) his father by common acceptance? It must, therefore, be written "to his father."

It's saying I would have a hava amina he becomes impure only for his mother, who is for sure his mother. But we don't know for a fact who is father is, so maybe he shouldn't.

The problem is, if his father isn't his father, then he's not a Kohen. So what's the hava amina not to become impure? A non Kohen can become impure for anyone...


texts: How do I get myself to yearn for moshiach if I'm comfortable in the diaspora?

texts:
Intellectually I know that we're supposed to yearn for the coming of the mashiach and the in-gathering in Eretz Yisrael.  I know that one of the Rambam's 13 principles calls for this.  We pray for this multiple times per day.

In my head I know all that, but not what to do if I'm not feeling it.  (Never have; this isn't a regression.)  I'm actually pretty comfortable here in the American diaspora, and a part of me wonders if, had I lived then, I would have returned from Babylon -- not because I want to be "bad" but because inertia plus lack of yearning tends to mean you stay put.

I can't be the first person who's struggled with this, saying the prayers but doubting them as they pass my lips, trying to align head and heart in the correct direction.  Has anyone who struggled with this and conquered it written about it -- what did he do that worked, what new perspective helped him, etc?


texts: Why is גוי a preferred word than נוכרי to describe a non Jew?

texts:
It might be a cultural question rather than a religious one: but גוי is used to describe a nation (including the nation of Israel), גר is used to describe a Non Jew living is Israel and נכרי is used to describe a non Jew.
Yet it seems as if  the term גוי is the preferred term to describe a non Jew, why is that? (At least true in Yiddish and modern Hebrew)


texts: It says that one should rebuke his friend if he sees he's doing something wrong and if he doesn't it's counted as if he did wrong what that person was doing . Are there any exceptions to this?