texts: How does hashem tell you if you really are fit to learn kabalah

texts:
How does one know if one is really fit to learn kabala. As we all know one has to be on a high madrega before learning it and it is not for everyone. So how can one know if he really is on the madrega. This question is not how to become fit for learning kabala like its so called duplicate, but how hashem is communicating with him and telling him if he is fit or not. According to the gemoro yuma hashem communicates with him in a practical way and tells him now you are fit or now you are unfit. In other words something practical (not in the mind) happens to the person if he is fit, and something else if he is unfit.

I can only repeat this is not a duplicate and since you consider it to be, the system does not allow me to answer. I assure you that the answer is of great interest.

Since I am not yet being allowed to answer perhaps I can broaden the question giving a similar example of where hashem tells you he 'doesnt' want you and how he tells you.

This is something I am sure everyone knows and that is hashem has his way of making sure you know that he doesnt like your succah for instance. Hashem shows this to you in a very practical way where you have no choice but to accept that he just doesnt want your succah.

The answer to my question when given the chance will be something very similar.

Considering as I have already mentioned it is a 'nigla' gemoro in yuma, and since so far no one has come up with it I doubt if anyone on here is really already fit to learn kabala!

I am going to ask another question which I hope will not be duplicated and then be able to answer it there.


texts: How did the bible and Chachamim know the time of Chatzot?

texts:
In many places in the bible (e.g. here) as well as in the Mishna (e.g.Berakhot 1,1) it's written that some things happened on Chatzot (midnight point-חצות הלילה) or some Mitzva should be done not late than Chatzot.

My question is how could people know then exactly when this time is? (there wasn't a clock in this time...)


texts: If I have a relative / friend on miyodea, may I upvote his questions/answers?

texts: If I upvote a friend / relatives question on miyodea, I will not be doing it solely because I like his question or answer. Is this in a way like a koroiv (relative) who is forbidden to give testimony rambam? Or even worse, is it like bribery, which is prohibited even if you are sure that you are not going to be influenced?shulchan oruch and meiras eynayim who quotes kesubos


texts: What do Orthodox communities do for profoundly-disabled 13-year-olds (bar mitzvah or similar)?

texts:
I occasionally hear (in the US) about a community celebrating a bar mitzvah for a child with profound cognitive disabilities (cerebral palsy, Down's syndrome, etc).  All such cases I've heard about are liberal/progressive communities, not Orthodox.

As I understand it, a child with these kinds of limitations is not halachically responsible for the mitzvot, so his 13th birthday does not mark a transition in that regard -- he's not actually bar mitzvah.  As a practical matter, the child in the cases I've heard about is not capable of saying b'rachot and cannot be a sh'liach for the congregation, so the things usually done by the boy at the service are not options.  I heard of one (liberal) congregation where the child pressed a button to play back a recording of somebody else saying b'rachot; I don't know what the halachic issues there would be (if done on a weekday).

So I'm aware of some of the halachic issues, and I'm also aware that parents, at least the ones I know, usually want to mark the same milestones for their children that everybody else does.  It's really hard to raise children with special needs, it can feel isolating, and the families dealing with these issues want to feel "normal".

How do Orthodox communities balance all this?  Do they find some way to celebrate the milestone birthday but don't call it a "bar mitzvah"?  Does the issue not come up because parents in Orthodox communities know and accept that things have to be different, and maybe community support structures are stronger so they don't feel as left out?  Are there halachic leniencies that can be applied?

I am asking for experienced-based answers about what communities actually do, not opinions or speculation about what they could do.


texts:
A number of questions and answers (here is one, for example) have pointed out that expounding text by means of a gezeriah shava requires a mesorah, a teaching from one's teacher, and that different talmudic sages accepted or didn't accept a particular gezeirah shava because they had no tradition to learn it as among a particular list of accepted examples.

But if all the sages can trace their learning back to an authoritative source, wouldn't rejecting another sage's G"Sh be tantamount to accusing him or his teachers of lying? My teacher might not have learned it from his teacher, but your teacher must have gotten it from somewhere, so unless I claim that somewhere in the history of your teacher, someone made one up and your entire tradition is a lie, I have to concede that your tradition is valid, so how can I dismiss it?


texts: What is a good place to buy kabbalah seforim online?

texts: I am aware of Nehora and the other sites I could find googling this same inquiry, I'm looking for other recommendations of sites that have a good selection. Specifically I'm looking for Kanfei Yona (Rama mi'Fano) and Sefer Gilgulim (not to be confused with Sha'ar Gilgulim). But a general source for kabbalah seforim would be very helpful.


texts:
I seem to recall reading or hearing somewhere that Calev was a convert to Judaism, originally being a Chiti, and that's why his descendants are called "Celavi." (For example, Shmuel I 25:3.)

Was Calev a convert? I tried looking in Rashi where he first shows up, in Parshas Shelach, but he says nothing on the matter.

What's even more intriguing is that if Calev was a convert, then why is he listed as the spy to represent Sheves Yehudah in Bamidbar 13:6?


texts: Rosh Hashanah and Zecher Liyitziyas Mitzrayim

texts: Rosh Hashanah is to my knowledge the Jewish New Year and the coronation of Hashem as our king amongst some of the reason for the Holiday yet we say in the Kiddush it is a remembrance for leaving Egypt. How is it a remembrance for leaving Egypt what is the connection?


texts: Were the brothers responsible for having Yosef come to Egypt?

texts:
There's some information that I find missing from this question that cites various commentaries debating of the brothers were responsible for selling Yosef to Egypt or not.

We do see in Miketz that Yehuda says to sell them to the Ishmaelites. In Breishit 37:28 it says that Midianites came by first, and they sell Yosef to the Yishmaelites who bring him to Egypt. Yet, in Breishit 37:36 it says that the Medanim sold him to Egypt. OK, I saw Rash"i on 37:28 that says that the brothers sold him to the Ishmaelites and there were multiple sales until he was eventually brought to Egypt.

One "problem" is that when Yosef reveals himself to his brothers, is that he says, in Breishit 45:4, "I am Yosef your brother whom you sold to Egypt."

Even according to those commentaries that say that the brothers were responsible for the sale, how does Yosef make this accusation? Yes, apparently, the brothers knew that the Ishmaelites were heading to Egypt (see end of Breishit 37:25 "...going down to Egypt".) However, of course, Yosef knew exactly how things happened, and at the end, pshat says that the Medanites wre the ones who brought him to Egypt, not the Ishamelites. So was Yosef accusing his brothers based on original thought and intention?


texts: Is there an English Shulchan Aruch Audio online?

texts: Is there anyone online that gives a straight English  Shulchan Aruch shiur online? Shulchan Aruch not Kitzur Shulchan Aruch.


texts:
Looking at this myzmanim.com chart for Brooklyn, NY on 01/21/2013 it gives me the following Zmanim for Mincha Gedola.

30 fixed minutes after midday   12:37:27

Gra & Baal Tanya    12:31:53

LeChumra    12:37:27

Magen Avraham
Using "Fixed 72 minutes..." 12:37:53

The Zeman for Chatzos in New York according to Rabbi Moshe Feinstein in NY is 11:56, so that would make Mincha Gedola 12:26.

Now I have observed 2 Shuls recently that started praying as early as 12:20. If I remember correctly even Ashrei is not supposed to be prior to the Zeman of Mincha Gedola. Are there any other authorities that have an earlier Zeman for Mincha Gedola?


texts:
The Torah tells us to stand up for an elder (Vayikra 19:32) passing by.

What if the elder is passing by sitting in a wheelchair?

Perhaps the reason is to show respect and not be sitting while he is standing and this reason does not apply for a sitting elder.


texts:
According to the Artscroll Selichot in the introduction, a שלמונית is "a piyut composed exclusively of quatrains, or four-lined stanzas."

This definition fits most of the selichot, maybe 75%, but most of them are not labeled שלמונית.  In some cases this is because the selicha has another designation, like פזמון or פתיחה, which takes priority, but many times it has no label at all.  The first example is selicha #2, אין מי יקרא בצדק.

Why are some of them labeled שלמונית and some aren't?


texts: What is the point of davening, when Hashem will give us what is best for us?

texts: In this related question, it is discussed why we daven in the first place. The question still remains: I could very well ask for what I want, even if it's detrimental to me. For that matter, I could even daven that I be successful in an aveirah. Why should we daven for such things? Why don't we just go along with our day, trying to follow the Torah as best as we can, and trust that Hashem will do what is best for us? From that perspective, wouldn't asking Him for something be a failure in this self-test of emunah?


texts: Why is counting the omer not in all haggadot?

texts: We count the first day of the omer on the night of the second seder, yet some prominent, traditional haggadot do not include the bracha for counting (e.g., ArtScroll, Koren, Steinsaltz). Why not?


texts: Many women take kallah classes before getting married in order to be familiar and comfortable with the laws of taharas mishpacha. I have heard that there are similar classes for men, and it makes sense to me that the man should be comfortable with the laws as well. When I search online for information about such classes, though, I find very little information. What exactly would be covered in a chasan class, and how might one find such a class in his region?


texts: At the end of Yishtabach, Hashem is referred to as הבוחר בשירי זמרה. This is usually translated as "who chooses songs of praise." However, as far as I am aware zimra means song, not praise. So how can it say "songs of song." What does שירי זמרה mean? I've only heard one drash from chasidut, I don't remember what book, about it being shayarei zimra, the remnants of song. But I don't remember it well.


texts: There is such a concept of something that is 'huktzah l'mitzvasa' (set aside for its mitzvah observance), I was wondering about the smelling of the esrog and how this rule would be applied to it?


texts: What is the difference between Genaiva and Gezaila

texts: The Torah or Talmud uses two terms for a thief -- the "Gonif", (which is the more familiar term) and the "Gazlin", and two corresponding terms for robbery "Genaiva" and "Gezaila". What is the difference between the two?


texts:
Why is it that Jews from all parts of the world, do not look the same?
We are, essentially, from the same forefathers, and how then does it seem that many Jews often look like nation that housed them in exile?

I once heard an answer that it is due to the constant "rape and pillage" the Jews were subjected to in their host countries, thereby marginalising the differences in appearance between Jew and gentile. But would that have such an extreme effect on the whole demographic of Jews? (e.g. most Yemenite Jews look Yemenite, and European Jews look European, so if only a few were subjected to rape, would the whole population look like them?). Is there any other answer to this question?


texts: How does the Siddur Torah Ohr differ from the Siddur Tehilas Hashem?

texts:
The most common Chabad siddur is obviously the Siddur Tehilas Hashem (TH), which was first published in Rostov, Russia in 1918. It is used by over 300,000 Chabad families worldwide. However, it's not the only Chabad siddur on the market - before the last Lubavitcher Rebbe encouraged its use, the Siddur TH wasn't as common. Instead, the Siddur Torah Ohr (TO) was more commonly used. (Indeed, the Lubavitcher Rebbe himself used such a siddur.) Lastly, there is another siddur printed with interpretations, instructions, and discourses from the Alter Rebbe of Chabad, Rabbi Schneur Zalman of Liadi.

