texts:
In some places the Torah tells the Israelites about to enter the Land of Israel  to expel all its inhabitants. For example, in Numbers 33:52-33:55:

  You shall drive out all the inhabitants of the land from before you… You shall clear out the Land and settle in it, for I have given you the Land to occupy it.  If you do not drive out the inhabitants of the Land, then those whom you allow to remain will be as spikes in your eyes and thorns in your sides, and they will harass you in the land in which you settle.

Yet in other places the Torah says to kill the inhabitants outright:

Deuteronomy 7:1-4

  You must doom them to destruction: Grant them no terms and give them no quarter. You shall not intermarry with them... for they will turn your children away from Me to worship other gods.

and

Deuteronomy 20:16-18

  You shall not keep alive anything that breathes…   You shall utterly destroy them … lest they lead you into doing all the abhorrent things that they have done for their gods.

So which is it?  Expel or kill?  It cannot be both.  If you expel, you do not kill.  If you kill, you do not expel.  How do our commentators resolve the apparent contradiction?

In the end the Israelites did neither:

Judges 3:5

  And the children of Israel dwelt among the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites.

Could it be because they were confused about what they were supposed to do?


texts:
On Rosh Hashana, after the shofar blowing during the Musaf repetition, we say "Hayom Harat Olam." In it, we consider 2 possibilities of how Hashem might deal with us -- "im k'vanim" (if as children) and "im k'avadim" (if as slaves). Then we give details about how we should be dealt with in either of those two cases.

But in selichot, after the 13 Middot, we say the paragraph of "k'rachem" which says only "krachem av al banim ken terachem..." As a father is merciful on a son, so should Hashem be merciful towards us.

Why do we, on R"H present 2 possibilities if we can simply instruct God to deal with us as a child? Why do we add "slave" in on Rosh Hashana at all (or, if the optionality if important, why do we drop the slave option elsewhere)?


texts: Discussing the Exodus in the Messianic Age

texts:
The Mishna (Berakhot 1:5) records a disagreement between Shimon ben Zoma and the sages as regards the interpretation of a word in Deuteronomy 16:3. There, the verse says that one should recall the exodus from Egypt all the days of one's life (למען תזכר את יום צאתך מארץ מצרים כל ימי חייך).

Either the word all refers to all of each day or to all of one's individual days; the first interpretation is adopted by Ben Zoma, who says that it includes the nighttime as well, while the second interpretation is adopted by the sages who say that it includes the days of the messianic era also:

  ימי חייך - הימים, כל ימי חייך - הלילות. וחכמים אומרים ימי חייך - העולם
  הזה, כל ימי חייך - להביא לימות המשיח

  [Ben Zoma says that] "the days of your life" would refer to the
  daytimes, but all the days of your life refers also to the
  nighttimes. The sages say that "the days of your life" would refer to
  this world only, but all the days of your life refers also to the
  messianic age.

In the gemara (Berakhot 12b-13a), a baraita is brought in which the sages demonstrate to Ben Zoma that the exodus from Egypt will be secondary at that time to our remembrance of an even greater liberation, but will not be uprooted altogether. My question is, why?

Of what benefit would a recollection of the original exodus be during the era of the moshiach? Was it the intention of the sages that we would continue conducting a seder every erev Pesach after the moshiach comes? What purpose would such recollection serve?


texts: I heard a lecture in which a rabbi espoused very negative views against nationalism in a July 4th speech.  What are Jewish sources that counter his claim, that is, sources in which the Rabbis/great Jews see a need or benefit, etc. for these ideas? I am referring to lawful countries that are good to the Jews like the USA.


texts: Inviting a non-observant Jew on Shabbat or Yom Tov

texts: Can I invite a Jew for a meal on Shabbat or Yom Tov if I know they will drive to my house?


texts: Does "Brich Rachamana Malka D'Alma Ma'rei D'Hai Pita' really fullfil the obligation of Birkas Hamazon?

texts:
I heard from a friend that, as per the Gemara, saying the following phrase in Aramaic discharges the obligation to recite Bircas Hamazon in its entirety:

  Brich rachamana malka d'alma ma'rei d'hai pita.

Is this accurate? Though I know it's obviously much better to do a full bentch, does this truly fulfill the obligation?


texts: Why don't we refer to Esther by her Hebrew name?

texts: Slightly related to this question Esther's Hebrew name was Hadassah. I understand the use of that name in the Megillah. However in our liturgy including the Al haNissim prayer and other songs and piyutim we continue to refer to her as Esther instead of Hadassah. We do not do this for other Jews who were given or assumed foreign names (ex. Shadrach, Meshach, and Abednego). I would like to understand why we do not use Esther's Hebrew name in our prayers and piyutim.


texts: Taking advantage of cultural customs: Stealing or not?

texts:
In Persian culture, there is a principle named taarof in which if something is being offered to you, you must decline it, even if you want it. The giver will ask again if you would like the object but even still you must decline it. This process repeats one more time. Then, if the giver was offering out of politeness but didn't actually want to give it to you, he would no longer ask if you would like it. However, if on the 4th round, the giver asks if you would like the object, only then can you accept this object. Here is the Wikipedia page on it: https://en.wikipedia.org/wiki/Taarof
Let's say that you know about this custom. You go into an Iranian jewelry store and ask for the value of a necklace. As per taarof, the shop owner says it is worthless ("ghaabel nadaareh"). You know this is taarof but you thank the shop owner and take the item free of charge. You are aware that her offer was mere etiquette but you took advantage of her and 'stole' a necklace.
Is this halachically allowed? If not, is this considered a robbery in public or robbery in private? What penalties must he pay?
P.S. I am aware that this is extremely unethical and goes against all ethical and moral values. This is a hypothetical question. I am not actually going to do this.


texts: Why be stringent on Rabbinic tumah for sacrificial meat?

texts:
Chapter 25 of Masechet Keilim deals with the distinctions between insides and outsides of vessels with regards to tumah coming from tamei liquids, which is Rabbinic. If a vessel's exterior becomes tamei from tamei liquids, we say that its interior remains tahor; this makes it obvious that this is Rabbinic tumah.
In mishnah 25:9, we see that this distinction doesn't apply for vessels used for kodashim:

כְּלֵי הַקֹּדֶשׁ אֵין לָהֶם אֲחוֹרַיִם וָתוֹךְ, וְאֵין לָהֶם בֵּית צְבִיעָה.
Utensils used for holy things do not have reverse side and interior, and do not have a finger-hold. [from Kehati]

Bartenura explains:

דהנוגע באחד מהן כנוגע בכולו.
Since for one who touches one of them [the outer side, inner side, or finger-hold], it's as if they touched the entirety [of the vessel].

Thus, vessels used for kodashim don't have the benefit of a distinction between their outer and inner sides to remind us that the tumah of liquids is Rabbinic.
Why would we be more stringent with regards to vessels used for kodashim than other vessels, since we make it more likely that we will (accidentally) burn kodashim that is Biblically tahor (but Rabbinically tamei).


texts: Taking fire from Yahrtzeit candle to light Yom Tov candles

texts: On the second night of Yom Tov, can one take fire from a yartzeit candle to light your Yom Tov candles?


texts: Can the order of service on a fast day mincha be altered where circumstances demand?

texts:
A minyan for mincha on a fast-day cannot get access to the sefer torah. If they wait, they may end up saying the mincha amida after shkia.

Q1: What halachic considerations are involved in saying the amida before reading from the Torah?

Q2: What halachic considerations are involved in reading from the Torah after shkia?

Q3: If one (amida or kri'as haTorah) has to be after shkia, does the halacha express a preference?

We have posed the questions to the LOR.


texts: Theoretically speaking, would a Dreidle be Muqse on Shabbat?

texts:
Possible Duplicate:
  Are dreidels muktzah?

Would there be any problem with Dreidels on Shabbat? I discussed it with some people and we couldn't find any Halachic issues with it.


texts: Can a Shliach for receiving a get be מקדש the same woman with the service he is doing for her?

texts:
If a woman appoints a shliach (messenger) to receive her get for her, can the shliach be מקדש her with the service he is doing for her by receiving her get for her, and thus the moment he takes her get she is divorced and מקודשת to him simultaniously?

1 - Can get and kedushin happen simultanously?

2 - Can an act of divorce also be an act of marriage?


texts: Can one stand a child in an aron kodesh in order for the child to kiss the sifrei torah?

texts: Can you place (stand) a 2 year old child on a shelf in an Aron Kodesh which is on the same level as the Sifrei Torah in order for the child to look at and kiss the Sifrei Torah?


texts:
Rambam writes (Hil. T'shuva 3:15) that it is forbidden to utilize any entity as an intermediary between oneself and God (more accurately that one who does so is a heretic who loses his share in the world to come and is in the same category as polytheists):

  חמישה הן הנקראין מינים:  האומר שאין שם אלוה, ואין לעולם מנהיג; והאומר שיש שם מנהיג, אבל הם שניים או יתר; והאומר שיש שם ריבון אחד, אלא שהוא גוף ובעל תמונה; וכן האומר שאינו לבדו ראשון וצור לכול; וכן העובד אלוה זולתו, כדי להיות מליץ בינו ובין ריבון העולמים.  כל אחד מחמישה אלו מין.

He writes this in his Mishnah commentary (Sanhedrin 10:1) as well:

  מן המלאכים והכוכבים והגלגלים...אין עושין אותם אמצעים

That is one may not use angels or other celestial forces as intermediaries to God. (This is the 5th of his 13 principles of faith).

Would there be any difference between this and asking a human being to intercede on one's behalf to God?

(That is, do any authorities forbid the former, but permit the latter; difference, or forbid both; no difference).

I have seen an explanation quoted from Maharal that one is permitted to ask humans to intercede on his behalf since people are commanded to perform kindness with each other, but I found this explanation unconvincing and am looking for other views.

Additional evidence regarding the general prohibition to pray to angels:

Rabbi Yitzchak Lamprontti (17th-18th cent.) cites the aforementioned quotation from Perush HaMishnayot as a prohibition to pray to angels as intermediaries (here).

This is also clear in the famed "ani ma'amins" (a restatement of his Rambam's principles)

  לוֹ לְבַדּוֹ רָאוּי לְהִתְפַּלֵּל, וְאֵין רָאוּי לְהִתְפַּלֵּל לְזוּלָתוֹ

Although Rambam's statements seems all inclusive, it is interesting that in neither of the aforementioned citations, or in his somewhat similar ruling in Hil. Avodah Zara (2:1), does he mention human intermediaries explicitly.


texts: Who were the zekeinim mentioned in Pirkei Avot?

texts: In Pirkei Avot, in chapter one mishna 1 it says that Yehoshua passed on the Torah to the zekeinim. Who were they? For how long did they exist?


texts: Why is Pirkei Avot the only mishnah that warrants saying an introductory paragraph?

texts:
This related M.Y. question explains the purpose of saying the introductory paragraph Kol Yisra'el prior to learning Pirkei Avot each week.

Why is Pirkei Avot, in particular, the only mishna that warrants any type of introductory paragraph before learning it. When I learn any other masechta, I do not recite any introductory paragraph.