I have been told that the Lubavitcher Rebbe encouraged the use of the Siddur TH based on the fact that it's "much easier to navigate" and "that you don't have to keep flipping back and forth".  I was wondering what the differences are between the Siddur TO and TH, practically.

First of all, how much easier is it to navigate, really? What about the Siddur TO makes it to where you have to keeping flipping pages back and forth?

Second, are there any differences in nusach between the Siddur TH and TO? They're both Chabad, but one of them is older, which might present certain nusach variants. (Possibly. Probably not.)

Mai nafka minnah between these two siddurim?


texts: What does it mean "to be proficient in Shas and Poskim" as said about Talmidi Chachamim?

texts:
One constantly reads in biographies about Gedolim or at a friend's siyum HaShas that mention how the talmid chacham or guy is a bucky and a maeivin in Shas and poskim. See example in this Wikipedia article about HaRav Refael Ahron Ben Shimon, in the first few sentences: בן שמעון נולד ברבאט שבמרוקו, לאביו הרב דוד בן שמעון ולאמו רחל. בשנת 1854 עלה לארץ ישראל ביחד עם אביו. בילדותו קיבל חינוך מסורתי והצטיין בידיעותיו בתלמוד ופוסקים.
What does it mean to be bucky in Shas and poskim? Does it include knowing the:
Klallim and concepts?
Interconnected sugyot from different mesachtos?
Basic shakal v'taraya on every amud baal peh, as in knowing every word verbatim as mentioned to being a "Shas Yid?"
What is the geder of "poskim?"
4a. Does this include knowing all the mefarshim: Rashi, Tosfos, Rishonim, Achronim all the way to halacha l'maaseh in modern poskim?
4b. Does that also mean Baal Peh or the general concepts?
4c. What about the different variations of how you can read and interpret (bavern) the concepts? Is part of being a bucky in that regard include knowing the variations word-for-word or just conceptual memorization suffices?
4d. Which poskim do we refer to? Rambam, Rif, Rosh?
4e. Do we include Tur, Shulchan Aruch, and all of their mefarshim/Nosei Kelim?
4f. What about modern Poskim and Shu"t of different Rabanim?
4g. Is it all of the above?
What does it mean when one says that he "knows Shas and poskim?" I know that each Jew has a different part in Torah, and assume that the level of an average but hardworking 21-year-old bachur who just finished Shas isn't going to be the same as Saar HaTorah, Rabbi Chaim Kanievsky. Even with the understanding that each Jew has a different chelek and level in Torah, it still seems unclear what is included in this bukiyus?
Still, there seems to be a well-established status quo continuously referred to that is not clear what defines "bucky in Shas and poskim."
Please provide sources for your answers.


texts: Must I forsake my regular earlier minyan to pray around sunrise?

texts:
The ideal time for praying the morning service is to have the Amidah at sunrise. O Ch 89 (1)  . The Mishnah Beruroh (1) there says that in the winter when one goes to synagogue early, one should still wait for sunrise. But if one has to travel or there is some other unavoidable circumstance one may pray earlier.

There is a concept of having a fixed place for praying O Ch 90 (19).

If one's synagogue has three morning services. At this time of the year only the last one gives one the possibility of saying the  Amidah at sunrise or later. (The others have the  Amidah before sunrise.)

On a normal day, one must pray at an early time in order to be at work on time. So one has a regular minyan that he attends. On a day when he can go to work later, is he obliged to go to the later (and not his regular) service where he may not feel so comfortable?

Can we extend the concept of “fixed place for praying” to mean the same time of service? Do we find any sources dealing with this question because my friend asked this question of his Rabbi and was told he could stick with his regular minyan?


texts:
IIRC, there was a statement made that a person who fixes their bad trait before their child is born, will not pass that trait along to their child.

I'm trying to locate this, but I'm not having any luck. I've tried likut mamarim sefarim and asked some people I thought might know, all to no avail.

I'm pretty sure it was in the gemara and not in a medrash or mussar seffer, but I can't be 100% sure.


texts: Did the kohanim wear tefillin during their Temple services?

texts: The Torah and the Gemara (especially in Yoma) gives us fascinating detail about the bigdei kahuna (clothes of the priests) that were worn in the Holy Temple.  What is not clear is whether tefillin were worn by the kohanim when they performed their services.  Do we have any sources that confirm whether or not kohanim indeed wore tefillin during their avodah?


texts:
I read this article: 'ABOUT AND BY THE COMMENTATORS: Why do we Eat Matza on Pesach?' written by Rabbi Amnon Bazak, in which he wrote:

  Avudraham gives many examples of gematria, the numerical value of the letters of a word or phrase. For example, according to the Talmud, "During prayer, one should keep his feet together, as is written, 'Their feet were straight' [Yechezkel 1:7]" [Berachot 10b]. In the laws of Shemona Essrei, Avudraham writes, "This is symbolized by the fact that 'yeshara' (straight) has the same numerical value as 'tefila' (prayer)." He also adds that the main factors in prayer are avoiding undesired thoughts and maintaining the proper attitude, and he notes that "prayer (tefila) has the same value as 'bekavanat halev' (attitude of the heart) and it is also equal to 'avodat lev' (service of the heart)."

It's the quotation of Avrudraham that really got my interest (Anyone know its source?) But after calculating, i found that tefilah and b'kavanat halev indeed share the same gematria (515), but the gematria of avodat lev is 514; did i miscalculate? or did I not understand the part 'it is also equal to avodat lev' correctly?

link


texts: Why didn't Esther bring a nose with her to the party?

texts:
Esther invites the king and Haman to a party. Haman returns home from the party and calls his wife and his loved ones and says (Esther 5):

אף לא הביאה אסתר המלכה עם המלך אל המשתה אשר עשתה...
Esther did not bring a nose with her and the king to the party that
she made ..

A few questions (please answer as many as you can):

Was Haman expecting a specific nose belonging to someone, or any nose? Whose nose?
Why was Hman expecting Esther to bring a nose to the party?
Why didn't Esther bring a nose?
(Related to previous Q) If Esther was trying to upset Haman, it would be understandable for her NOT to bring a nose. But, Haman was happy that she forgot the nose. So, what was behind Esther's thinking?

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


texts: How to understand this Tosfos in Megila 5b

texts:
This is a Tosfos from Megilah 5b which is talking about lessening the different type of work(s) of simcha on Purim. However, I'm a bit troubled on understanding the last 6 words. What does Tosfos mean? Does he mean that Building is the best business to go into?

  ממעטין במשא ומתן. פי' של שמחה דומיא דבנין ונטיעה דבסמוך אבל שאר בנינים שרו ואין לך משא ומתן גדול מזה:


texts: a mom converted after her daughter was born, will the daughters kids will be accepted in the jewish community

texts: Asking for someone i know and having some issues now that the daughter (mom converted after daughter was born)wants to get married to a jewish guy. The rabbi of the Community is giving the ok for them to go ahead and married on a jewish ceremony, they are recognizing the mom and the daughter as jewish but they are saying that the daughters kids won't be accepted in to any jewish school or synagogue, is that something to do with Halacha? i don't understand if both mom and daughter are recognized as jewish why the kids of the daughter won't be accepted?


texts: What can I do if I don't have a Chanuka menorah?

texts:
There are opinions that hold that one needs a menorah, some sort of kli (vessel) to light Chanukah lights with; but even according to the contrary opinions, it's certainly easier to light when one has a menorah.

Let's say I forgot my menorah somewhere, and all the Jewish stores in the neighborhood are closed. What can I do to create a makeshift menorah?


texts: Why use Babylonian calendar instead of our own?

texts:
Why did the Hebrews not create their own calendar system instead of copying the pagan Babylonians'?

I find it interesting that they use a pagan calendar which often honours pagan gods. Why is this permitted?

A source for the claim that the Babylonian months honored pagan gods:

Tamuz - Hebrew Month

  The name of the month was adopted from the Assyrian-Babylonian calendar, in which the month was named after one of the main Mesopotamian gods, Tammuz. This is referred to in Ezekiel 8:14.


texts:
Tosfos on Makos 2a (Kol Hazomemin) brings a Tosefta which says that if you can't give someone their destined Arba Misos (meaning the one their Aveira warranted), you can give them a different one, even if it means going from more Chamur (severe), to less Chamur.

  דבתוספתא (פי''ב דסנהדרין) תניא אבל הזוממין שאין אתה יכול להמיתן במיתה הכתובה בהן אתה ממיתם בכל מיתה ודריש ליה מן קרא דוּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּ֑ךָ

Tosefta:

  חייבי מיתות חמורות שנתערבו בחייבי מיתות קלות ממיתין אותן בקלה שבהן רבי יוסי אומר קלה שבמיתות בחנק וכן היה ר' יהודה אומר נידון בזיקה הראשונה שבאה אליו כיצד הבא על חמותו והיא אשת איש היתה חמותו ואחר כך נעשית אשת איש נדון בשריפה אשת איש ואחר כך נעשית חמותו נדון בחנק עבר עבירה שיש בה ב' מיתות ממיתים אותו בחמורה שבהן כל חייבי מיתות שבתורה שאי אתה יכול להמיתו במיתה האמורה בהן המיתו בכל המיתות בין קלות בין חמורות שנאמר (דברים יז) ובערת הרע מקרבך.

This got me wondering: Are the Arba Misos one Mitzvah called "Death by the Sanhedrin" and just have four different possible parts, or are they four different Mitzvot?

A couple thoughts to stir the problem:

1) If it's one main Mitzvah, then the Tosefta makes sense, since if you can't give the guy the Lechatchila Mitzvah, give him something else. But my question on this would then be, why do we make such a big deal of giving certain aveirot certain punishments?

2) The Rambam learns Arba Misos differently than the Ramban and says that they are four separate Mitzvos (see 226-229). According to the Rambam, I understand why each aveira needs a certain punishment, but then how would the Rambam read the Tosefta?


texts: Why may the me'il, in particular, not be torn?

texts:
Shemot 28:32 says about the me'il that it not be torn. Zevachim 95a states that this is a prohibition.

The Sefer Hachinuch §101 explains that it is disrespectful to damage it in any way.

Why does this only apply to the me'il? Wouldn't the same reason apply to all of the other bigdei kehunah? So why does only the me'il have a special prohibition?


texts: Am I allowed to view a Kotel Cam on Shabbos?

texts:
If there is a camera in Israel that is operating on Shabbos, am I (a person living in America, where Shabbos only starts 6 or 7 hours later) allowed to view such a camera?

I suppose the same could be asked in reverse (i.e. someone in Israel views an American camera when it is Moztei Shabbos over there)

P.S. I'm not sure if the current camera at the Kosel is available on Shabbos, but I'm 99% sure it used to be. Either way, the question still applies in general, so treat the Kosel case as a common example.


texts: Assuming that kameot (Jewish amulets) do provide some real protection (not simply putting the mind of the wearer at ease) how/why do they work? Meaning, why would writing the various obscure names of God, angels and abbreviations of verses which are then worn by someone prevent the wearer from harm?


texts:
The first halacha in the Mishnah Torah states that you must know for certain that God exists (Yesodei Hatorah 1:1). Does this mean that according to Rambam, God can be proven to exist through philosophical and logical arguments?

Nowadays, many of the classic philosophical arguments for God's existence (argument from design, ontological, cosmological) have either been disproven, or simply found not to be very convincing. That being said, is it still a value to discover and know God through science or philosophy? Or now that we live in a scientific age where most scientists and philosophers are flaming atheists, should we be relying on faith alone?


texts: Why was Boaz obligated to make yibum to get the field

texts:
Inspired by this weekly challenge.

Why did Boaz choose to make yibum to get the field of Machlon and Kilion. Couldn't he just buy the field from Ruth?


texts:
When was the chain of Semicha from Mt. Sinai broken?

Originally, Semicha was a direct line from Moshe, but when did it break?


texts: Earliest source for the words Daas Torah

texts: In this question Bruce James ponders "How can I know a Rav has Daas Torah". I am wondering what is the earliest source that gave this concept its name?


texts:
Generally (setting aside cases of a "davar charif" -- spicy thing) if one cooks in a pot that is not "ben yoma" (i.e. they cooked milk in a pot that was used for cooking meat more than a day ago) and is clean then the food is permissible b'dieved (after the fact) since we say the taste inside of the pot that will come out is already "nosain tam lifgam" (gives a bad taste) and won't make the food not kosher.

This is all of the person unknowingly cooked the food in such a pot. However what about if the person knowingly cooked the food in such a pot. Normally we say don't cook in such a pot because of a decree lest you come to cook in a pot that is "ben yoma" and will prohibit the food. However if someone purposely took a clean pot that was cooked in it meat over a day ago and now cooked in it milk, what's the halacha? Do we say that since the taste is no longer good then we'll still permit the food. Or perhaps there will be some sort of "kanas" (fine) for doing this and we'll still prohibit the food.

I'm asking this question after having been inspired by the following. There is a Taz in YD Siman 122 who brings from the Darchei Moshe that brings from the Hagos Sharei Durah that if a Jew doesn't know if his cli is ben yoma or aino ben yoma then we give him a kanas and consider the cli as if it's ben yoma (there is much discussion on this Taz including those that argue.) Perhaps this case is much different however it's still that of some sort of "kanas" (fine) being imposed even when there might not be any taste in the pot that could ossur.


texts: Multiple people saying blessing over candles when one lights

texts: Scenario: Erev Shabbat, the woman of the house lights the candles, and then the husband and children join on the blessing. Is this permissible? Is this a custom? If it is, what is the source of this custom?


texts: If a non-Jew wears a kippah at the Kotel, does it imply that he believes in G-d?

texts: Shalom brothers and sisters (I believe that all humans are siblings). I'm an agnostic non-Jew who will be visiting the Kotel. I want to use a kippah there if it is only to show respect for people. But I found that Rabbi Bradley Shavit Artson says that non-Jews should wear kippot (for example in synagogues) "as a sign of humility in the presence of" G-d ("Jewish answers to real-life questions", p. 24). I know that non-Jews have used kippot at the Kotel (for example, American presidents). But most of them (at least) were theists. So my question is whether or not the use of a kippah will imply in any way that I am a theist (I don't want to "lie" in this regard). Thanks a lot!


texts: Middas chassidus with judging beinoni favourably contradiction

texts:
The Chofetz Chaim, in חלק א כלל ג סעיף ז writes about a beinoni

  וַאֲפִלּוּ אִם הַדָּבָר נוֹטֶה יוֹתֵר לְכַף חוֹבָה, (י) נָכוֹן מְּאֹד שֶׁיִּהְיֶה הַדָּבָר אֶצְּלוֹ כְּמוֹ סָפֵק וְאַל יַכְרִיעֵהוּ לְכַף חוֹבָה.

  Even if the matter appears really guilty, it is very proper to leave it as a doubt in your mind rather than judging him guilty.

In Beer Mayim Chaim (י), he writes:

  נכון מאד. ז''ל רבינו יונה, יהיה הדבר אצלך כמו ספק ואל תכריעהו לכף חוב. ונראה לי שכוונתו למדה טובה בעלמא ולא מצד הדין

  This is what Rabbeinu Yona writes: leave the matter as a doubt and don't judge guilty. And it appears to me he means as a pious practice but not the actual law.

He then shows a bunch of cases in the gemarra to be understood that meikkar hadin there's no chiyuv to judge favorably. Then a few paragraphs later writes

  וכל זה שכתבנו הוא מצד הדין אבל מצד מדה טובה אפילו הכף חוב הוא הרבה יותר מכף זכות צריך לדון לכף זכות, וראיה משבת (קכ''ז ע''ב) בכל המעשיות שהביא שם הגמרא היה הכף חוב הרבה והרבה יותר מהכף זכות ואפילו הכי צריך לדונו לכף זכות כמו שאמר שם העבודה כך היה וכשם וכו.

  Everything we've written [so far] is regarding the actual law. However, regarding the pious practice, even if the guilty side is much more compelling than the innocent side, you must judge favourably. A proof of this is in the Gemarrah in Shabbas with all of the cases the Gemarrah brings there where the guilty side was more compelling than the innocent side and even so one needs to judge favourably as it says over there "The job was such and just as...".

Which is it? Leave as suffik or judge favourably?


texts:
The verse Shema Yisrael (Devarim 6:4) is highly significant. It is Biblically required to be recited twice daily, it is to be said at the end of one's life, and appears in the liturgy at the end of Yom Kippur and in Kedusha of Mussaf.

It is clear why the verse is so considered: It states that Hashem is the one God, obviously critical to Jewish belief.

However, what about the first two words, "Shema Yisrael" - "Hear, O Israel"? Are these words significant just because they appear in the same verse as the fundamental belief, or is there something special about these words themselves?


texts: Has the biblical prophecy about God bringing us back to Egypt in ships been fulfilled?

texts:
I believe Jewish tradition states that many of the prophecies in Ki Tavo have transpired. Verse 68 says the following:

  And the Lord will bring you back to Egypt in ships, through the way about which I had said to you, You will never see it again. And there, you will seek to be sold to your enemies for slaves and handmaids, but there will be no buyer.

Is this understood to have already been fulfilled? If so, when? If not, is it understood that it will be fulfilled in the future? Or is it because negative prophecies don't necessarily need to be fulfilled?


texts: Is non Jewish cleaning help allowed to prepare her own food in a kosher microwave?

texts: Is a non Jew allowed to prepare her own meals in a kosher kitchen, using kosher products, in the microwave or any plug in electric appliances I.e. waffle maker, panini maker...


texts: How to determine that someone is a גוסס?

texts:
Is there any article or guidebook that tells how to determine that a sick person has reached the stage of being a גוסס (gosess) to the extent that any kohen present should leave?

A gosess  is a patient who has reached the terminal stage of his illness where nothing else can be done and whose death is imminent.


texts:
The Shelah (Aseres HaDibros Pesachim Matza Ashira 102) writes an beautiful parallel between the four cups of Pesach and the four Imahos:

Sarah – Avraham and Sarah would be mekarev men and women closer to
Hashem, transforming them to a specially chosen people as we say in
the first kos of Kiddush: ד' אמהות הם ד' כוסות. שרה כוס ראשון,
אשרבחר בנו מכל העמים, כי כשם אברהם אבינו בחר מהעמים וגייר את האנשים,
כן שרהגיירה הנשים.
Rivkah – We start Maggid with the second cup, noting our humble beginnings as idolaters like Esav until coming
closer to Hashem at the end as Yaakov Avinu. רבקה כוס אגדה, מתחיל
בגנות ומסיים בשבח, וכן התחילה,מתחילה עובדי עבודה זרה ההגדה הוא עשו,
וסיימה ביעקב ועכשיו קרבנו. וכן התחילהבגנות עבדים היינו, כי עשו הוא
עבד לנצחיות (בראשית כה, כג) רב יעבוד צעיר. ויעקבהוא ישראל, כי שרית
וגו' (שם לב, כט):
Rochel – The third kos for bentching alludes to
Rochel who mothered Yosef, the one who fed all Klal Yisroel in Egypt.
Moreover, she is the akeres habayis who is the source of all beracha
in the house. רחל כוס ברכתהמזון, שיוסף בנה כלכל כל בית ישראל, והיא
היתה עקרת. הבית ובפרק הזהב (ב"מנט, א) אין ברכה מצויה בביתו של אדם
אלא בשביל אשתו
Leah – We complete Hallel on the fourth kos which
personifies the gratitude Leah praised Hashem with for Yehuda. לאה
ברכת השיר כוסרביעי, ופליגי בברכת השיר (פסחים קיח, א), רב יודא אמר
יהללוך, ור' יוחנן אמר נשמתכל חי וכו', ואומר הלל הגדול כל מיני הילול
מלאה שאמרה (בראשית כט, לה) הפעם אודהאת ה' וממנה בא נעים זמירות דמשה
רבינו ע"ה, ולבסוף הכל אפיקומן הוא מצהשמורה סוד אמרם ז"ל (פסחים מ, א)
בציקות של גוים אדם ממלא כריסו מהם, ובלבדשיאכל כזית מצה באחרונה

Many commentators explain there is a 'fifth' cup of the Seder which parallels the fifth lashon of geulah. Following the premise of the Shelah, is there a fifth member of the Imahos who would parallel that fifth lashon of geulah?


texts: Walking past motion detector/sensor activated lights on Shabbat

texts: What can you do if you inadvertently set off a motion detector that turns on a light on Shabbos - Can you keep walking? If I have one do I have to shut it off before Shabbos?


texts: Do any Rishonim discuss how to approach Rashi's commentary on gemara?

texts: I heard a quote once how carefully a person needs to analyze every drop of ink in Rashi, but I don't remember who said it. Does any Rishon (medieval scholar) ever discuss their approach to Rashi's perush on Gemara? Do they ever make diyyukim, or do very close readings of rashi?


texts: Is there a source for the claim that a dishonest person cannot do teshuvah?

texts: If I recall correctly, I remember someone saying in a shiur a long time ago that a dishonest person cannot do teshuvah. Is there any source for this claim?


texts: Can someone demand the return of a gift that was not used properly?

texts:
Let's say my friend tells me that he needs $2,000 to pay his rent. I give him the money and tell him that I expect that he use this money only to pay the rent.