Related (and perhaps, part of the answer) - Is this paragraph said only when learning Pirkei Avot on Shabbat, or even if one learns it any other day or time of the year?


texts: How did Beit Shammai and Beit Hillel arrive at the conclusion that it would have been preferable had man not been created?

texts:
תנו רבנן: שתי שנים ומחצה נחלקו בית שמאי ובית הלל, הללו אומרים: נוח לו לאדם שלא נברא יותר משנברא, והללו אומרים: נוח לו לאדם שנברא יותר משלא נברא. נמנו וגמרו: נוח לו לאדם שלא נברא יותר משנברא, עכשיו שנברא - יפשפש במעשיו. ואמרי לה: ימשמש במעשיו
For two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created. Ultimately, they were counted and concluded: It would have been preferable had man not been created than to have been created.  (Eruvin 13b)

THis sounds like a harsh and ungrateful statement, certainly contradicting one of the basic principles that G-d created the world to make good to the creations.
So how did they arrive to this, seemingly heretical, conclusion?


texts: Seder Hadoros mentions Avraham's mother, how old Nachor was when Sarah was born, and even a Peshat that Lot was her brother, though no mention of Sarah's mother's name. Any other sources that mention it?


texts: How does the Kohen determine if the Sotah's bosom is beautiful?

texts:
The Mishna in Sotah 1:5 states

  וְכֹהֵן אוֹחֵז בִּבְגָדֶיהָ, אִם נִקְרְעוּ נִקְרָעוּ, אִם נִפְרְמוּ נִפְרָמוּ, עַד שֶׁהוּא מְגַלֶּה אֶת לִבָּהּ, וְסוֹתֵר אֶת שְׂעָרָהּ. רַבִּי יְהוּדָה אוֹמֵר, אִם הָיָה לִבָּהּ נָאֶה, לֹא הָיָה מְגַלֵּהוּ. וְאִם הָיָה שְׂעָרָהּ נָאֶה, לֹא הָיָה סוֹתְרוֹ:
  And a priest grasps her garment--if it tears, it tears; if it unravels, it unravels--till he has bared her bosom, and he loosens her hair. Rabbi Yehudah says: if her bosom is beautiful, he does not bare it; if her hair is beautiful, he does not loosen it.

My question seems rather basic but I did not see any of the standard commentaries (Bartenura, Rambam, Tosfot Yom Tov) address it.

The question is according to R' Yehuda if her bosom is beautiful the Kohen doesn't reveal it. How does the Kohen determine this, especially if it needs to be determined before he rips her clothes and bares her bosom?


texts: I have a new philosophy (of course Beli Neder): never Daven before you have Hizuk. Now, sometimes I like to sing a Niggun (Shifchi by Reb Shlomo) or say some Bakashot (specifically Agadelcha by Iben Ezra). Does anyone have any special Tefilot/Bakashot/Pesukim/Sayings/Thoughts that bring Kawana in the Tefila?


texts: Earliest Sources for Custom of Not Shaving from 17th of Tammuz

texts:
What are the earliest sources for the custom of not shaving from the 17th of Tammuz?

The Shulchan Aruch (OC 551:3) only mentions this only in the week of the 9th of Av.

  שָׁבוּעַ שֶׁחָל בּוֹ תִּשְׁעָה בְּאָב, אֲסוּרִים לְסַפֵּר וּלְכַבֵּס, אֲפִלּוּ אֵינוֹ רוֹצֶה לְלָבְשׁוֹ עַתָּה אֶלָּא לְהַנִּיחוֹ לְאַחַר ט' בְּאָב, וַאֲפִלּוּ אֵין לוֹ אֶלָּא חָלוּק אֶחָד, אָסוּר

The Rama there records only the practice beginning in Av.

  הגה: וְאָנוּ נוֹהֲגִין לְהַחְמִיר בְּכָל זֶה מִתְּחִלַּת רֹאשׁ חֹדֶשׁ עַד אַחַר הַתַּעֲנִית

The Kitzur Shulchan Aruch (122), however, records the custom beginning with the 17th of Tammuz

  כֵּיוָן שֶׁבְּשִׁבְעָה עָשָׂר בְּתַמּוּז הִתְחִילוּ צָרוֹת הַחֻרְבָּן, לָכֵן נוֹהֲגִין קְצָת אֲבֵלוּת מִיּוֹם זֶה עַד אַחַר תִּשְׁעָה בְּאָב...וְכֵן נוֹהֲגִין שֶׁאֵין מִסְתַּפְּרִין בְּיָמִים אֵלּוּ

The Aruch Hashulchan (551:16) records the custom beginning at the 17th of Tammuz as well.

  ודע, דאף על גב דכיבוס אין אנו מחמירין רק מראש חודש, אבל תספורת אנו נוהגין לאסור משבעה עשר בתמוז, משום דתספורת אינו שכיח ככיבוס. ולכן בתשעה ימים לא יהא ניכר איסורו, ולכן מאריכין אותו מן שבעה עשר בתמוז.


texts: Why is the initial speech of Gad and R'euven divided into two?

texts:
In Matos, 32:2–4, we have (in loose translation):

  The children of Gad and the children of R'uven came and said to Moshe, to El'azar the kohen, and to the heads of the congregation as follows:

    Ataros, Divon, Ya'zer, Nimra, Cheshbon, El'ale, S'vam, N'vo, and B'on — the land [whose inhabitants] God struck[1] before the Jewish people — is a land for animals[2]. And [we] your servants have animals[2].

Then there's a break (a blank "s'suma" space in the Torah scroll), and the narrative continues (verse 5):

  And they said:

    If we have found favor in your eyes, the land should be given to [us] your servants for ownership: do not cross us over the Jordan.

What's with the paragraph break and the repeated "And they said"? It seems to be one long speech.

I see ibn Ezra (in his "long" commentary, the one in "mikraos g'dolos" chumashim) has a brief explanation, but I don't understand it; an explication of what he says is very welcome, certainly, among answers below. The Or Hachayim also has an explanation (that the new "they said" is for their request, whereas the first part is forestalling potential objections), but I don't see how that really explains the need for a new "they said" (or break), so, again, if someone can explain it, that'd be very welcome as an answer.

[1] Onkelos. (The tafsir of Rav Saadya Gaon has "the land God captured" or something like that.)
[2] The word used is one that denotes sheep and/or goats, actually. Hey, I said it was a loose translation!


texts: I have just come across the phrase "nachas rights" and Google does not lead me to a definition.  It is in the writing of a British Jew, I expect from Stamford Hill.


texts: Is translation of copyrighted material permitted?

texts:
Is there any violation in Halacha if someone translates copyrighted material to a dialect for the sole purpose of making it into a book so that people who do not know the dialect could benefit from it to get closer to Hashem?

How do Sefardim hold?


texts:
If a man dies without children his brother is expected to marry his widow.  He's not required to; he could instead perform chalitzah and then the woman is free to marry somebody else.  While his decision is pending, I assume she is not free to marry -- she has to wait for him to either marry her or decline.

Is there a deadline for his decision?  I know that she cannot remarry for at least 90 days (this source says 92).  Must he decide by then, or can he delay beyond that point?

I am asking about a brother who is of age to marry.


texts:
I'm looking for a source of data that tells me where each chapter of Mishna starts in the Talmud (Babylonian, bonus points for Jerusalem.)  (I'm looking for Vilna daf numbers, and whatever the equivalent is called in the Jerusalem Talmud.) If I can find one that tells me where each Mishna starts, that would be even better.

Anyone got anything for me?

Edit:
To be clear, I need all of them, as data, computer readable, in one place.  Printed reference doesn't do me much good.


texts: Memorial Candle: Any Conflicts With Jewish Practices?

texts:
I have been making a special candle, meant to be burned partially each birthday, for someone who is Jewish (reform/non-practicing).

It is likely that they are going to pass away before receiving this gift.

About a month or less after I suspect they may pass, for a few days, there will be a gathering of people close to this person (pre-planned event).

I thought it might be nice to burn the candle all the way down during this gathering as a sort of memorial / send-off / celebration-of-years-alive.

It's not meant to serve as a yahrtzeit candle -- more of, "Well, that seems like a nice thing to do with a candle pertaining to the passing of time in someone's life."

Is there any reason that this would be inappropriate to do around reform Jews who will be among those gathered?

Would it directly contradict any rules about death and mourning that I might not be aware of?  (I won't bother to suggest it at the gathering if so.)


texts:
Tamid perek 1, in discussing how t'rumas hadeshen was done, writes:

  He descended; he got to the floor, turned north, and went...

Any idea which way he turned around (clockwise or counterclockwise)? Was (is) there a halacha that one may not have his back to the kodesh kadashim while in the bes hamikdash?

The Rav on Yoma perek 5 indicates that the kohen gadol would not face east while in the kodesh kadashim, so would back out. Did (does) that rule extend to people in the other areas of the bes hamikdash?


texts: Ruining the celebration of the Mishkan but not Har Sinai

texts:
Hashem did not want to mete out any punishments at the giving of the Torah in order to not ruin the joy of the moment (Rashi to Shemos 24:11).  But Hashem was fine with seemingly ruining the joy of the inauguration of the Mishkan with the deaths of Nadav and Avihu (Vayikra 10:1-2).

Why the discrepancy?


texts: What's the minimum amount of work necessary to recite "Asher Yatzar" after using the bathroom in the middle of the night?

texts:
If one woke up in the middle of the night to use the bathroom, what is the least amount of work one must do (e.g. just rinse the finger tips or rub the hands against one's clothing) that would allow one to recite the "Asher Yatzar" blessing?

Sometimes there are sensitive sleepers nearby and washing with a cup might make a lot of noise. Alternatively a cup may not be available at the time.

Since upon waking up you must rid your hands of Ruach Ra'ah before reciting any blessing, this cleansing process is not the same as a regular trip to the bathroom during the day.


texts:
Someone once told me  parents should not bring their children (i.e. that are below chinuch – they are not capable of being quiet on their own) to shul if they are going to disturb. It is also better to wait until they are old enough to understand its seriousness and appreciate the value of tefillah.

Where in halacha does it say this? (i.e. Shulchan Aruch, Kitzur Shulchan Aruch or Mishnah Berurah)
What is considered below chinuch in halacha?


texts:
We know there were gentile priests prior to the establishment of the Kohens. Melchizedek is an example.

In Shemot 19, there are two verses that refer to "priests" prior to the giving of the Torah.

Verse 22 – "And also, the priests who go near to the Lord shall prepare themselves, lest the Lord wreak destruction upon them."

Verse 24 – "But the Lord said to him, 'Go, descend, and [then] you shall ascend, and Aaron with you, but the priests and the populace shall not break [their formation] to ascend to the Lord, lest He wreak destruction upon them.'"

Who are these "priests" being referred to? Aaron was the first Kohen but wasn't installed as Kohen Gadol until later on after Mattan Torah. These priests could not be Kohens so were they gentile priests? Is this a translation issue with the English word priest?


texts: Under-Aged Drinking for the 4 Cups on Pesach

texts: Whats the halacha to drinking wine/alcohol for a minor when they need to drink four cups of wine on pesach and if so then is in it going against Dina D'malchusa Dina?


texts:
Why does the Kallah wear a veil under the Chupah?