I discover that he eventually used the money to go on a vacation. Can I demand that he pay me back? If I give someone a gift, am I allowed to place any conditions as to how that gift should be used, or is a gift always unconditional?

(In this scenario, I am not addressing the problem of gneivat da'at that the receiver has caused his friend. That's a separate problem.)


texts: Is the Tanya the first rabbinic work to reflect a new scientific understanding of the circulation of blood?

texts:
The Tanya was first published in 1796.
In chapter nine of the Tanya (in the shi’ur for today, Teves 9), the Alter Rebbe writes:

The abode of the animal soul… is in the heart, in the left ventricle,
as it is filled with blood… therefore all lusts and boasting and anger
and similar [passions] are in the heart, and from the heart they
spread throughout the entire body, rising also to the brain in the
head, to think and meditate about them and to become cunning in them –
just as the blood has its source in the heart, and from the heart it
circulates into every organ, rising also to the brain in the head.

According to Wikipedia,

William Harvey (1 April 1578 – 3 June 1657) was an English physician
who made influential contributions in anatomy and physiology. He was
the first known physician to describe completely, and in detail, the
systemic circulation and properties of blood being pumped to the brain
and the rest of the body by the heart, though earlier writers, such as
Realdo Colombo, Michael Servetus, and Jacques Dubois, had provided
precursors of the theory.

I wonder:
Does the Tanya’s description of the heart’s role in the circulation of blood, and the distinction of the ventricles, show the influence of Harvey’s scientific work? Was the Tanya the first rabbinic work to include this imagery of the blood pumped by the left ventricle and circulating to the brain, or in some other way to exhibit the new way of thinking about the circulatory system?


texts:
There are some actions which are permitted, but we do not teach about, in order that people will not abuse or misuse the law. This is called halacha v'ein morin ken ("halacha, but it is not taught").

Could someone provide me with some examples of this in the Gemara? As brought up in the comment section, more "realistic" cases should be discussed in private.


texts:
In a lecture here (@ 4:25) the speaker claims that we have responsa from Gaonim sent to Kiev, Ukraine.

My hunch is that he is (mistakenly) referring to R. Moshe of Kiev, a contemporary of Rabbeinu Tam (12th century).

Does anyone know of any such responsa from the Gaonic era?


texts: Do Shochtim need any kind of certification or license in order to shecht? How does one get a license? What if someone slaughtered without one?


texts:
I've always loved studying about our history and sages. In particular, I am quite a fan of Rabbi Akiva's life and adventures. With the quarantine, I have found myself with some extra time and was thinking on making some 3d animation on some of his episodes (such his dialogues with Kalba Savua, Rachel and Nahum) with recorded audio.

My central question is on idolatry and respect. I would try to be as faithful as possible to the history and the characters while making it pleasant to watch (writing the lines of the dialogues), but I would also be making the character's models (which is a point of concern) and scenery.

I don't know neither the law on art or the opinions of other communities besides mine.

I would like to make it possible for the children of orthodox to be able to watch without concerning their parents.

If I introduced biblical figures such as Moshe Rabeinu, Eliahu Hanavi or David Hamelech, would the situation change?


texts:
Does the Respect required by the children for their parents is equally true for the parents-in-law ?
I'm sure a son has to obey his father above his father-in-law if there is any disagreement between them, but except these situations (or parents asking to not follow religious commandments) are they any differences in the relationship?
Does a man has to look at his father-in-law as he looks at his father ?


texts: When can a bracha carry over onto more food?

texts:
If i make a bracha x, eat some y, then decide i want some z, do i need to make another bracha? I'll present a few cases for x, y, and z here.

Make a mezonot with the intention to eat one cookie, and then want another cookie from the table. (Same food, originally available.)
Make a mezonot with the intention to eat a cookie, and then want a piece of cake from the table. (Different food, same bracha, originally available.)
Make a mezonot with the intention to eat cookies on the table, and then someone brings out some more. (Same food, originally unavailable.)
Make a mezonot with the intention to eat cookies on the table, and then someone brings out cake. (Different food, same bracha, originally unavailable.)
Wash and say hamotzi, eat the meal, and then i discover that there's desert. (Ikar/tafel, originally unavailable.)


texts: PTIJ: What is it with Chazal and garlic?

texts:
The Mishnah says (Bava Kamma 1:3):

שׁוּם כֶּסֶף, וְשָׁוֶה כֶסֶף, בִּפְנֵי בֵית דִּין, וְעַל פִּי עֵדִים בְּנֵי חוֹרִין בְּנֵי בְרִית.
Silver garlic and [its] evaluation with silver [is done] before the courts, in the presence of free Jewish witnesses.

What is so special about silver garlic that it must be done in the courts? What is being done in the courts, exactly? And why?

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


texts: Does the Beis Hamikdash require Mezuzos?

texts:
The Shema says וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ - on the doorpost of your houses and gates.

I've always thought of the Beis Hamikdash as God's house [and gates], does the Beis Hamikdash need Mezuzos?


texts: Fulltext search across sources: Gemara, Zohars, Rishonim and Aharonim

texts: I know about Hebrewbooks.org for searching for sources in books, but the problem is you have to get to let's say every Masechta to look for a phrase. Is there a program (doesn't have to be free) that lets you search for Gemara, Zohars, Rishonim, Aharonim, Roseh Yeshivot, Pesukim etc. and gives you all the sources for them?


texts: What does the /shin/ marker (like Petucha/Setuma) at the end of Torah books mean?

texts: I've been reading about details of Torah sofrut, and after learning about the paragraph markers peh / פ (petucha) and samekh / ס (setuma), I noticed some similarly placed shin markers (mostly at the end of a sefer), but cannot find an answer in Google searches. What does it stand for? (Example: parsha VaYechi). I'm using an electronic version from Mechon Mamre similar to Keter Yerushalayim / Aleppo Codex.


texts: Meaning of "And you shall serve your brother" specifically for Esav and Yaakov

texts:
Unlike another question that asks about the vague prophecy Rivkah was given about her twins, I ask specifically about Itzhak's statement to Esav:

... וְאֶת־אָחִיךָ תַּעֲבֹד ...׃ - And you shall serve your brother; Genesis.27.40

As I can see, most commentators skip this part of Isaac's prophecy. Unlike the former, this has a proper grammatical form "את אחיך" similar to "אֶת ה' אֱלֹהֶיךָ תִּירָא אֹתוֹ תַעֲבֹד", meaning serving and worshipping. And unlike the former, that spoke of either of them, this was addressed to Esav subserving him to Yaakov.
Was it really a blessing or a prophecy? If a blessing, what kind of blessing is that? If a prophecy, what does this mean for Esav and when was it fulfilled?


texts: "Praiseworthy is he who will clutch and dash your infants against the rock"?

texts:
I do not understand the last lines of psalm 137 ("By the rivers of Babylon"/"Al naharos bovel," the psalm recited before Birkat Ha-Mazon on weekdays. [It includes the famous lines "Im eshkachech Yerushalayim tishkach yemini."--"If I forget you, O Jerusalem, let my right hand forget its skill."]). These lines read:

בת־בבל השדודה אשרי שישלם־לך את־גמולך שגמלת לנו׃
אשרי שיאחז ונפץ
את־עלליך אל־הסלע

...Alternately translated as:

"O violated daughter of Babylon -- praiseworthy is he who repays you
in accordance with the manner that you treated us. Praiseworthy is he
who will clutch and dash your infants against the rock."

(Artscroll Ashkenaz siddur)
and

"O daughter of Babylon, that art to be destroyed; happy shall he be,
that repayeth thee as thou hast served us. Happy shall he be, that
taketh and dasheth thy little ones against the rock."

(source)
Please tell me:

Who is the "violated/to-be-violated daughter of Babylon?" (I assume this is either a metaphor or a metonymy.)
What is happening to her and her child, and why do they deserve it?
Why should we feel holy and ennobled when reciting this before bentching?
(or, perhaps more to the point:
Why was this psalm chosen to be sung before weekday bentching? Why is it reasonable?)


texts:
I know you bentch Gomel when you are involved in a dangerous instance- e.g. overseas travel, illness, etc.

However, is there a similar-yet-different bracha that you make for avoiding a disaster? Here's an example:

Last month, a train crashed into the Hoboken terminal. I go through Hoboken every day on my commute, and would have been there at the time of the crash. Many people were hurt and one died.

However, I was in California that day, obviously out of my routine, so I missed the whole thing.

So while I wasn't in a dangerous situation, it was a place I'd normally be in. I avoided the disaster, rather than survived it.

Is there a bracha for such a situation?


texts: Growing up, my mom was Christian and my dad was Jewish. We celebrated both Christian and Jewish holidays. Religion was a very confusing and uncomfortable topic for me. I am now 36, a mother, and married to a Catholic. I love my husband and am comfortable about his choice to be Catholic (he joined the church 2 months before our wedding). He knows that I do not accept Jesus Christ as the true Messiah, an he is comfortable with that. I have always believed more in the Jewish faith than Christian faith. Over the last few years I have longed for a deeper connection with God and feel "lost" not belonging. I'm wondering what steps I need to take to become an official Jew?


texts: I sometimes see on the net and in person cases where people wear retzuot which are black on both sides, what is the rationale, if any, for doing so?


texts: Why are there two worlds separate from one another

texts:
HaShem created an Olam HaZeh/Yemos HaMashiach/Le'asid Lavo world, and He also created an Olam Haba/Gan Eden world.

Why is it necessary to have two worlds that do not interact with each other? What is the point of keeping the living from mingling with the dead?

Granted that after the sin Adam introduced death into the world, but perhaps

(1) HaShem could have made it that after 120 man becomes some
sort of an ethereal state in which he gets rewarded and punished for his previous actions while still being able to interact with this world.

Or (2) perhaps there could be some settlement in the middle of nowhere where the "dead" live, and they can interact with the outside world.

Or (3) perhaps leave it as is, with two worlds, but allow some level of interaction between them without sorcery.

Why make two worlds that are completely separate from one another?


texts:
Inspired by the comments to this answer:
It is brought down in Halacha Sefarim that כל הפושט יד נותנים לו, anyone who stretches out a hand, we give to him.  Does this apply to Mi Yodeya as well?  Meaning, do I have to upvote every question and answer written on Purim?  I am specifically looking for Halacha Lemaaseh answers.