(and why is it generally transparent?)


texts: why are bad thoughts worse than actual sin?

texts:
The Talmud states "sinful thoughts are worse than the sin itself" (Yoma 29a)

in what senses is this true? it seems for example that actual adultery is worse than thinking about it. for it irreparably destroys a marriage whereas thoughts don't do any damage halachically.

likewise for murder and many others.


texts: Is the Magen HaElef Sefaradi or Ashkenazi?

texts: There is a Sefer written by someone named Yaakov Ben Yaakov Moshe called Magen HaElef. Is he Sefaradi or Ashekneazi?


texts: “The feelings reveal the soul.”(Pieseszner Rebbe). Is this idea accepted by contemporary Orthodox thought?

texts:
In “Experiencing the Divine: A Practical Jewish Guide,”  by Rabbi Kalonymus Kalman Shapira
(the Pieseszner Rebbe), translated by Yaacov Dovid Shulman, the Rebbe says, (p 28):

  Every feeling that is connected to something of this world opens a
  spark of our soul, and our soul is revealed a little bit. Let us then
  consciously draw it out even more. Let us greet it with words of love,
  awe and pure, God-directed mindfulness. Since this feeling based on
  physicality has opened and revealed our soul a bit, we have something
  to begin with. We can now knock upon the door of our heart and summon
  our soul from behind the gates of bronze, where it stands imprisoned.
  “Open for me, my sister, my friend” (Song of Songs). “Come forth to
  serve God with purity and passion, with faith, love and awe.”

I find it difficult to believe that “Every feeling is capable of revealing part of” my soul. I imagine that my feelings are not always so elevated that they reveal my soul in a way that will result in me serving Hashem with purity and passion, with faith, love and awe.

So, I ask, is his idea that feelings reveal the soul rooted in the sources or is it a new idea of the Pieseszner Rebbe?
Is this idea accepted by contemporary Orthodox thought?


texts: Why Abel didn't ask Cain to bring his sacrifice?

texts:
The Torah declares that before Matan Torah, the firstborns were responsible for bringing sacrifices and Cohanim replaced them after the Golden Calf incident (Num 3,40):

:וְלָקַחְתָּ אֶת־הַלְוִיִּם לִי אֲנִי ה' תַּחַת כָּל־בְּכֹר בִּבְנֵי יִשְׂרָאֵל
and take the Levites for Me, the LORD, in place of every first-born among the Israelite people...

As Rashi explains on Ber 25:31:

בכרתך. לְפִי שֶׁהָעֲבוֹדָה בַּבְּכוֹרוֹת, אָמַר יַעֲקֹב אֵין רָשָׁע זֶה כְדַאי שֶׁיַּקְרִיב לְהַקָּבָּ"ה:
THY BIRTHRIGHT — Because the sacrificial service was then carried out by the first-born sons, ...

Why Abel brought his sacrifice on his own and didn't ask to do that from his firstborn brother?


texts: Did Sadducees consider themselves Jewish?

texts:
There are a few quotes where Sadducees try showing to the Rabbis how the Jews are bad people.

For example, Yoma 56b: " אמר ליה ההוא צדוקי לר' חנינא השתא ברי טמאים אתון דכתיב טומאתה בשוליה": "A Sadducee told R' Chanina, now you're definitely impure, as it says 'your impurity is on your hem'".

Eiruvin 101a: " א"ל ההוא צדוקי לרבי יהושע בן חנניה חדקאה דכתיב בכו טובם כחדק": "A Sadducee told R' Yehoshua ben Chananya [you're a] thorn, as it says 'the best of you is like a thorn'".

As I understood their philosophy, they considered themselves to be "the real Jews". If they took Tanach literally, it seems as much embarrassing themselves as embarrassing the Rabbis.

What was their claim?


texts: Why is ויהי נועם said after הנני מוכןs?

texts:
Most (but not all) Siddurim have the פסוק of ויהי נועם at the end of הנני מוכןs (such as before ספירת העומר, before the ארבע כוסות, or before בדיקת חמץ).

Where does this practice come from and why is it done?


texts: Death Penalty for Desecrating God's Name?

texts:
In light of some of the recent embarrassing criminal incidents involving visibly religious Jews in the United States, it made me think of something I had read once ( or vaguely remember reading ) that there were cases of Jews who committed certain highly visible ( but not capital offense ) crimes against non-Jews during the middle ages and where then executed by the Jewish community due to the hillul hashem involved.

Does anyone know what I'm talking about or the incident / cases I may have read about?  It's very vague and fuzzy in my memory.


texts: What should be done with mezuzot when selling the house?

texts:
What should be done about the mezuzot (internal and external) when selling one's house...

to a non-Jew?
to a non-observant Jew?
to an observant Jew?


texts: Do "most leading Orthodox rabbis" really hold that brain-stem death is death?

texts:
According to a recent NYTimes piece on the new organ donation law in Israel,

  Most leading Orthodox rabbis -- as well as Israeli law -- agree that a person dies when his brain-stem stops functioning. A minority opinion, endorsed by Elyashiv, holds that as long as a person's heart beats he or she is alive and therefore the organs cannot be harvested.

Is this true, or is the "most" the result of wishful thinking on the part of the NY Times?


texts:
Why is there approximately a 4 minute time constrain in which we have to eat the Matzo on the night of the Seder?

In other words what is the Halachic and spiritual reasoning behind why we must eat it at this speed?


texts: What do water-carriers have to do with Parshat Emor?

texts:
Many cities in Eastern Europe used to have a Kiddush for Parshat Emor sponsored by the water-carrier's guild. (This much is true, and the real reason makes for an OK entry in the Pun-im Chalashos) What is the connection between water-carriers and Emor?

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


texts: Pikuach Nefesh and different levels of Halacha

texts: Here's a theoretical: if someone has to save a life and has two equally easy options, both of which violate halacha, one d'oraita and one d'rabbanan. Should he choose the d'oraita or the d'rabbanan?


texts:
Is there any mention in jewish law about "zeved habat"or shimkhat habat??

And what are the things to be done according to the law?

Also is it necessary to do this zevad habat if it cross many years?


texts:
Rashi to Shemos 18:1 lists 7 names that Yisro had. Was he called by all these names? For example if he would've gotten an Aliyah would he be called up by all 7 names?
(Here is a source that Yisro converted.)


texts: Is there a source to the idea of "When it rains it pours" (misfortunes or difficult situations tend to follow each other in rapid succession or to arrive all at the same time) in Judaism?


texts: Are Jews allowed to contribute to the reconstruction of the Paris cathedral?

texts:
I assume most of you have already heard about the sad events that happened yesterday in France. One of the main symbols of Paris, a functioning cathedral caught on fire and caused huge damage to the building. As an admirable act of solidarity, many started to offer donations, among them the president of a moderately religious Jewish group. Although I suppose many of us are also moved by this tragedy, I am afraid that Jews might not be allowed to contribute to the reconstruction of a place of avodah zarah.

Are there any sources discussing this issue?

What would be a religiously adequate act of solidarity?


texts: Is is possible to use Chayos as Korbanos

texts: I'm assuming all issues of Kashrus and Shechita aside - i.e. We have a mesora for Shechting a Giraffe, is it possible to use say, a Giraffe, or Tzvi or Ayal as a Korban, b'sha'as Adchak or are the specific animals mentioned in the Torah those specifically and not any others, even bidi'eved?


texts: So I've heard many times that the Talmud is sealed and there's no arguing with it or repealing rabbinical decrees. But I've also heard that when Moshiach comes his court will repeal many decrees. But how does he do this if it's sealed? Even if you say when the rule was made it was intended that Moshiach be an exception to the rule, but I believe I've heard in the beginning we won't know he's Moshiach. Does that mean he only begins repealing decrees after absolutely proving he's Moshiach?


texts: What are the earliest starting and latest ending times for shabbat worldwide utc time?

texts:
I am writing an app and I want to block of one feature for the entire world for Shabbat.

What would be the earliest time for shabbat to start anywhere in the world during the shortest day of the year?

What would be the latest time for shabbat to end anywhere in the world during the longest day of the year?

To simply things we can use UTC time.


texts:
It caught my attention that in Parashat Matot the first time Reuven and Gad asks for permission to settle on the eastern side of the Jordan they are mentioned in their order of birth (Bemidbar 32:1):

וּמִקְנֶ֣ה ׀ רַ֗ב הָיָ֞ה לִבְנֵ֧י רְאוּבֵ֛ן וְלִבְנֵי־גָ֖ד עָצ֣וּם מְאֹ֑ד וַיִּרְא֞וּ אֶת־אֶ֤רֶץ יַעְזֵר֙ וְאֶת־אֶ֣רֶץ גִּלְעָ֔ד וְהִנֵּ֥ה הַמָּק֖וֹם מְק֥וֹם מִקְנֶֽה׃

Now the children of Reuben and the children of Gad had a very great multitude of cattle; and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle,

However, in all subsequent verses ִin the weekly portion Gad is mentioned first and Reuven second (see verses 32:2, 6, 25, 29, 31, 33, 34 and 37). Does it have any relevance? What do commentators say about this issue? Does it matter that in Masei the order is reverted to the original (34:14)?


texts: smelling the extinguished havdalah candle

texts: At Havdalah, I've seen a number of individuals smell the smoke from the extinguished Havdalah candle, sometimes reciting the posuk "Zichru Torah Moshe avdi" as they do so. Curious if anyone can verify and explain this custom for me.


texts: Can you say "Shehachiyanu" on a mortgage "burning"?

texts: In the U.S., there is a custom to burn the mortgage paper after the last mortgage payment has been made. Should one say Shehechiyanu on the event of now officially owning his home?


texts: (Why) do we close the eyes of the deceased?

texts:
I heard someone say that when one passes away we have to close their eyes.

Where in halacha does it say this? Why do we do this?


texts: What's the source that a Cheresh, Shoteh and Kattan are free from Mitzvos?

texts:
There are three categories of people who are free from doing Mitzvas:

Cheresh - a deaf-mute
Shoteh - a mentally incompetent person
Kattan - a child.

How do we know that they aren't liable for doing biblical mitzvos?


texts: Does Ata Chonantanu count if one didn't have requisite Kavana in the Amida?

texts:
According to Rambam in Hilchot Tefilla 4:15, if one does not have Kavanat HaLev for the Amida, the recitation of words does not comprise Tefilla. Tefilla is defined by "standing in the presence of Shechina". Shulchan Aruch writes that minimally once must have Kavana for the first Beracha. The Rema writes, following the Tur, that nowadays we don't require one to repeat Amida even if he didn't have Kavana for the first Beracha, since the chances are that one won't have Kavana for the second time either.

If one inserted the Ata Chonantanu in the fourth beracha on Motzaei Shabbat, but failed to have the requisite Kavana for Amida, does the Havdala count or must one repeat Amida (or, conversely, make Havdala) before performing any מלאכה? Would there be any difference in the application of the law between Rambam, Shulchan Aruch and Rema? For example, would Sh"A hold that it's only a valid Havdala if one had Kavana during the first Beracha, whereas Rema would hold it's valid?