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


texts: The testimony of former minors - a question on Ketubot 28a

texts:
The Mishna (Ketubot 2:10, 28a) states that there are certain people who are trusted to deliver testimony that relates to something that they witnessed as minors. Included within that list are those who testify concerning the handwriting of their father, their rabbi and their brother.

The gemara (Ketubot 28a) asks why it is necessary to teach all three (father, rabbi, brother), and resolves that if it only mentioned one's father we would not be able to deduce one's rabbi, that if it only mentioned one's rabbi we would not be able to deduce one's father, and that even if it mentioned one's father and one's rabbi we would still not be able to deduce one's brother.

The problem is that, while one's father and one's brother have aspects to them that mean they need to be taught independently of one another, that which allows one to testify concerning his brother's handwriting should go for the other two as well!

Specifically, the reason that one can be trusted to recognise his father's handwriting is that he was commonly found around his father as a child, which is not the case with one's rabbi, and the reason that he is trusted to recognise his rabbi's handwriting is that he was in awe of him, which is not the case with one's father. But the reason that he is trusted to recognise his brother's handwriting is that testifying to somebody's handwriting is only a rabbinic obligation, and so we can be lenient!

I understand why you cannot deduce the third scenario from the first two, but it seems to me that you can deduce the first two from the third. Teach the case of the brother then - why do you need to also teach the case of one's father and one's rabbi!?


texts: What is "B'Nachat" in the Igeret HaRamban

texts:
the Igeret HaRamban starts off:

"תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת, וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס"

what does the word "b'nachat" mean in this context. does it mean to speak "calmly" or "gently", etc.. i.e. to just speak in a non-angry manner or more than that, to speak in a "gentle" tone.


texts:
In the Aramaic of the Babylonian Talmud, there is a widely used word "קא", like in the sentence והא קא קרי (in Berahot 13:1).

What is the best way to translate it to Hebrew or English? Or maybe just skip it?


texts: Looking for a sefer to help prepare for smicha

texts:
I am currently learning hilchos taaroves and will soon be moving on to basar bechalav and melicha etc. in preparation for getting smicha. I have looked around and found countless (literally countless) sefarim that delve into the fine details of each halacha (lamdus).

What I would like is a sefer that puts together all the halachos in a simple way, not involving any lamdus at all. (I imagine that there might be some sefer out there written in question answer form where a question is posed and an answer given by referencing different simanim in order to answer the question.)

Although the sheilos u'tshuvos of later and modern day Achronim might be something like this, I am looking for something more simple that would only reference the Shulchan Aruch, Taz, Shach and very few other achronim.


texts: Maris Ayin when nobody knows you're Jewish

texts:
According to this answer, wearing a toupee without a kippa on top may pose a problem of maris ayin.

My question is: Suppose the toupee-wearer has no distinctive Jewish features other than wearing a kippa. In this case then, nobody would know he was Jewish unless he is in an area where people know him. Suppose he's in an area where nobody knows him. Would it still be maris ayin? If so, why?


texts: Does Exodus 20:21 contradict the law that offerings may only be offered in the Temple?

texts:
I know that Jerusalem is where the sacrifices are to be held. So when I read this verse I was intrigued.

  An altar of earth you shall make for Me, and you shall slaughter beside it your burnt offerings and your peace offerings, your sheep and your cattle. Wherever I allow My name to be mentioned, I will come to you and bless you.

So  I am curious as to what was meant here; "[w]herever I allow My name to be mentioned" sounds like sacrifices may be offered anywhere. Is this command somehow related to the Tabernacle offering and sacrifice system? Or is this something altogether different? If so, What is it related to?


texts: Generally we are not allowed to put a tent taller than 10 tefachim inside of a succah.  But can one use mosquito netting inside of a succah that would allow in light but not dangerous insects?


texts: What were they thinking following contradictory leniencies in Challah 4:7?

texts:
Among other places, the following Braisa appears in Eruvin 6b:

  לעולם הלכה כבית הלל והרוצה לעשות כדברי בית שמאי עושה כדברי בית הלל עושה מקולי ב"ש ומקולי ב"ה רשע מחומרי ב"ש ומחומרי ב"ה עליו הכתוב אומר (קהלת ב, יד) הכסיל בחשך הולך אלא אי כב"ש כקוליהון וכחומריהון אי כב"ה כקוליהון וכחומריהון

  Really, the Halacha follows Beis Hillel.  However, one who wishes to hold like Beis Shammai may do so; like Beis Hillel, he may do so; like the leniencies of Beis Shammai and the leniencies of Beis Hillel, he is wicked; like the stringencies of Beis Shammai and Beis Hillel, regarding him the passuk says, “The fool goes in darkness.” Rather, if like Beis Shammai, in their leniencies and their stringencies; if like Beis Hillel, in their leniencies and their stringencies.

In explaining this Braisa, the Gemara (Ibid. 7a) says:

  אמר רב שיזבי כי לא עבדינן כחומרי דבי תרי היכא דסתרי אהדדי כגון שדרה וגולגולת דתנן השדרה והגולגולת שחסרו וכמה חסרון בשדרה בש"א שתי חוליות וב"ה אומרים חוליא אחת ובגולגולת בש"א כמלא מקדח וב"ה אומרים כדי שינטל מן החי וימות ואמר רב יהודה אמר שמואל וכן לענין טריפה

  Says Rav Sheizbi: When do we not so like two opposing stringencies? When they contradict each other, like the case of the spine and skull, as we taught in a Mishnah:

    The spine and the skull that are missing [fragments don’t impart tumah by being in the same room - Rashi]. How much must be missing from the spine [to be subject to this leniency]? Beis Shammai say: two vertebrae. Beis Hillel say: one vertebra. And in the skull? Beis Shammai say: a drill hole. Beis Hillel say: enough that were it taken from a live person, they would die.

  And Rav Yehudah said in the name of Shmuel, they likewise argue by treifah. [An animal is only a treifah if it meets these same requirements - Rashi.]

Rashi elaborates:

  ומאן דעביד בטריפה כבית הלל וכבית שמאי במת הוי כסיל דהא סתרין עובדי אהדדי דהכא הוי חסרון והכא לא הוי חסרון

  One who does by a Treifah like Beis Hillel and like Beis Shammai by a dead person is a fool, for these opinions contradict each other: here this measurement is considered “missing” and here this measurement is considered “missing.”

That is to say: where the reasons of the opinions contradict, we may not hold of two opposing stringencies or leniencies.

Now look at Challah 4:7 (brackets are adapted from Bartenura):

  יִשְׂרָאֵל שֶׁהָיוּ אֲרִיסִין לְנָכְרִים בְּסוּרְיָא, רַבִּי אֱלִיעֶזֶר מְחַיֵּב פֵּרוֹתֵיהֶם בַּמַּעַשְׂרוֹת וּבַשְּׁבִיעִית, וְרַבָּן גַּמְלִיאֵל פּוֹטֵר. רַבָּן גַּמְלִיאֵל אוֹמֵר, שְׁתֵּי חַלּוֹת בְּסוּרְיָא. וְרַבִּי אֱלִיעֶזֶר אוֹמֵר, חַלָּה אֶחָת. אָחֲזוּ קֻלּוֹ שֶׁל רַבָּן גַּמְלִיאֵל וְקֻלּוֹ שֶׁל רַבִּי אֱלִיעֶזֶר. חָזְרוּ לִנְהוֹג כְּדִבְרֵי רַבָּן גַּמְלִיאֵל בִּשְׁתֵּי דְרָכִים:

  A Jew who sharecrops a non-Jew’s field in Syria: R’ Eliezer obligates its produce in Ma’aser and Shemitah [like Eretz Yisrael], and R’ Gamliel exempts [like outside Eretz Yisrael]. R’ Gamliel requires two Challos in Syria [one to be given to a Kohen and one to be burned, like outside Eretz Yisrael], and R’ Eliezer requires one Challah [like Eretz Yisrael]. They grabbed hold of the leniencies of R’ Gamliel and R’ Eliezer, but then retracted to hold like the words of R’ Gamliel in both cases.

At first, they held of opposing leniencies - contradicting themselves as to whether it was considered Eretz Yisrael or not - and then retracted to hold that it is like Chutz LaAretz in all aspects.

The Bartenura explains that one who holds of opposing leniencies is a wicked person - Tosfos Yom Tov notes that he gets it from the above discussion in Eruvin - and so they retracted to hold like a single authority.

So what were they thinking at first? Did this teaching, that one is wicked for holding of opposing leniencies, suddenly materialize in the middle of this discussion? Why wouldn’t they hold of this teaching originally? Why did they need to retract and they didn’t just hold like one opinion the entire time?


texts: Why is the atonement for פשע limited to leap years in the Amida for Musaf Rosh Chodesh?

texts:
Possible Duplicate:
  Saying Ulichaporas Pasha in Musaf of Rosh Chodesh

This question is a slightly different take on this one. I have posted a comment there and await to see if it needs to be removed from here.

There are three expressions for different types of sin which we use widely, פשע and חטא, עון . Sometimes חטא is used as a generic form but otherwise all three occur together. Except, that is, in the musaf of Rosh Chodesh where פשע is only mentioned in a leap year.

It is inconceivable that this form of sin can only be atoned during this restricted period, so why is it left out during normal years?

With פשע, there are now thirteen expressions in this part of the Amida. But this is surely no justification for leaving it out!


texts: Many recipes call for wine. Has anyone authoritative written about the halachic status of cooking with wine in the nine days? Would it matter if the alcohol were cooked off?


texts: Does a dead man walking get saved on Shobbos?

texts:
There's a man who's חייב מיתה by the kingdom. He's in jail waiting to be executed when he slips and falls and bashes his head on Shobbos.
There a guards that could save him.

Do the guards have to save him on Shobbos (פיקוח נפש) or since he was a גברה קטילה (dead man walking) פיקוח נפש doesn't apply.

Please use sources.


texts: What's the earliest source/discussion on green beans being "kitniyot" (prohibited legumes) on Passover?

texts: My understanding is that most Ashkenazic communities today don't eat green beans on Passover, treating them as kitniyot (a bunch of legumes for which the custom arose to avoid on Passover). What's the earliest source/discussion on this?


texts: How should a man and a woman behave after their divorce?

texts: Is there any advice, recommendation or requirement for a behaviour after a divorce? Specially when a man wants to take a second wife, and his first wife got married and divorced meanwhile.


texts: Why is the mitzvah of tefellin not by night?

texts:
Berachos discusses the importance of saying shema while wearing tefellin. Saying shema without tefellin is likened to bringing an incomplete sacrifice (Berachos, 14b). Similiary, one who washes his hands, wraps tefellin, says shema, and prays, is likened to building an alter and putting a sacrifice upon it (Berachos, 15b). Since we have the obligation to say shema twice a day (Berachos, 2a), why is it that we do not wrap tefellin in the evening? Where is this discussed?

(Side question: where does one go to get the text to paste in here for quoting text in the Talmud?)


texts: Looking for a source on the city of Gilad

texts: Some time ago I heard a Dvar Torah (which I brought here) by someone who stated, among other things, that the city of Gilad used to be, at least from the time of the sale of Yosef until it was conquered by the Tribe of Menashe, a center for slave-trafficking. I don't remember if a source for this was brought. Does anyone know any source on the matter?


texts: logic behind kol kavua k'mechtza al mechtze

texts:
there is a principle in halacha regarding doubts that if something is separated from a kavua (fixed place) it is treated as 50/50% chance even if the permitted is the majority.

but if it is found in the shuk then it goes by the majority.

so for example, if one finds a piece of meat outside and most stores are kosher then the meat is considered kosher.

but if one takes it from a store and it is unknown which store then it is 50/50 doubt even if the majority is kosher.

does anyone know whether there is a rational argument for this or is it just straight halacha without logic?


texts: Why would it be okay to wear Shaatnez to avoid being robbed?

texts:
The Mishnah in Kilayim 9:2 states:

  וְלֹא יִלְבַּשׁ כִּלְאַיִם אֲפִלּוּ עַל גַּבֵּי עֲשָׂרָה, אֲפִלּוּ לִגְנֹב אֶת הַמֶּכֶס:

  One may not wear Shaatnez, even on top of ten layers [of clothes, wherein he’s not benefitting from it - Bartenura], even to rob the [deceitful] taxmen [who would specifically target Jews - Bartenura].

Without this Mishnah, why would I think it’s okay? Since when can we violate the Torah prohibition of Shaatnez to save a few bucks?


texts: Can you derive benefit from other Jews' melachas during an extension of Shabbos?

texts:
My question refers to the practice of tosafos Shabbos, or extending the duration of Shabbos. In Yoma 81b this is called a mitzvah, and we learn one is required to do so at both the beginning and the end of Shabbos--but one only needs to do it by very short times, which are probably already reflected in the published z'manim. However, I have heard in a few places that very pious people may extend the Shabbos even longer, and that this is considered meritorious.

My question is this: if one is deliberately extending one's Shabbos, and others are not, is it halachically acceptable to derive benefit from melachos they are doing during your extension? On one hand, they are not doing the melachas in violation of Shabbos--but on the other hand, shouldn't your observance stay exactly the same throughout your Shabbos?

This probably connects to the question of whether you can derive benefit from the melacha of a Jew in another part of the world for whom it is not Shabbos...


texts: If a person's explicit verbiage about someone else is benign on the surface, but has an unexpressed and somewhat nasty thinking behind it, is this considered lashon hara? Are there any guidelines or sources as to how to attenuate those unkind motives which will enhance one's attitude towards others and make one's speech more kindly?


texts: PTIJ: Please accept our Hamantaschen policy?

texts:
Does anyone know why numerous websites are suddenly asking me to accept their Hamantaschen policy?
Does this have anything to do with GDPR?

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


texts: What is "הער״ט איר ניט"?

texts:
נטעי גבריאל, in הלכות נשואין, volume 2, chapter 118, section 8, footnote 11, cites the מהרי״ל (biographical information):

  שכשהיה קורא לאשתו אמר בלשון אשכנז הער״ט איר ניט כדרך העולם שהזיווגים אין מזכירין שמותיהן כשקורין זה את זו או זו את זה

Or, in my own translation:

  When he would call his wife, he'd say in German[1] "הער״ט איר ניט", in accordance with the way the world acts, that couples calling one another don't mention one another's names.

Any idea what German[1] words are being transliterated as "הער״ט איר ניט", or what they mean?

[1] actually some dialect of what we now call Early New High German, I suppose


texts: Confusing Gzeilah and Gneivah in the Gemara (Bava Qama 96b)

texts:
I wonder if someone can help me with a gemara question? I’m revising the ninth perek of Bava Qama and on 96b the gemara explains a passage in the mishna in a way that strikes me as totally incongruous.

The mishna says, “זה הכלל כל הגזלנין משלמין כשעת הגזילה”: "This is the rule: all robbers must repay the stolen item as it was at the moment of robbery". The gemara asks what “זה כלל” is coming to include, and resolves that it’s including the case of a person who stole an infant animal, which grew up and became an adult while they owned it. As a result, they are not subject to the din of ארבעה וחמשה since they technically ‘acquired’ the animal with this shinui.

My problem is, the din of ארבעה וחמשה applies exclusively to theft, not robbery. Until now, all we’ve been speaking about in this entire perek is robbery (gezeilah). This whole mishna, in its entirety, is about gezeilah. Even this line explicitly refers to gazlanim! Why would the gemara now take it as referring to a case of theft (geneivah), such that we can apply the din of ארבעה וחמשה, which is inapplicable to robbery (gezeilah)?


texts: Can too many decorations render a sukkah invalid?

texts: I've seen some sukkahs (especially ones where they've had big "make sukkah decorations" kids' projects) where there are tons and tons and tons of decorations hanging down from the schach.  At what point would that invalidate the sukkah?  Are there other decoration issues that are problematic?


texts:
A doctor is allowed to drive to the hospital on Shabbos for an emergency to save the patient's life. No one really argues on that principle.

Now suppose someone works in a high level position in the CIA or the Pentagon. Is there a heter for that person to drive to his office on Shabbos if he's being called for a potential National Security threat?


texts:
Can a Mitzva be done on behalf of an child still in the womb?
I.e can I do a donation to a charity in my name, my wife's and my soon to be +1?
If so, in what name would that mitzva be done in as +1 doesnt have a name or even a gender yet.
My Wife is currently in her 2nd trimester.

Would one be inviting an ayin-hara by doing this?


texts:
I just read the website of a Kashrut inspection agency with which I'm familiar, but only insofar as I have seen it many times and tried, but failed, to find any information about the agency's reliability for the Kosher consumer.

Without venturing into the reliability of the organization (and for that reason I'm leaving out the name and the link to the website), I'm curious about a statement that I found on the site.

Again, without quoting it directly, in order to avoid its appearing in a search, it indicates that dried insects found in spices are not problematic from the standpoint of Kashruth, due to the fact that, according to this site, they are considered merely dust and empty shells, which are (I assume, not considered food and are, therefore) permissible.

Is that correct?  Are dried out insect shells considered permissible to be eaten (I assume as part of a larger mixture, even though they are distinct)?

Sources, please.


texts: When in history were sermons generally given only twice a year (Shabbat HaGadol and Shabbat Shuva)?

texts:
I have often heard the statement that, historically, rabbis gave sermons only twice a year, on Shabbat HaGadol and Shabbat Shuva.  My Jewish Learning and Judaism 101 are among the places where I have seen unsourced statements to this effect.  When was this the common practice?  How far back does it go?  Does "historically" mean "a couple hundred years ago" or something much older?

I think I once heard that there's a reference to this practice somewhere in the g'mara, but I don't know where or I would have just looked there.


texts: Is there a minhag for a chassan and kallah to hold hands after the chupah?

texts: I have been to many weddings where the chassan and kallah hold hands after the chupah on their way to the yichud room. It seems like a widespread (minhag?) thing that everyone does, even by couples that would never be seen touching in public afterwards. This lead me to my question if his is a minhag? Is this discussed anywhere?


texts: Source for Rav Avraham Yosef's ruling on Ba'alei Teshuva

texts:
A friend mentioned, and I read the same here, that Rav Avraham Yosef and/or Rav Ovadiah Yosef ruled that Ba'alei Teshuva in Israel (with no direct masoret of their own) should adopt the Sepharadi masoret.

Can someone help me find a source for this?


texts: Can my bad (but not sinful) behavior create a chilul Hashem?

texts:
The Rambam (Yisodei Hatorah 5:10-11) writes that there are two ways to commit a chilul Hashem: either to sin, or to behave in a (otherwise non-sinful) manner that people view negatively. However he limits the latter to "a man who is a great Torah scholar and renowned for his piety":

  וְיֵשׁ דְּבָרִים אֲחֵרִים שֶׁהֵן בִּכְלַל חִלּוּל הַשֵּׁם. וְהוּא שֶׁיַּעֲשֶׂה אוֹתָם אָדָם גָּדוֹל בַּתּוֹרָה וּמְפֻרְסָם בַּחֲסִידוּת דְּבָרִים שֶׁהַבְּרִיּוֹת מְרַנְּנִים אַחֲרָיו בִּשְׁבִילָם. וְאַף עַל פִּי שֶׁאֵינָן עֲבֵרוֹת הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם כְּגוֹן... אוֹ שֶׁדִּבּוּרוֹ עִם הַבְּרִיּוֹת אֵינוֹ בְּנַחַת וְאֵינוֹ מְקַבְּלָן בְּסֵבֶר פָּנִים יָפוֹת אֶלָּא בַּעַל קְטָטָה וְכַעַס. וְכַיּוֹצֵא בַּדְּבָרִים הָאֵלּוּ הַכּל לְפִי גָּדְלוֹ שֶׁל חָכָם צָרִיךְ שֶׁיְּדַקְדֵּק עַל עַצְמוֹ וְיַעֲשֶׂה לִפְנִים מִשּׁוּרַת הַדִּין

  There are other things included in desecrating God's name: when a man who is a great Torah scholar and renowned for his piety will do things that will cause the public to complain about him, even though they are not transgressions, nevertheless he has desecrated God's name, for example...if his speech with his fellow men isn't polite, or if he does not receive them pleasantly, but is instead a man of anger and strife. In such matters, commensurate to the greatness of the scholar, he must take particular care and act better than the law requires.

Since most of us are not great scholars renowned for our piety (at least I speak for myself), it would seem that our bad (non-sinful) behavior cannot constitute a chilul Hashem.

Does anyone know of a halachic work that disagrees with the Rambam and justifies the widespread perception that a regular person's bad non-sinful behavior can indeed be a chilul Hashem?


texts: Machlokes Hatanaim when Kriat Shema should be said

texts:
The first Blat of Berachot tells us about a Mahlokes when Krias Shema should be recited. There are almost 10 shitos there.

What is the Machlokes-is there a Sevara for each shita?

For instance, the Shita that says it's from the time the Kohen dips when he's not pure?


texts: Source for this Prayer for American Armed Forces

texts:
Rather than the traditional מי שברך formula, my kahal (at Harvard Hillel) is accustomed to say a different formulation for the "Prayer for American Armed Forces" (it could probably be suitably edited for most countries).