Related questions:
Have to repeat shmoneh esrei on motze'i Shabbat. Say "ata chonantanu" again?
Missed Maariv Motzai Shabbos - when to say Ata Chonantanu


texts: Did the Israelites walk bare foot in the desert, or did they have shoes (comment on Deut. 8:4)?

texts:
Deuteronomy 8:4 says

שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה
זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה׃
Your clothes did not get old upon you, neither did your feet swell,
these forty years.

Rashi on Deuteronomy 8:4:2:

לא בצקה. לא נפחה כבצק, כדרך הולכי יחף שרגליהם נפוחות:
It did not swell as dough. Like those who walk bare foot, whose feet
swell.

Rash"i seems to imply that they walked bare foot. Yet, in Deuteronomy 29:4, it says:

וָאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ
שַׂלְמֹֽתֵיכֶם֙ מֵעֲלֵיכֶ֔ם וְנַֽעַלְךָ֥ לֹֽא־בָלְתָ֖ה מֵעַ֥ל
רַגְלֶֽךָ׃
And I have led you forty years in the wilderness; your clothes did not
get old upon you, and your shoe did not get old upon your foot.

From this verse. it seems that they wore shoes for 40 years in the desert. This seems to contradict what Rash"i says in the earlier verse.
So which was it?


texts: Online Megilla Reading and the name of Haman

texts:
As discussed in this question about Skype Megilla reading, this year due to the extraordinary extenuating circumstances many people found it necessary or preferable to attend an online Megilla reading.

(I'm probably just fine, but even with a cheap mask I thought the pikuach nefesh of not coughing on all those bubbes and zaydies was a stronger factor, especially since there is documented community coronavirus transmission in my area; hearing someone coughing definitely makes many people afraid. Good effective masks are unavailable.)

In every shul I have ever been to, noisemakers  are provided or brought to drown out the name of Haman as it is read. I've been taught that was part of the punishment for his evildoing, that his name be erased.

In the online reading I attended, the baal koreh muted all attendees, as otherwise the background noise would have made the session unpleasant. However, that left me with few options to avoid hearing that name.  I drummed my fingers on the keyboard but that wasn't very loud, and the name came through quite intelligibly.

I thought about muting the reading for each occurrence, but that would have been tough to do and would have likely lost me some other words.

So, a few questions:

(1) Is there anything Halachically objectionable about a megilla reading where you can hear the name?

(2) Is there any minhag for online Megilla reading that would cover this?

(And please note that while I'd certainly enjoy reading some Purim Torah on the subject, this is a real question and I'm looking for a real answer.)

And note:  the comments from before I edited the question seem to imply that the minhag I've been taught all my life, which has been followed in every shul I've ever been to in a dozen cities, is not only wrong, but so completely wrong that people didn't even understand the point of my question.  I'm not sure how to rectify this.


texts:
When quoting verses, the Talmud often says something like אמר רחמנא - "the Merciful One said..."

What is the significance of this name? Why not use a name like הקדוש ברוך הוא - a name commonly found in the Talmud? What does God's mercy have to do with writing something in the Torah?


texts: What Issues Exist with the Tablet K Hecksher?

texts:
The Tablet-K hechsher is quite common on products in US supermarkets - especially cheeses.  There seems to be a strong sentiment that it is not an acceptable hechsher, but I've heard no halachik reasons for that sentiment.

What are the issues with Tablet-K?

Of interest in responses:

Official policies of the organization
Ability of the organization to execute on those policies
Official policy of other kashrut organizations regarding Tablet-K

Not of interest:

Stories of what you've heard "through the grapevine"
Stories about what individuals do or do not hold by this hecksher.
General pontification on kashrut, the state of kashrut in America, how delicious the cheese must be, recipes, culinary wisdom, or the like.


texts: Why is God unspecific with directions to Abraham?

texts:
The LORD said to Abram, “Go forth ... to the land that I will show you." Genesis.12.1

And He said, “Take your son... and offer him there as a burnt offering on one of the heights that I will point out to you.” Genesis.22.2

There's a pattern of vagueness that stays unresolved in both cases, God doesn't speak with Abraham again and does not show the direction.
So if God speaks again and specifies the destination - why is it omitted from the text, if He doesn't,
how does Abraham know where to go?
Why is this vagueness?


texts: Playing music in the car with the windows open

texts:
Shmuel is playing music in car. He decides to crank up the volume and opens his windows so that rest of society can hear the music.

Is this forbidden, halachically? Even if it is permitted, is there any other reason not to do it?


texts: What is the etymology of the word "Vasikin", used for the Minyan that starts Shemona Esrei at sunrise? Also, is "Vasikin" Hebrew or Aramaic?


texts: What are the reasons that chewing cud is a kosher sign?

texts:
In parashat Shemini (Lev. 11:3), we learn that one of the signs for distinguishing kosher mammals is that a species must chew its own cud. Are there any taamim (explanations) that elucidate the significance behind this requirement?

Of course, this law is an example of a chok, in which we cannot rationally deduce its meaning. Nevertheless, since our sages have always offered taamim to explain the deeper, mystical, or moral explanations of chukot, I was wondering if such has been offered regarding this difficult-to-understand halacha.


texts: Will a "lower" Berachah made MiSafek exempt a different food that requires that Berachah (and vice versa)?

texts:
Let's say you aren't sure which Berachah to make on a food before you eat it.  Generally the rule of thumb is that you make the most specific Berachah that you know will capture the essence of that food.  For example, if you aren't sure whether a particular fruit you want to eat is a "tree" fruit or a "ground" fruit, you would make a Borei Peri HaAdamah, which is generally said on "earth" fruit, since, even if the fruit is a "tree" fruit, the tree grew from the earth.  You wouldn't force a Borei Peri Ha'Etz, which is said on "tree" fruit, because if you did you would be at risk of making a Berachah that doesn't apply to the fruit, which would leave you eating a food without having given proper thanks.  You also wouldn't necessarily automatically say SheHaKol NiHyeh BiDvaro, which is said on all foods that don't fit in a more focused category (such as most drinks), because you know that this fruit is, at least, a fruit that grew from the earth.

By contrast, if a fruit, even a "tree" fruit, is cooked or ground (as in reduced/pulverized), it loses its "fruit" status altogether and falls into the catch-all category whose Berachah is SheHaKol.

In addition, generally speaking, some say you ought to make a Berachah on a solid food before a liquid beverage.

What if: you are about to eat a fruit, that is definitely a fruit, but it's somewhat ground up and you just aren't sure whether it retains its fruit status or has lost that status, and you intend to make a SheHaKol on that food just to be safe.  You also have a cup of tea or coffee that you intend to drink.  This drink definitely gets a SheHaKol.  But now if you make a SheHaKol on the food, will that exempt the drink?  Conversely, if you make a SheHaKol on the drink, will it exempt the food?


texts: The Gemara Niddah 30b writes that "they" teach the embryo the entire Torah in the womb. However,the gemara brings one passuk as a proof which says וירני ויאמר לי... which is a loshon of one person teaching, not many. So who teaches the embryo Torah ,a malach,many melachim,HaShem?


texts: Looking for a book/resource to learn about  kohanim visiting concentration camps in Germany. Any recommendations?


texts: In the Bet Yosef on Siman 248 in Orah Hayim, he quotes Rabbenu Yeruham בחי"ח. What does this stand for, and where can I find it?


texts: PTIJ: What was Moshe Rabbenu's favorite college sports team?

texts:
Okay it's March Madness, so here goes:

In Deut. 8:12, Moshe Rabbenu tells the Jews:

  פֶּן-תֹּאכַל, וְשָׂבָעְתָּ

  Consume Penn, and you shall be satisfied.

Clearly they weren't rooting for the University of Pennsylvania; so which college team did they like?

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


texts: Which source more accurately depicts Goliath's height?

texts:
There appear to be differing accounts about how tall Goliath was.
The 1st century historian Josephus, and both The Dead Sea Scrolls texts and 4th century Septuagint texts of Samuel report Goliath as being "four cubits and a span" (6 feet 9 inches or 2.06 metres). This differs somewhat (3 feet, to be precise) from the the Masoretic Text of Samuel, which claims his height  as "six cubits and a span" (9 feet 9 inches or 2.97 metres).
Are there any sources in the Talmud or Midrash that provide a conclusive height?


texts: Do people who don't eat gebrokts have any reason to say "Borei Minei Mezonot" during Pesach?

texts:
This may sound like a trivial question, but I'm curious.

Many Chasidim do not eat gebrokts during Pesach. So all the Pesach cakes are made from potato starch which makes them shehakol. And they only eat shmurah matzah which is hamotzi. Is there anything during the week of Pesach that they can make the bracha borei min mezonot on?

Someone in my neighborhood wants to make Se'udah shlishit on Shabbos during Pesach in shul to accommodate Chasidim. He doesn't want to bring matzot because it requires washing, and the shul kitchen is closed so there's really no convenient sink to wash. (He is averse to using the rest room sink.) He also insists that there be mezonot at Se'udah Shlishit. What can he use to accommodate the Chasidim?

Edit based on comments

Let's assume that the Chasidim do not eat any kitniyot either in whole form or as a processed product. So, that would exclude rice cakes / matzot.


texts:
A "Cholent Egg" is a whole egg (w/ the shell) that is left in the Cholent overnight. Let's assume we have a cholent egg that is cooked in a cholent containing meat or chicken (i.e. not pareve).

Normally foods that are cooked together with meat attain a certain status as "meaty" (i.e. the taste transfers so that the fleishig taste goes into the pareve items which give it a level of meaty status). For example, if a potato is cooked in this Cholent, it has a meaty status even if subsequently removed from said Cholent.

So if we boil it down (pun intended), my question is: is a cholent egg like a potato cooked in Cholent, or does the shell somehow protect the egg's status?


texts:
A Hackintosh is a bootlegged version of Apple's macOS loaded onto a computer that has not been manufactured by Apple and doesn't have a license  to run macOS. According to Apple's macOS license,

I. Other Use Restrictions. The grants set forth in this License do not permit you to, and you agree not to, install, use or run the Apple Software on any non-Apple-branded computer, or to enable others to do so.

However, Apple does not pursue any legal action unless the software is being commercially sold, even though Apple is very quick to shut down anything that threatens its business. Many options and techniques are available to prevent Hackintoshes from being created, but Apple does not use any of them and there are no 'hidden security settings' that will shut down Hackintoshes.

This article may explain some reasons Apple hasn't shut down, and even benefits from the Hackintosh.

Considering that Apple could have shut down the Hackintosh, but deliberately chose not to, would it be permissible to create a Hackintosh if one would not be buying a Mac for this purpose anyways?


texts: How is marriage understood to have taken away reproach in Isaiah 4:1

texts:
Is there a traditional Jewish or standard agreed upon understanding of what it means for a marriage in the context of Isaiah 4 to take away reproach?

  For seven women will take hold of one man in that day, saying, “We will eat our own bread and wear our own clothes, only let us be called by your name; take away our reproach!”  (Is. 4:1)

I realise there is a gap between our culture and the time when this text was written, and I am not sure what specifically this is saying. Given that the woman appear to have an independent source of food and clothing, the motivation is obviously not out of poverty.