  מִי שֶׁבָּרָא אֶת אֲבותֵינוּ אָדָם וְחַוָּה בְּצַלְמוֹ וּבֵרְכָם, הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא אַרְצוֹת הַבְּרִית שֶׁבְּאמעריקא (נ”א אמריקה) הַמִּתְנַדְּבִים גּוּפָם וְנִשְׁמָתָם בַּעֲבוּרֵינוּ וּתְמוּרָתֵינוּ, בְּכָל מְקוֹם שֶׁהֵם. יִתֵּן ה׳ לָהֶם תְּשׁוּעָה מִיָּד שׂוֹנְאָם, וְיָדְבֵּר אוֹיְבֵי צֶדֶק תָּחְתָּם, וְיַצִּילֵם מִיַּד מְבַקְּשֵׁי רָעָתָם, וְיַחְזֹורֵם בְּשָׁלוֹם לְבֵיתָם. יְזַכֵּם הַקַּדוֹשׁ בָּרוּךְ הוּא לְהַגְדִּיל וּלְהַרְבּוֹת אֶת הַדְּמוּת, וּלְהָפִיץ וְּלהַעֲמִיק חֵרוּת, וּלְקָרֵב אֶת הַגְאוּלָה, וְשֶׁעַל יְדֵיהֶם יְקֻיַּם הַכָּתוּב: לֹא יִשָׂא גּוֹי אֶל גּוֹי חֶרֶב וְלֹא יִלְמְדוּ עוֹד מִלְחָמָה. וְנֹאמַר: אָמֵּן.

What is the source for this tefillah?


texts: How to start שחרית at the עמוד if one's already said ישתבח

texts: Seemingly, if one is ahead of the congregation and reaches "Yishtabach", he should recite it. Now, suppose he does so, and then the fellow in charge of getting people to lead the services comes over to him and asks him to lead shacharis. (Assume for the purposes of this question that he cannot, or does not, refuse, and goes to the lectern to lead the services.) Normally, the shacharis leader starts reciting aloud from "Yishtabach" and then says kadish — but, of course, in this case, he's said "Yishtabach" already. Skipping reciting it aloud will be unusual for the congregation (not a big deal necessarily) and may cause someone present who cannot himself pray to miss out on hearing a prayer and fulfilling his obligation that way (not likely, but conceivable, in most synagogues). On the other hand, I seem to recall a rule that no one say chatzi kadish between prayer sections without saying the preceding prayer immediately beforehand; if I recall that rule correctly, then for our protagonist to start with kadish would be inappropriate also. So what should he do?


texts: What are the considerations regarding voting in elections during Sukkot?

texts:
According to reports (such as here), the British government has changed its preferred date for the next general election from 14 October to 15 October because of considerations relating to the festival of Sukkot.

But Sukkot lasts from 13 October to 20 October this year, so both the 14th and the 15th are during the festival. What's different between these two dates?

More generally, what considerations affect whether and when Jews may vote in elections that are held at this time of the year?


texts: Can a non-Jew perform a kiddush/chillul Hashem?

texts: If a non-Jew does an act which would be considered a kiddush Hashem or chillul Hashem if done by a Jew, does it have the same status?


texts:
The "bearded vulture" is not allowed at the dinner table. [Lev. 11:13]  Would he be allowed if he shaved first?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: If one converts to Orthodox Judaism, will he or she be required to marry and have children?

texts: I have recently spoken with a local rabbi, who happened to be sent from Chabad-Lubavitch, and he told me that one of the requirements of my life post-conversion would be to marry and have children. If one converted to Orthodox Judaism, would he or she actually have to marry and have children? If so, is this a requirement across all branches of Orthodoxy (Haredi, Hasidic and Modern Orthodox), or only certain branches?


texts: Are there any Sifre Musar that give advice on how to become more patient? If so, can you bring a few points on how to do so? Please cite sources.


texts: Why was Cham considered one of the righteous people of the world at the time of the flood

texts:
Why was Cham allowed in the Teivah? Was he not a Rasha? Rashi brings that he had relations in the Teivah which was forbidden, and we see afterwards what he did to Noah.

See this question which brings the Medrash which counts Cham as a good person. Does anyone have a source to suggest perhaps that he went bad afterwards?


texts: Why is "Siddur Korban Mincha" a good name for a siddur for women?

texts:
I have recently found amongst several old siddurim and machzorim in my father's books a siddur korban mincha. Thanks to the folks in chat (link to the chat) who were able to help me identify what this book was I could start to google these siddurim and found they are commonly available and definitely aimed at women. Fair enough but the question I could not find an answer to is this:

Why is "siddur korban mincha" a good name for a siddur specialized for women?

Please use English sources or provide translations. My lack of Hebrew is how I came to ask this question in the first place.


texts: What to do when you're in the middle of shemonah esrei and the chazzan began saying kadish?

texts:
Do you pause and wait for him to finish and then resume your amidah?

Do you ignore the kadish and simply continue?


texts: What is considered the "correct speed" for a Shabbat morning service?

texts:
I've had a few discussions with various co-congregants about "fast" and "slow" minyanim.

Our shul building has 2 minyanim. The main one has a professional chazzan. We begin Shabbat services at 9 am and are done between 11:30 and noon which includes approx. a 15 minute Rabbi's sermon. Most shuls in my neighborhood start at 9a and finish by 11:30, so it seems that 2.5 hours is the common service length.

In the adjoining building to our shul, they begin at 9 and are done about 10:30 including the rabbi's sermon.

People in my shul say "the other minyan davens too fast." Some others who attend other shuls in my neighborhood who end at 11:30 say that if we end at noon, we are davening too slowly.

My argument is that the speed doesn't matter, and there is no such thing as "fast" or slow" providing that the chazzan and Torah readers pronounce each word clearly and don't omit, slur or "swallow" the words. It is possible to say a "fast" Amidah yet pronounce each word quickly.

I think that I am correct in my thinking, but I'm wondering if there are any halachot or Rabbinical teshuvot that have a suggested amount of time that certain sections of the davening should take?


texts: 4 Pesukim between Shir Hama'alos (or Al Naharos Bovel) and Birkas Hamazon

texts:
In all Artscroll versions of Birkas Hamazon, you will find the 4 pesukim of Tehilas Hashem, Va'anachnu, Hodu laShem and Mi Y'maleil between Shir Hama'alos or Al Naharos Bovel and zimun.

What is the source for saying these pesukim?


texts: Halachic considerations in leaving a cash tip in a restaurant?

texts:
Waiters like cash tips because they do not report the tips to the IRS and so keep all of the money.  (Perhaps not all waiters, but the majority, per some web sites.)  Tips put on a credit card are easier for the IRS to track.

I would like to make the waiters happy in this regard (esp since they are paid such low hourly wages, less than the usual minimum) but is there halacha that I should be considering?

Does it make a difference if I pay the restaurant bill with a credit card and leave the tip in cash versus paying both in cash?  (I prefer to pay with credit card to get the points.)

Does it matter if the waiter is Jewish or not?


texts:
Yom Tov is slightly different than Shabbat.  For example, on Shabbat one cannot cook, but one can cook on Yom Tov provided that it is from an existing flame.

My question is this... Let's say I have my computer or phone on, does this mean I could use the electrical equipment provided that it's not turned on/off?


texts:
Each year a a group of individuals receive news coverage (for example here) for attempting to enter the Har Habayit to bring the Pesach Offfering. (They are stopped by the police.) Since the Korban Pesach requires giving blood on the Altar and the Altar is not standing, nor do the intruders seem to carry an altar with them; how can they bring the Korban Pesach? Do they expect the Mizbeach to fall from heaven? Or is it simply a publicity stunt?
 Or is there possibly an halachic opinion that does not require use of the Altar?


texts: What type of cedar wood was used to build the Bais Hamikdash?

texts:
Related Acacia wood or Cedar

We see that ארז (cedar) was used for the Bais Hamikdash Melachim 1 9:11

And we see that there are many types of ארז (cedar) Bava Basra 80b  and Midrash Tanchuma Teruma

Which type was of ארז was used?


texts: Does 'Halacha Eisav Soneh Yaakov' really mean that it is innate in all gentiles to hate Jews?

texts: People so often use this statement to claim that the gentiles innately hate Jews, is this an accurate understanding of the statement?


texts: What are Brochos differences of Sefardim and Ashkenazim?

texts:
For example, according to sefardim the bracha on matzo is mezonos (during the year), while it's hamotzi for Ashkenazim.

What are other differences between Ashkenazim and Sefardim with regards to Hilchos Brochos?

Oops: I forgot to mention that I was referring to Brochos related to food.


texts: Do popcorn kernels have to be checked for bugs?

texts: There are many vegetables, legumes etc which according to poskim need to be checked for bugs due to insect infestation. Can anyone tell me if this is also true for popcorn kernels?


texts: In Mishne Torah A.Z (11:16) he says that sorcery and mysticism in general does not exist, but he does not refer to demons explicitly. Does the Rambam speak about demons specifically anywhere else?


texts:
Who knows one hundred four?
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: Is it permissible to use an escalator on Shabbos?

texts:
Escalators: Are they allowed to be used on Shabbos or not?

(and the reasons behind it)


texts: At what point in the morning prayer should one answer kedusha?

texts: If one finished saying Krias Shema in Shacharis at the same time as the congregation is starting their silent shmone esray, my understanding of Shulchan Aruch O"C 109:2 is that one has to delay and say kedusha together with the congregation before starting his own shmone esray. How should this be done practically (should he slow down his prayers or stop at some point and wait)?


texts: Is it permitted to shave during Sefirah for an engagement party?

texts: The Mishnah Berurah (Orach Chayim 493:3) says that one may make an engagement party during sefirah. Is one permitted to shave in order to look presentable for the party?


texts: List of all the times the principle of "svara" is used in Shas

texts:
There's a principle of "svara" in Shas, which exists on a d'oraisa level (see this related question).

A few examples of svaras:

1) המוציא מחברו עליו הראיה -  "the burden of proof rests upon the claimant" (see "הכלל ומקורו"  number 3)
2) כל דאלים גבר- "whoever is stronger prevails" (under “מקור וטעם”)
3) מאי חזית דדמא דידך סומק טפי- be killed rather than kill (lit: "who says your blood is redder than his etc."- see "Understanding the reasoning for be killed rather than kill"

Does a list exist that has all the instances in Shas where the principle of "svara" is used?
(additional opinions of Rishonim who use "svara" to explain a halacha or din are also welcome)


texts: If water accidentally spilled on my laining sheet and rubbed out the ink, is it still shaimos?

texts:
I have a computer program that I use to print the Tikkun, so that I can practice the parsha while at work (instead of shlepping the huge Tikkun book.)