(If it turns out that this question might be too subjective, please let me know and I can clarify it. While opinions are nice, I am ultimately after how this passage would have been traditionally understood)


texts: Does anyone know of a source with an account of what happened each day of the journey from Yetzias Mitzrayim to Har Sinai?


texts: How did men used to shave their beards before electric razors?

texts: Back then I assume the only way to cut a beard was with a straight blade--how did Jewish men shave?


texts: Chemistry Experiment with Chametz on Pesach

texts: If one is in a school environment where he/she has a chemistry lab/lab exam on Chol Hamoed Pesach that they must attend (putting the question of doing this on Chol Hamoed aside), and the lab exercise requires use of ethanol (such as in an esterification reaction, which can combine a carboxylic acid and alcohol), would it be Halachically appropriate to perform this experiment on Pesach?  For the sake of this question, let us assume that we are required to use ethanol which is made from fermented grain and distilled, but still drinkable at this point.


texts: Which men needed to be circumcised in Joshua 5

texts:
Joshua 5:2 talks about the moment in which Yehoshua is commanded to circumcise the children of Israel a second time. The reason to do so is that all the people that came forth out of Egypt, that were males, all the men of war, died in the wilderness by the way, after they came forth out of Egypt. For all the people that came out were circumcised; but all the people that were born in the wilderness by the way as they came forth out of Egypt, had not been circumcised. For the children of Israel walked forty years in the wilderness, till all the nation, the men of war that came forth out of Egypt, were consumed, because they hearkened not unto the voice of the LORD; unto whom the LORD swore that He would not let them see the land which the LORD swore unto their fathers that He would give us, a land flowing with milk and honey. And He raised up their children in their stead; them did Joshua circumcise; for they were uncircumcised, because they had not been circumcised by the way.

I always assumed that because all the males had to be circumcised all these circumcised men that left Egypt died on their way, and all that were born during their trip were uncircumcised. But that's because my bible translation reads: 'even all the men of war'. But this word 'even' was added to verse 4 and 6 and is not shown in the literal Hebrew.

So without this it seems to be about all males who were men of war that died in the wilderness. Then I found Bamidbar 32:11, 13 confirming this teaching
that the males within the age of 20 and above wouldn't see the land, for He made them wander to and fro in the wilderness forty years, until all the generation, that had done evil in the sight of the LORD, was consumed except for Kalev and Yehoshua (see also Bamidbar 26:64-65, Devarim 2:14).

But then again I looked at Bamidbar 14 were it all started:
The spies came back and made the whole edat rebel and say that it would have been better to have died in Egypt or even on this way trough the wilderness. And so HaShem punishes them by letting them die exactly as they wanted in the wilderness.

So here are my questions:

1) Which group of males exactly needed to be circumcised here? and which group died?
2) Why did HaShem held only the males from the age of 20 and above responsible? (Bamidbar 14:29).

(Subquestions: Does this means that the group in the age under 20 which was circumcised at the moment of Bamidbar, didn't needed to be circumcised at the time of Yehoshua? And didn't their children needed to replace their parents? And does this command given to Yoshua only refered to the children of these men of war? or also to the children of other men within the congregation which were 20 or above at the moment of Bamidbar?).


texts: Slaughtering during the nine days nowadays

texts:
Shulchan Aruch, Orach Chayim 551:9:

  Some have the custom not to eat meat… during the week [of 9 Av, until after 9 Av]; some add from rosh chodesh until the fast; some add from 17 Tamuz.

Rama holds of the middle view. He adds:

  We hide the slaughtering knife from rosh chodesh, since we don't slaughter (except for a mitzva, as for a sick person, the sabbath, a mila, or the like).

Nowadays, obviously, we don't need to slaughter animals right before eating them. Moreover, many non-Jews buy kosher meat. The above-implied reason for not slaughtering during the nine days is pretty much gone.

What is the current common practice? Are kosher slaughterhouses open during the nine days? during the week of 9 Av?
Are there any pos'kim that explicitly permit or ban slaughtering at this time of year in light of modern technology, infrastructure, and/or demand?


texts: Difference between Sefaria and Artscroll in enumerating Pirkei Avos

texts:
There seems to be a difference in the splitting of a Perek in Pirkei Avos. On sefaria the perek I am referring to is Perek 3 where the Perek in Sefaria groups certain Mishnayos in that Perek together unlike Artscroll which instead of being 18 Mishnayos, it is 23. One Mishna for example in the Artscroll is 3:19 whilst on Sefaria it is 3:15.
Is there any reason for the split and difference between these two versions?


texts:
Suppose there was a man, A, that underwent an operation whereby afterwards A now considers themselves female. Suppose one is generally unclear as to the specifics of the operation, but that A definitely now consider themselves female (e.g female clothing, restroom, etc.).

May a man be in yichud with A? Is it different if one did know the specifics of the operation (i.e is there a specific boundary that has any halachic significance)?


texts: The Rambam says that Baruch, the son of Nerijah was not a navi but the Gemara seems to imply the opposite, how is that possible?

texts: The Rambam in Moreh Nevuchim says "That those who have prepared themselves may still be prevented from being prophets, may be inferred from the history of Baruch, the son of Nerijah; for he followed Jeremiah, who prepared and instructed him; and yet he hoped in vain for prophecy;", which seems to imply that Baruch son of Nerijah was not a prophet however the Gemara on, Megillah 14b seems to imply that he was a prophet. How do you reconcile this?


texts: Making a siyum on a chelek of the Rambam

texts:
Is making a siyum on a chelek (section) of the Rambam good enough to absolve one from fasting taanis bechoros, or allowing one to eat meat during the nine days?

I have never seen someone make a siyum on a chelek of the Rambam like seder Zamanim for example. Has anyone seen this before?

On a side note, the Rambam himself writes at the end of each topic in a seder brich rachmanh dsayon.


texts: Examples of a decision ruled by voting of Sanhedrin in the Talmud

texts:
If I understand correctly the Peshat of the Torah (Deut 17), when a Machlokes raises, there's a simple and Kosher way of resolving it - gathering the High Court and voting on it and, of course, following the majority.

EDIT: There are several places where the Gemmorah mentions the procedure in very general terms, like "נמנו וגמרו" (were counted and decided), however, it appears to refer to a random gathering of particular Chachamim, and not to a wider authoritative forum. I don't understand how voting and the decision are valid in such cases.

Are there examples in the Gemmorah where the outlined procedure was maintained: that a specific Halachic ruling was ruled by gathering the High Court, put on voting between the Chachamim, voted for, the votes counted and the decision proclaimed and accepted?


texts: Are you allowed to make, buy and sell trumpets?

texts: The torah forbids creating artifacts used in the beis hamikdash (based on the verse lo taasun iti (Exodus 20:19), see Talmud Avoda Zara 43a, Rambam Beit Habechira 7:10 and Shulchan Aruch YD 141:8). This would seem to include the trumpets, which the gemara elsewhere learns could be made of any material. Therefore, can one create, buy, sell or own these instruments?


texts: Did Rabbis in the Shtetl dip their shoes in water to travel on Shabbat?

texts:
Edit: I was informed that this is found in one of Sholem Aleichem's books. If you could help me figure out which one, I would appreciate it.
I heard from someone I know that back in the Shtetl, Rabbis would dip their shoes in water in order to travel on Shabbat because there is not a restriction if you are at sea. I tried to find some information about this but couldn't. Did this happen, and if you are not sure, can you point me to somewhere where I could possibly investigate what rulings Rabbis made in European Shtetls throughout the ages.


texts: Is the Citrus flavored Ciroc vodka kosher?

texts: I would like to buy citrus flavored "Ciroc" vodka and wonder if it's kosher?


texts:
In the new Artscroll siddurim (ie. the "WASSERMAN EDITION OF THE NEW, EXPANDED ARTSCROLL SIDDUR"), there are a few changes from the older Artscroll siddurim.

In the new siddurim, the word "rivah" in the go'el yisrael bracha of shemoneh esrei, the accent is on the last syllable, so it is "rivAH," but in the older siddurim, it is on the first syllable, "RIVah."
Also in the tachanun prayer, the phrase "chon om l'shimcha mikaveh," is changed to "mikavah" in the new siddurim.
Also in tachanun, the phrase "hatei elokai ozn'cha u'shama," is changed to "u's'hma" with a sh'va na instead of a patach in the new siddurim.

Does anyone know the right girsa to these?


texts: What does R' Feinstein say about eating kosher food in a non-kosher restaurant?

texts:
The last paragraph of Igros Moshe O.C. 2:40 discusses when you may order kosher food [such as a banana] in a non-kosher restaurant.

R' Moshe Feinstein begins:

  ובדבר אם מותר לאכול ברעסטאראנט שמכינים שם רק מאכלי חלב אבל הם של אנשים מחללי שבת, הנה אף שם אפשר להיות כמה מאכלות אסורות כדגים טמאים, וגם השומן שמטגנים בהם אפשר שהם מבהמות אפודות ונבלות, וגם גבינות אסורות, ויש גם דברים שאסורים משום בשולי עכו״ם, ולכן אף ליכנס לשם לאכול דברים הידועים שאין בהם שום חשש איסור יש לאסור מפני מראית עין וחשד.

I'm trying to understand this, but I don't fully understand the Hebrew. Is there an English translation out there somewhere? If not, can you please translate the whole paragraph for me?


texts: Do We Repeat the Prayers for Using the Restroom and Washing the Hands After Each Time?

texts: I cannot quite figure out whether we are obliged to repeat the blessing over use of the restroom and the washing of hands each time. At present I do in the morning, when I first wake up, per what my siddur notes to do. However, should I commit these to memory and do them each time?


texts: May one install a web cam to check in on an elderly parent?

texts:
With a friend, I discussed the idea of installing a web cam to check in on an elderly parent who lives in her apartment alone and is serviced by a Gentile aid. The children are concerned that the aid may be neglecting or abusing the parent, and they want to install a hidden web cam in the bedroom, dining room and kitchen to assure themselves that their parent is safe and being treated properly.

My friend said that he thought that one should not install a web cam, because one might accidentally view the cam while their parent is undressed and see their parent's nakedness (problem of tzni'ut, possibly.)

Would this or any other similar concern alone cause a prohibition against installing a web cam, or would one's general concern for the parent's safety and security override this concern?


texts: borrowed my Teffilin, fell asleep, nocturnal emission

texts: If somebody borrowed my Teffilin, and then accidentally fell asleep while wearing them, and during his sleep experienced a nocturnal emission, have my Teffilin become spiritually damaged at all?!


texts:
Who knows one hundred thirty-five?
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: Does the Parsha listed on the Torah Portion schedule each Shabbat begin or end on the date it is listed?

texts:
(How to determine what parshat is current when looking at a parshat calendar?)

Each Torah Portion is listed on Shabbath in the parshat calendars.  In the Western world, when an event that lasts an entire week(such as the torah parsha), it will begin on the day it is listed and continues on for another 6 days on the calendar.

But apparently in the parsha calendar, the parsha listed on Saturday is the one that should have been being read the entire week preceding it.

So is it correct to say that when we see a Torah portion listed on Saturday, this means we should be finishing that parsha on that date not beginning it?


texts:
In a Suda shlishit of 30 people, one person had to leave and 9 answered to his Zimmun "Nevarech elokeinu...".

What should these 9 people answer to the general Zimmun later on?


texts: Are there any Jewish traditions that can place Abraham in the location of present day Mecca?

texts:
The Quran states...

  And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower." 2:107

Is there anything in Jewish tradition that would locate Abraham and Ishmael in the location of present day Mecca?


texts:
In Vayikra 25:3 it says:

  שש שנים תזרע שדך ושש שנים תזמור כרמך

Why does it say twice שש שנים ?


texts: If Tisha Ba'av fell out on Shabbos, and therefore it was pushed off to Sunday. Is a Bar Mitzvah Boy obligated to fast if he turned 13 on Shabbos? In other words: Does the fact that Tisha Ba'av fell out on Shabbos and now moved to Sunday constitute the Boy obligated in the fast or not? Please source.


texts:
I heard from a chief rabbi of an Israeli city, who was officiating at a wedding I was at, that a Ketubah must be signed by two witnesses who are shomer mitzvos. What is the legal definition of this vis a vis a Ketubah? What does one who if there are no totally shomer mitzvos men?

Would men who learn Torah or were formerly shomer mitzvos "make do"? What of baalei tshuva who still have not taken on the full Torah, but keep mitzvos to the best of the ability at their stage?

Let's say that in addition to the totally frum (religious) rabbi, that no totally frum people have any chance of making this wedding.


texts:
The most common Seder plate orders I have seen are the Rama, the Gra, and the Ari.
But when looking at just the Rama's Seder Plate, different places show even that differently.
According to the Star K

But I have also seen in other places/web-sites/Haggadot that there are only five items on the Rama's Seder plate; often Salt Water is omitted and/or the three Matzos are omitted.
Why is there not one consistent view of what the Rama's Seder Plate looks like?


texts: Parable of man visiting diamond-filled island

texts:
I've read and heard many times a parable about a poor man who visits an island where the roads are paved with diamonds and/or jewels. Over time, however, he starts amassing what's valuable there - potatoes/onions/apples/shells/schmaltz/fish. The nimshal is the soul, which comes to this world to collect mitzvos, but focuses on money instead.

I've heard that the Chafetz Chaim came up with this parable.

Is that true? If not, who was the real author?
What was the worthless item (symbolizing material wealth) in the original version?


texts: The usage of the title HaShem instead of other titles

texts:
One doesn’t pronounce יהוה, but with so many titles to be found in the Tenach for referring to יהוה, why would we refer to Him as ‘HaShem’ then? Why not stick with Adonai, Anochi, El Shadai etc. like our forefathers did? (Or in case you want to refer to it more directly use Yud-Hey-Vav-Hey?)

What I would like to know is how and when people came up to use the title ‘HaShem’, who came up with it or what is the oldest source known to us teaching us the usage of ‘HaShem’ as a reference to יהוה?


texts: Losing concentration in the middle of the first blessing of Shemoneh Esrei

texts:
First, a little background information:

According to halakhah, there are two types of berakhoth: "long" and "short."

"Long" *berakhoth" are those that have a pethihah ("opening", i.e. "Barukh Atah HaShem Elohenu Melekh Ha-Olam...", a somewhat extended "middle" section, and then end with a hathimah ("ending", i.e. "...Barukh Atah HaShem _____________"). Another type of "long" berakhah is called samukhah le-haverta ("relying on its neighbor") and does not itself have a pethihah, but "relies" as it were on the opening of the berakhah that was said directly before it.

"Short" berakhoth consist of a pethihah only, like the berakhoth recited before eating, drinking, misswoth, etc.

[The Rambam discusses these issues in the following sections: Hilkhoth Qiryath Shema 1:8; Hilkhoth Berakhoth 1:15.]

In the halakhoth regarding the shemoneh esrei, it states that one must have kawwanah during the first berakhah of the prayer or he must return to the beginning. However, if one has proper kawwanah during the first blessing and then subsequently loses his kawwanah at any other time in the prayer, he does not have to return to the beginning and is still yosse yedhei hovatho. [See Rambam, Hilkhoth Tefillah 10:1]

The Rambam also mentions that if someone mistakenly says the incorrect berakhoth for Qiryath Shema (i.e. night ones during the day or vice-versa), they fulfill their obligation as long as the hathimah is the correct hathimah. This is true because of the principle that says, "She-kol ha-berakhoth holkhoth aharei hathimathan - For all blessings are determined by their hathimah" (See Hilkhoth Qiryath Shema 1:9[8]).

Now for my question:

If someone is beginning to pray the shemoneh esrei and says the pethihah of the first berakhah with proper kawannah and then, during the middle section has stray thoughts or loses kawwanah, but then regains his clear mind and kawwanah during the hathimah - does he need to begin again? Or does his concentration during the hathimah suffice since that is how all berakhoth are reckoned?

[NOTE: I recognize that there are shittoth (usually associated with the commentators on the Tur and Shulhan Arukh)  that hold that no one is capable of proper kawwanah in our times, and so this question is essentially moot. However, I am assuming here that what the gemara and the Rambam say on this matter still applies. Thanks.]


texts: What is the earliest commentary we have that recognized Hell as a place for cleansing the soul?

texts: I am trying to determine the most ancient extant source for the concept of Hell as a place of spiritual cleansing. Regardless of what term you use for it (etc. ,גיא בן הינום, שְׁאוֹל), I understand that most Jews teach that Hell is a place of spiritual cleansing prior to entering the world to come (גַּן עֵדֶן "heaven," העולם הבא, etc.). What I am wondering is how far back this teaching can be substantiated. Who is the most ancient source making this claim and approximately what time period was it made? For instance, another user mentioned Nachmanides in Sha'ar HaGemul quoting Pirkei D'Rabbi Eliezer concerning שְׁאוֹל as well as some other sources, when would these have been written (approximately)? Are there any older sources?


texts: Are there any sources saying that the ערי מקלט were really built? I heard once that it was too hard to built the all the roads to them so they were never actually constructed. I know in Yehoshua cities are designated to be cities of refuge, but were these cities actually built?


texts: How does Rav Zevin see evidence of post-Churban editing in Vetechazena?

texts:
In HaMoadim BeHalachah, page 371, Rav Shlomo Zevin endorses the idea raised by Rav Yitzchak Isaac HaLevy that the tefillot were established before the destruction of the Second Temple. However, he takes issue with what he deems an overstatement, that aside from the Birchat Haminim, was no change whatsoever in the days of Yavneh.

He points out several changes in Tefillah that seem to indicate exile or destruction. Would they have said in Musaf, in Temple times, וּמִפְּנֵי חֲטָאֵינוּ גָּלִינוּ מֵאַרְצֵנוּ, "and because of our sins we were exiled from our land", or בְּנֵה בֵיתְךָ כְּבַתְּחִילָה וְכוֹנֵן בֵּית מִקְדָּשְׁךָ עַל מְכוֹנו, "build your house as at first and establish your Bet Hamikdash on its place"? It is logical that this nusach was innovated in the time of Yavneh. And even in the blessings of Shemoneh Esrei, would they have had the bracha of
וַתֶחֱזֶינָה עֵינֵינוּ, "and let our eyes see  (Your return to Jerusalem in Mercy)", with its conclusion of "who returns his Shechina to Zion"?
All of these are good evidence of post-Destruction editing. And it is convincing (to me, at least), that even this last proof, regarding וַתֶחֱזֶינָה עֵינֵינוּ, is true, in the sense that
the point of the blessing as it currently exists (starting with retzei), is the restoration of the Avodah, the service, such that returning the Divine Presence means with the rebuilt Beit HaMikdash. That is why it also includes וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ, that the service should be restored to the Beit HaMikdash.
However, technically, isn't there a problem with his last proof from וַתֶחֱזֶינָה? After all, in Yoma 21b, we read of five differences between the First and Second Temples. One was Divine fire (though this is mitigated / interpreted in the gemara as a different level of fire). Another was the presence of the Shechina:

אֵלּוּ חֲמִשָּׁה דְּבָרִים שֶׁהָיוּ בֵּין מִקְדָּשׁ רִאשׁוֹן לְמִקְדָּשׁ שֵׁנִי וְאֵלּוּ הֵן אָרוֹן וְכַפּוֹרֶת וּכְרוּבִים אֵשׁ וּשְׁכִינָה וְרוּחַ הַקּוֹדֶשׁ וְאוּרִים וְתוּמִּים
These are five differences between the First Temple and the Second Temple: The Aron/Ark, the Kapores/Ark covering and the Keruvim/Cherubs, the fire and Shechinah/Divine Presence, Ruach HaKodesh/Divine inspiration, and the Urim VeTumim.

(Which some commentators understand as a full withdrawal and some as a partial withdrawal.) If so, is Rav Zeven's last proof truly solid? Couldn't this blessing then have been a request, composed in Second Temple times, that the Shechina return (from its full or partial absence)?
I understand that other words in the same blessing indicate otherwise (וְהָשֵׁב אֶת הָעֲבוֹדָה לִדְבִיר בֵּיתֶךָ), and that this interpretation might seem somewhat forced, but regardless, how could Rav Zevin have written this, and overlooked such an "obvious" point?


texts: Who is the Infamous Little Horn of Daniel 7?

texts:
"and behold, there came up among them another horn, a little one,
  before which three of the first horns were plucked up by the roots.
  And behold, in this horn were eyes like the eyes of a man, and a mouth
  speaking great things ... Then I desired to know the truth about the
  ... horn that had eyes and a mouth that spoke great things, and that
  seemed greater than its companions. As I looked, this horn made war
  with the saints and prevailed over them, until the Ancient of Days
  came, and judgment was given for the saints of the Most High, and the
  time came when the saints possessed the kingdom." (Daniel 7:8, 19-22)

The background to this question is Daniel’s wider vision of 4 beasts representing four empires, which the early writers identified as Babylon, Medo-Persia, Greece, and Rome. Out of Rome would emerge 10 kingdoms, and out of them would emerge this ‘little horn.’

I do not expect an authoritative 'last word' on this prophecy. However, I wish to hear how Jewish commentators deal with who this 'Little Horn' might be?


texts: Who composed the Piyut Echad Mi Yodeya that is commonly recited on Pesach?


texts:
Are there any kashrut issues with Kay Kosher?

Apparently it certifies U-Bet syrup. I grew up non-kosher but am currently keeping, and I want an egg cream.


texts: Echad Vachamishim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred fifty-one?
אחד וחמישים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 351? The more significant within Judaism and the more intrinsically dependent on the value 351, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Lazy gematria answers here may be too much for a person to bear.


texts: Noachides: are Jews responsible for their spiritual support?

texts: Are Jews responsible for helping non-Jews learn of and follow the seven commandments given to Noachides?  Is it a mitzvah for Jews? I recall hearing the Lubavitcher Rebbe speak in favor of this.  But other than rabbis answering questions of individual Noachides, I don't see how we've give any guidance.  The Talmud has much to say about what the seven commandments say and mean (in Yevamos, I believe), but we are forbidden to teach Talmud to non-Jews. So are there any contemporary rabbis who have addressed this?


texts: Pirkei Avot 5:17 - Did they mean Bet Hillel and Bet Shamai?

texts:
In Pirkei Avot 5:17, when citing an example of a controversy that is for the sake of Heaven, the Mishnah uses the terms "Hillel and Shamai". Many translations that I have seen - including Aish.com and Art Scroll as well as Rabbeinu Yonah's commentary translate this to mean Bet Hillel and Bet Shamai.

Is this a correct translation? If so, why didn't the Mishnah outrightly specify this? Was there an editing error?


texts: According to the timeline of the shoftim in the Artscroll Tanakh (supposedly based on the Vilna Gaon), Barak and Devorah served as judges of Israel at the same time. Why was it necessary for them both to be shoftim?


texts: What is the date ending the 700 years mentioned in these midrashim?

texts:
Based on this answer  I was able to have some extra fun reading over Shabbat.

First, I would like to say, that I was amazed as to how much of the material I was allready familiar with, mostly from Rosh Hashana davening and other parts of the siddur and some midrashim in the Talmud.

One section of the book raised some questions in my mind, and I'm curious if anyone knows what these midrashim translate to.  More particularly, what year would the 700 years finally refer to?

My question is really very simple and has nothing to do with Kabbalah or esoteric meanings of Midrash etc..

The important text is sections 130 to 139 found in this link.

The particular lines, which need to be read in context are:

  Either let them return to Me, or the end shall be fulfilled, for thus
  have I sent unto them by the hand of My servants the prophets, that I
  will visit upon them the days of the Baalim when they did burn incense
  to them.  And even as they did provoke Me to anger seven hundred
  years, so I will surely anger them and make them jealous with a
  foolish nation and a nation for which I set apart no kingdom, in that
  day when I cast lots for all the peoples. Because, even because....”

  Said Rabbi Ishmael: I sat and did reckon the reckoning which was first
  given me, and I reckoned to  Babylon seventy years, and to Media fifty
  and two years, and to Greece an hundred and eighty years, and for
  Edom I had not yet made reckoning till I arose in the same prayer and
  in the same affliction in which I had first  fallen aforetime.

  Said Rabbi Ishmael: I retorted word against word, and said, “And may
  not the end of this wicked kingdom be revealed?” I heard a voice going
  forth and saying, “My friend Ishmael, at the end of the fulfillment of
  seven hundred years, from the time of the building of {the} house
  [which was built by the authority] of the kings of Persia, all things
  shall come to an end and they shall finally cease from off all the
  face of the earth and that shall be the cleansing of iniquities. Even
  as they did forsake Me seven hundred years and did serve the Baalim,
  so I, even I, will forsake them and will cast them off into the hand
  of the cruel, seven hundred years. And there shall be for them no
  saviour, no priest, neither teacher, and no prophet and no king and no
  leader and no prince until they turn and return to Me in prayer and in
  supplications for mercy. And yet, if they seek My Face, I shall be
  found of them, and I shall bring them back to their land.”

  [136]  Said Rabbi Ishmael: I reckoned the reckoning: For Babylon
  seventy years and for Media fifty and two and for Greece and hundred
  and eighty and for Edom accordingly I found the years to the
  destruction of the second temple to complete seven hundred years.
  And I sought in books which Daniel had closed up and sealed, and I
  found written in them: “Seven hundred years were determined and
  decreed upon Thy people and upon Thy holy city and at their
  fulfillment shall the transgressors cease and the sinners shall come
  to an end and the iniquity of a small people shall be atoned and He
  that is righteous forever shall bring the Messiah who has  remained
  hidden and sealed [from the sight] of all the prophets and he shall
  anoint the Holy of Holies.”

So my question is really very basic.  What were the date ranges of the 700 years of sin, and what is the final date of R. Ishmael's 700 year reckoning?


texts:
In Hilkhot De'ot 3:7 (3:2 in non-Yemenite versions) the Rambam writes:

  For example, a person with warm constitution (בשרו חם) should not eat meat or
  honey...

What exactly is meant by "warm constitution"? How can a person identify if a person has a "warm" constitution or a "cool" one. Is there a modern-day term by which we refer to this condition?


texts:
What are the Halachic implications of yesterday's El Al airfare snafu? In brief, El Al's air tickets were being sold online very cheap for a while; the price was later corrected, and El Al claimed the price had been due to a third party's error; and by law El Al must honor the low price for paid-for tickets.

Most of the issues I can think of are really variations on the same theme:

If you knew it was an error, could you buy the tickets?

If you did not know but assumed it was an error, could you buy the tickets?

If you thought it might possibly be an error, could you buy the tickets?

If you did not realize it was an error but your travel agent mentioned as much while booking your tickets, should you have stopped him from executing the transaction?

If you had no idea until after purchasing the tickets, do you have an obligation to offer to El Al to make amends (whether that means asking to cancel without penalty or offering the pay the difference or even canceling despite taking a penalty)?

Does the fact that El Al has virtually no way of forcing passengers to pay the difference or of canceling their tickets make any difference to my last question above?

In terms of application, I think this can be used as a perfect model for varying degrees of the same issue, that can arise in practically any business.


texts: How often should one have marital intercourse with his wife?

texts:
What is the frequency of marital intercourse prescribed by Halacha?

I am confused as the Talmud in Ketubot 62a says that for men of independent means it is every day.

But the Rambam in Mishneh Torah, Hilchot De'ot 5:4 says that - "He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina."

So what does the Halacha follow (for a man of independent means)?


texts:
The bracha on a rainbow is the subject of a disagreement on Brachos 59a.  The Gemara brings זוכר הברית unattributed, Rabbi Yishmael the son of Rabbi Yochanan ben Beroka says נאמן בבריתו וקים במאמרו, and the Gemara concludes that you say both, זוכר הברית ונאמן בבריתו וקים במאמרו.

What happens if you see a rainbow during Musaf on Rosh Hashana?  The bracha of zichronos also ends with זוכר הברית.  On the other hand, the reference is to a different ברית.  What is the best way to proceed?

Zichronos does not cover the rainbow, so say the standard rainbow bracha after Shemoneh Esrei if it's still there.
Zichronos does cover the rainbow.

Should you change it to זוכר הבריות (or הבריתות)?  Note that the endings of zichronos and shofaros seem to be flexible.
Should you add ונאמן בבריתו וקים במאמרו?
Should you add some rainbow-zichron pesukim?

(This is a very contrived case, and can only happen in a shul that's either running very late or faces west.  I wouldn't be surprised if it's happened to someone at some point in history, but my primary purpose here is to understand the nature and potential interaction of these brachos.)


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When Yaakov becomes afraid of Eisav's arrival, the passuk says that he was very frightened. Chazal in Maseches Brachos note that he was afraid שמא יגרום החטא. Does this display a lack of Bitachon, especially since Hashem promised Yaakov that he will be taken care of?

*IIRC, the Ramban has a kuntres where he discussed this idea, but I don't know where it is.


texts:
I noticed a woman yesterday that had a very colorful and beautiful tattoo of a Chai and a hand on her right wrist. I looked up on the internet and found the hand was called Hamsa Hand. Of course, I am against tattoos as a Jew, however it really struck my attention. I don't know anything about the meaning of the Hamsa Hand and the Chai. Can anyone tell me a little about it? Is the right wrist important in any way? What does the Chai and the Hand symbolize?

The basic question is, I'm interested in learning about the Hamsa and the Chai.

It looked like this, but colorful: Click Here

Thanks!


texts: In the parasha of Vayishlach Yaakov’s name is changed twice. Both times his new name is Yisrael. He is morphed twice from the ‘One Who Grasps Ankles’ to ‘the One Who Wrestles with G-d.’ The first time he is renamed by the adversary he wrestles with throughout the night (Gen. 32:29). On the second occasion he is renamed by G-d Himself (35:10). So why is his name change presented to us twice and why on these two occassions?


texts: What to do if mother-in-law is singing at meal?

texts: How should one act halachically if he invites not so observant female family members (specifically mother in law) at the shabbat table and they start singing.


texts:
The Mishna, Y'vamos 5:1–2:

  רבן גמליאל אומר, אין גט אחר גט ולא מאמר אחר מאמר ולא בעילה אחר בעילה ולא חליצה אחר חליצה. וחכמים אומרים, יש גט אחר גט ויש מאמר אחר מאמר אבל לא אחר בעילה ולא אחר חליצה כלום. כיצד? עשה מאמר ביבמתו ונתן לה גט, צריכה הימנו חליצה. עשה מאמר וחליצה, צריכה הימנו גט. עשה מאמר ובעל, הרי זו כמצוותה.

I'll summarize rather than translate: The Mishna first cites a dispute between R. Gamliel and the other rabbis. R. Gamliel says that if a man died childless and one of his brothers issued a get (bill of divorce) to one of the deceased's widows, then any subsequent get issued by a brother of the deceased's to a wife of the deceased has no effect; and the same is true of maamar (a sort of betrothal). The other rabbis disagree, stating that the second get or maamar has some effect. [I won't go into details about what the effect is.] That's the cited dispute; but R. Gamliel and the other rabbis agree that there's no effective intercourse after intercourse, nor effective chalitza after chalitza. Then the Mishna asks "How so?" and proceeds to explain simpler cases, in which there is no attempt at a get after a get, nor maamar after maamar, because there are only one widow and only one brother involved in the proceedings.

So what's the "How so?" doing there?


texts: Why do we sometimes repeat shmoneh esrei when we forget yaaleh v'yavo and sometimes not?

texts: It is my understanding that we do not repeat shmoneh esrei when we forget yaaleh v'yavo by maariv on rosh chodesh because maariv is a reshus. Based on this premise why do we repeat shmoneh esrei when we forget yaaleh v'yavo by maariv on chol hamoed?


texts: Working for (non-Jewish) religious organizations

texts: Is there anything in Jewish law restricting Jews from working for other religious organizations?  Some examples: can a Jew work as a receptionist at a Mosque? As a gym teacher at a Catholic school? As a professor at a Mormon university? etc.


texts: What did Levites do before they turned 30?

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The book of B'midbar (Numbers) tells us that the Levites served in the temple from either the age of 25 (8:24) or 30 (4, various verses), until they were 50. What did they do the rest of the time? Did they have regular jobs?

(This question came to me in email and I'm answering here instead of just answering the person who asked me.)


texts: Pareves made on dairy dishes and pareves made on meat dishes in the same meal

texts: Is it permissible to eat pareve food made on dairy equipment/dishes and pareve food made on meat equipment/dishes in the same meal/on the same plate?


texts: Why was Eliyahu Hanavi taken to heaven alive?

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Why was Eliyahu chosen to be one of the very few who merited to go to Gan Eden alive?

There were prophets greater than him (Moshe, for example).
There were people that kept the Torah better than him (he isn't listed as one of the four people who never sinned)


texts: Jewish Population (based on Biblical Definition)

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There are a number of official statistics concerning the population of the Jewish Race and the Religion. But I have never seen one which tried to account for the definition used on this site. A definition which never expires, and does not concern itself with personal practices,  knowledge, or the purity of the genetics. For thousands of years, particularly during the birth of Christianity, Jews have left their faith and their communities, most of them certainly forgetting their heritage after a generation or two. Has their ever been any work done to estimate the number of lost Jews, and calculate a probably number of descendants (on the mothers side)?

In short, going by the biblical definition of who is a Jew, what would be a good estimated population number?


texts: Why did King David request for Michal to be returned to him if she was remarried?

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I know that King David did not give Michal a will of divorce when Saul gave her to Laish.

Even though that was a forbidden marriage because she did not have a get, how was King David allowed to take her back?  I mean, didn't Laish and Michal have intercourse, which would then for sure make her non-permissible for King David to take her back?

Sorry if I'm not being clear, but basically: How was David allowed to take Michal back?


texts: Is there a special hadran on Yerushalmi?

texts: Inspired by DoubleAA. Is there a special text one should say on finishing a Masechta in Yerushalmi?


texts: Is it considered sacrilegious to paint a picture of the chuppah in one's future wedding before the actual ceremony? Therefore, can the artist portray his/her upcoming wedding scene without the chuppah?


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I'm not so clear on the use of the dagesh as a point of definition -- I understand some fo the pronunciation issues but not all of them either so I would appreciate any help here.

I recall learning years ago that a dagesh in a final hei means two things -- 1) that the letter is pronounced in an aspirated way, and 2) that it refers to possessive.

I am wrestling with the second notion. There seem to be many different situations where the dagesh is found -- in some, the hei has no vowel but follows a letter with a kamatz (as in the second line of eishet chayil "batach baH lev ba'laH" and this seems to show the possessive in 2 ways:

baH = "in her"
ba'laH = "her husband"
(other words in the poem, like kapaH and neiraH seem to work like this as well).

However, in the rosh hashana davening, we say the word "vayigbaH" which has a hei following a patach and having a dagesh -- with no possessive indicated.

Even more confusing, there is also the case where the dagesh is in a hei which HAS a nikkud. The one that really jumps out at me is the word "elo-Ha" (or is it "elo-aH). In the rosh hashana davening, we say "v'ein elo-Ha mibal'adecha" which is not possessive, while on Yom Kippur, we say "v'al kulam, elo-Ha slichot" which means "the god OF" or "the god to whom belongs forgiveness."

So I don't see any consistency in the use of dagesh there in terms of possession and also meaning. This leads to having the word "elo-Ha" mean both god and god's. Is that accurate? does the dagesh have some other use or rule that I can use to understand why it would or would not appear?


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At what point are bodily fluids not considered part of a person and therefore become subject to the restrictions of carrying on Shabbos?

For example, if a doctor requires a urine sample on Shabbos, or if an infant needs milk from a wet neighbor (assume for arguments sake that both of these cases are non-life threatening), is it considered carrying since the substance in question has a distinct purpose? Or is this similar in Halacha to a woman putting oil in her hair so that a neighbor can use that oil for her food on Shabbos?

This is assuming somehow the Issur of Refuah, and the Issur of holding in bodily waste are taken care of.


texts:
Where exactly does the Rambam say the following in his Igeres Teiman:

“When the gentiles think that this people will never have their own government and state, and they will never be redeemed from their exile, and all the sages of the world say this unanimously, including the sorcerers and those who understand the powers, Hashem will annul their thoughts and their false logic, and then moshiach will be revealed. This is what Yishaya (44:25-26) said, ‘Who frustrates the signs of imposters, and diviners He makes mad; He turns the wise backwards, and makes their knowledge foolish. He fulfils the word of His servant, and the counsel of His messenger He completes; Who says of Jerusalem, “It shall be settled,” and of the cities of Judah, “They shall be built, and its ruins I will erect.”’


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I'm sure this has happened to lots of people: you somehow injure a bug (or some other animal).

I have always heard that this is a case of Tzaar Baalei Chaim, and that you should kill the bug to prevent it from further suffering.

Is this true? What is the correct course of action in this case?


texts:
Scientology, the religion founded by L. Ron Hubbard, has similarities to some forms of Buddhism in that it de-emphasizes the worship (or even acknowledgement of the existence) of any specific gods in favor of learning techniques for interacting with the universe on a spiritual level as well as providing psychotherapy or psychotherapy-like practices.

Is practicing Scientology Avodah Zarah for Jews, at least to the extent that no one is worshiping Hubbard or any specific Scientological deities? Feel free to refine my definition as appropriate or needed, but practicing Scientology could be defined as any combination of the following:

Taking Scientology courses.
Reading "Dianetics" or other Scientology-related books.
Receiving or giving Scientology "Auditing" services.
Believing that the teachings of L. Ron Hubbard are true or at least useful.
Publicly self-identifying as a Scientologist.

There are questions on Buddhism and Trancendental Meditation (TM), but the arguments for them being A"Z seem to revolve around theistic aspects such as making offerings or prayers to deities, which Scientology doesn't really have.

In response to @ezra 's comment, the question could be asking whether Scientology counts as a "religion" in the eyes of Judaism or whether it is really more of a form of self-help/self-empowerment/human potential program that is classified as a religion by the government.

Let's keep the Tom Cruise jokes to a minimum, please. I'm asking this as a serious question. This question is not a debate thread on the merits of Scientology, so let's keep this to the Halachic implications of Hubbard's teachings and practices.


texts: Maggid Mishnah on relying on approximations for π and √2

texts:
In a previous discussion, it was stated:

The Maggid Mishnah in Hilchos Shabbos (17:26) says that one may rely on π=3, but he says in Hilchos Eiruvin (3:2) that one may not rely on √2=1.4.

I can't actually find the Maggid Mishnah saying either of these things in the passages cited. I'm sure this is just my own foolishness but could someone help me find the actual words which convey these points?


texts: Quotations of the Islamic Hadith in Jewish texts

texts: This source claims that there is a Chovas Halevavos that quotes the Islamic Hadith without attribution. I was wondering if there are other examples of this in Jewish texts.


texts: Visiting a cemetery while pregnant with a future kohen?

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My husband (a kohen) and I were discussing this the other day as a hypothetical.
While I know in general there's a minhag not to go to cemeteries while pregnant (I decided not to follow that), is there an actual issue if the mother knows the sex of the fetus and he will be a kohen?


texts: Belief that a dead man will be the Messiah - Kfira?

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Are there any documented halachik authorities that rule that the belief in a dead Messiah is beyond the pale of permitted Jewish belief and therefore would qualify as Kfira?

If there are halachik authorities that deal with the question explicitly and decide that it is kfira, what is their reasoning for saying so?

Additionally, what do they purport to do about the prevalence of Chabad shochtim who do hold this belief? Do they hold their shchita to be invalid? Would they not join them in a minyan?


texts: How to observe shiluach haken on Twitter

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Shiluach Haken is the commandment of sending away a mother bird before taking her eggs/chicks.
Now, being that Twitter is like a bird (see their logo), how can/should shiluach haken be achieved while using Twitter?
What is considered the mother bird, what are the eggs/chicks, how do we take eggs/chicks, and how do we send away the mother?

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


texts: I have a cousin named Zundel and I was wondering about the source of this name. Is it related to a Yiddish word? Does it come from a Hebrew word? Or is its source a secular name or word?


texts: Ruach Hakodesh when Naming a Child for an Ancestor?

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The Arizal says that parents having a certain level of ruach hakodesh when naming their child.

Sha’ar HaGilgulim (23:8) - ונמצא כי כאשר נולד האדם וקוראים לו אביו
ואמו שם אחד העולה בדעתם אינו באקראי ובהזדמן כי אם הקב"ה משים בפיו השם
ההוא המוכרח אל הנשמה ההיא כמש"ה אשר שם שמות בארץ כפי מקום האבר שבאדם
העליון אשר ממנו חוצב והשם הזה נרשם למעלה בכסא הכבוד כנודע ולכן ארז"ל
שמא גרים

Does this ruach hakodesh apply even when naming one's child after an ancestor or only when considering a name without previous "obligations" or external pressure? (Perhaps the external pressure is min hashamayim too, but is there a source one way or the other?)


texts:
I heard someone say that the Medrash states, “Words, like the ocean, can be stormy or calm. An evil mouth, like turbulent waves, can destroy and kill. A sharp tongue, like deep water, is feared. Good words, like pearls on the ocean floor, are precious…”

Does anyone happen to know where the source for this Medrash can found?


texts: Is a Tortillah considered lechem (bread), pas habab'knisin (cake/cracker/pie which assumes the status of bread AIUI when one "makes it a seudah"), or is it a stam mezunos? I haven't seen it explicitly mentioned on the various b'rachos lists.


texts: Does anyone know halachic sources or books that discuss tzniut for men? Can a women see the chest of a man?legs etc? What books deal with these issues, If any?


texts: Online shiurim on the topic of religious OCD

texts: Would anyone know of any online Shiurim on the topic of religion-related Obsessive Compulsive Disorder.


texts:
If one were to accept upon oneself a single mitzva to perform as carefully as possible as a first incremental step toward full t'shuva, should that mitzva be a negative commandment or a positive commandment?

I imagine that answers to this question could come in anecdotal or legal form.


texts:
I was wondering,

What gives a rabbi the power to ordinate another rabbi? Can any Rabbi give smicha?


texts: Yahrzeit plaque in shul for cremated relatives

texts:
Shulchan Aruch (Yoreh Deah) 345:5 states: Those who deviate from the ways of the community, i.e. people who have thrown off the responsibility of mitzvoth from their shoulders, and are not included in the Jewish people concerning rituals.

As I understand this applies not to mourn the person for 11/12 months. But my question is the family who as well consented to the cremation are they allowed to have a memorial plaque in the Shul, Commemorating the anniversary of the death?


texts: How do people greet each other on Lag B’omer? For example, on a festival, one would say חג שמח. Is there an improper way (according to Halacha) to do so?


texts: Where does the Zohar mention each day's challenges?

texts:
The Artscroll Stone Chumash on page 80, note 11, says the following:

באים בימים - Coming with [their] days.

The Zohar says, "Each day in a person's life carries with it it's own challenge and mission. What is to be accomplished today cannot be postponed to tomorrow, because tomorrow has it's set of things to do."

Does anyone know where the Zohar mentions this?


texts:
A few offerings are waved (moved upward, downward, back, and forth) as a part of the process of offering them. If I'm not mistaken, the following is a complete list:

The asham of the m'tzora, while it's still alive, along with the oil he brings.
The fats destined for the mizbeach, and the chaze v'shok (breast and leg), of an individual's sh'lamim.
The kivse Atzeres (sheep brought specially on Shavuos), while alive, along with the bread brought with them.
The kivse Atzeres's fats destined for the mizbeach.
The omer.
The mincha of a sota.
Bikurim.

Why these specifically? What's special about these korbanos (and bikurim) that has to do with waving?

Note that I'm not asking how we know these are waved: in each case, there's a pasuk from which we derive the halacha. Rather, I'm asking why God commanded that these be waved.


texts:
If 2 or more people are talking during the congregation's silent Shemoneh Esrei, are you allowed to and in what way may you silence them?

Can you hush or snap at them? Can you interrupt your own Shemoneh Esrei to talk to them? In which case, should you whisper or shout at them?

Please cite all sources. Thank you!


texts: What Psalms were included in the Pesukei de-Zimra in the Siddur of Amram Gaon on weekdays, as well as on Shabbat and Holidays?


texts:
Rabbis often need to attend funerals, give eulogies, arrange for the proper care of the deceased's body in the time between death and burial, and other related matters.

A kohen can't come into contact with, or even be in the same room as, a dead body.

That being the case, why are kohanim allowed to become congregational (synagogue) rabbis?