Today, I accidentally spilled water on the sheets and the ink smudged to the point where the letters are barely readable. Is it still considered shaimos because of what it originally was when it was legible, or does the fact that the water destroyed the letters nullify it from being shaimos even if it was an accident.

Essentially, the question is does the status of shaimos depend on the original properties of the document regardless of whatever accidents may occur to it afterwards?

Edited:

In light of one of the comments, received - These sheets are printed from a computer program called "Trope Trainer." They are not photocopies of a Tikkun book or from any other printed source. The ink used is from an HP Inkjet printer, and it's printed on "el cheapo" white printer paper.


texts: Where is "no Tachanun" on Pessach Sheni documented?

texts:
In almost every Siddur I have checked - as well as all the Luach's around, it says not to say Tachnun on Pessach Sheini - 14 Iyar.

Yet I cannot find a source for it, nor in Shulchan Aruch neither in the Kitzur Shulchan Aruch.

Where is the source for this Minhag? After all, Pessach Sheini should be a sad day; we missed our final chance for this year to bring the Korban Pessach.


texts: Is there Kibbud to grandparents after the parent is niftar?

texts:
Is there an obligation to give respect (in the form of physical provision) to a grandparent whose child, your parent, died? For example, if Ruvein has Shimon and Shimon has Levi, and Shimon dies, is Levi obligated to give respect to Ruvein?

I ask this from a gemara in Sotah (daf mem-tes amud alef) where it says a story of Rav Acha bar Yaakov who raised his grandson Rav Yaakov and then when Rav Yaakov got older he was asked by Rav Acha bar Yaakov to get him some water; he didn't and said, I'm only your grandson. And (I assume) the reason Rav Acha bar Yaakov raised him was that his child was no longer living.


texts: Who's more important parent: father or mother?

texts: Whom should child love, respect, and care for more and why? Or, should he equally love both parents?


texts:
I generally eat s'uda sh'lishis between mincha and maariv, and have been reciting birkas hamazon at night, after maariv. One who does so (and says havdala in the amida of maariv) does not recite the Shabas addition, "R'tze", in birkas hamazon. My question is whether there's any reason to say birkas hamazon specifically before maariv (and thus say "R'tze").

This is relevant to me and thus I asked my local rabbi. He said he thinks I should say birkas hamazon before maariv. This, even though he knew that doing so would take a few minutes from my pre-maariv Torah study with a study partner. However, he did not explain his reasoning.


texts: Berachot 3a - Verb choices regarding Temple destruction

texts:
Pesikta Rabasi (28 mid.) suggests that there are two aspects of the Temple. An upper [spiritual] one and a lower [physical] one.

אחריבנו אמר רבי תחליפא בר קרויה באותה שעה נכנסו כל מלאכי השרת ועמדו לפני הקדוש ברוך הוא ואמרו לפניו רבונו של עולם עולם ומלואו שלך הוא לא דייך שחרבת דירתך של מטה אלא שתחריב בית דירתך של מעלה אמר להם וכי תנחומים אני צריך או בשר ודם אני שאני צריך (תנחומיך) [תנחומיכם] הרי אני מכיר בסוף..

Rabbi Yitzchak Chaver, in his Talmudic glosses (Brachos 3a) comments on the phrase “I have destroyed My house and burned My Temple” as referring to the aforementioned upper and lower Temples respectively.
Is there any significance in the Pesikta’s consistent use of the the verb ‘destroy’ both [aspects of the] Temples, while the Talmud, according to this reading, varies between ‘destroy’ and ‘burn’?


texts: Who were Adom and Hava embarrassed of that they covered themselves

texts:
I understand that Adom and Hava after getting knowledge got embarrassed and covered themselves

I know regarding sleeping in bed with your children unclothed it is forbidden (if they are of different genders) once the female is embarrassed to be seen naked by the male (E"H 21.7 end , isurai bia 21.7) (so it seams there are times when people are not embarrassed to be naked)

Also there is an idea of being embarrassed to look at something (O"H 240.4, kitzur 150.5.) (so it is not only regarding getting dressed)

Are these 3 things related?

What were they embarrassed in front of?
Each other(but they are married)? Their children? The animals? The garden? The angels? G-d?

Source please


texts: Is it mandatory to eat before solar noon on Rosh Chodesh?

texts:
"A person should make sure to eat before the sixth hour on Shabbos, since it is forbidden to fast on Shabbos". --A column by Daniel Yaakov Travis, citing Talmud Yerushalmi, Taanis 3:11.

During Chanukah, too, it's generally forbidden to fast. Yet a ChabadTalk forum poster writes that, during Chanukah, there's no requirement to eat before solar noon.

On Rosh Chodesh, as well, it's generally forbidden to fast. See, for example, this chapter of Peninei Halachah.

Is Rosh Chodesh like Shabbos in that it's mandatory to eat before solar noon?


texts:
What is rule and constraint on polygamy and polyandry in Jewish law? Are they allowed or prohibited? In both cases--whether allowed or not--give me the sources.

I found one or two questions on polygamy, but no one discussed polyandry.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Tehilim Chapter 34 according to Aleph Bet

texts: Is there an explanation for why this chapter of tehilim was written according to the Aleph Bet, and why it skips the vav?


texts: Is there any issue with using aerosols on Shabbos?

texts:
I've heard from many people that you shouldn't use aerosols (such as air fresheners, disinfectants or deodorants) on shabbos, usually citing some vague reason of changing the form from liquid to gas, or some such. This always seemed rather insubstantial as the mist that issues from an aerosol can is actually just small liquid droplets.

So, is there any truth to this? Is it indeed forbidden for this, or any other, reason? Is there any truth to this concern?


texts: I know that Mashiach's name is mentioned in several sources, perhaps the majority of these sources are Midrashim (correct me if I'm wrong). But anyone know where I can find this subject commented among the meforshim? I am especially looking for such commentaries from Rishonim to Acharonim (So far I know there is Radak on Yechezkiel 37:24)


texts: Would looking away help a Cohen stay married to his wife?

texts:
I read recently about a Jewish woman raped in France at home in front of her husband.
If Chas VeChalilah a wife of a Cohen is raped, they have to get divorced.

Would it be advisable for an unfortunate Cohen whose wife is about to be raped in front of him to look away and block his ears? Would that help them stay married as he could never know if the rape actually happened?


texts: Extent of Martyrdom Requirements in the Face of Anti-Religious Laws

texts: There is a halachik principle brought down in the Talmud and codified in halacha known as shaat hashmad - a time of forced religious persecution. Generally, the rule is that any commandment of the Torah does not demand martyrdom for its observance with the exception of the 3 severe sins (idolatry, sexual crimes [i.e. adultery, incest, homosexuality, and bestiality], and murder) and the desecration of G-d's name (see Rambam Hilchot Yesodei Hatorah 5:2). However, at a time when there is a movement on the part of the non-Jewish authorities to destroy Jewish practices, then even minor commandments (or even mere customs) also demand martyrdom for their observance (see e.g. Rambam Yesodei HaTorah 5:3). What is the extent of this rule? Is a distinction made for when the existence of the entire Jewish people is threatened (e.g. in the days of Haman or the Holocaust) vs. just that of an individual ? Are there any other limitations that mitigate how widely this rule is applied - for example, is there any reason why it might not apply to being involved in halachically forbidden ceremonies (such as gay marriages or abortions) where the government might mandate the involvement as part of "anti-discrimination" statutes?


texts: If one isn't going to fast on Yom Kippur, should one make Kiddush?

texts:
Let's say there's a household where the husband and wife are both sick such that they need to eat and drink on Yom Kippur.

If the entire household knows they won't be fasting, for very valid reasons, should they make kiddush to sanctify the holiness of the day?


texts: Why isn't burning the limbs considered the melacha of cooking?

texts:
In Yevamos 33b, the gemarra is trying to figure out what part of the Temple service would constitute a Shabbos violation if a non-Kohen were to do it. The gemarra suggests throwing the animal limbs on the altar (הקטרה), but rejects that because the gemarra is discussing Rabbi Yossi, who holds that burning a fire on Shabbos (הבערה) isn't a bona fide Shabbos violation that results in kares/an obligation for an offering. Rather, it's simply a prohibition worthy of lashes. The gemarra therefore suggests something else.
I was very bothered that why isn't הקטרה considered the Shabbos prohibition of cooking? The meat gets cooked in the altar fire. I then noticed that Rabbi Akiva Eiger there says Yerushalmi Shabbos 2:5 teaches a dispute in this. Rabbi Yehudah says that הקטרה is the prohibition of burning a fire on Shabbos, and Rabbi Yossi holds הקטרה is the prohibition of cooking. They seem to be arguing if something I want to get cooked but not eat is the violation of cooking on Shabbos, but I could be misunderstanding.
Why didn't the Bavli gemarra say this as well? Subsequently I found that the Nishmas Adam 20:2 says that in a dispute Rabbi Yehudah and Rabbi Yossi, we go with Rabbi Yossi. The conclusion of the Yerushalmi would then be that הקטרה is cooking. However, he infers from the gemarra in Yevamos that we started with that the Bavli disagrees, even according to Rabbi Yehudah (?).
What's the dispute between the Bavli and the Yerushalmi?


texts:
Halakhah prescribes different standards of conduct for Jews and Gentiles. As far as I am aware, it is not incumbent upon a Noachide Gentile to pursue conversion. Thus I can only conclude that one cannot define 'right-doing' as the degree to which a person adheres to the highest known standard of behaviour. How, therefore, ought one to define Right and Wrong? If a Gentile can be righteous outside of full Torah observance, does that mean that 'right-doing' is a matter of a person's good-will or good-intention rather than a matter of observable behaviour?

(I know there were quite heated debates about this matter in the Church in the twelfth and thirteenth centuries. Peter Abelard was one who declared that a person's righteousness was a matter of the purity and goodness of their intentions rather than anything they may actually do. Have similar debates taken place within Israel, and if so, can someone point me to them?)

Just for context: I am a goy seeking to convert, and find myself - probably on account of my sins - in a kind of 'double-bind' scenario: I cannot reconcile these axioms: (1) A Man ought to do what is right; (2) The Torah tells me what is right; (3) I am not obligated to do all the Torah. If someone could cut me loose from these bonds I would be most grateful!


texts: The Torah states that Eliezer gave Rivka a golden nose ring...Based on the Torah it is allowed. What I want to know is why people do not accept this and discourage it.


texts: What is the correct emotion to feel upon hearing about enemy civilian casualties?

texts:
Recent missiles sent by Hamas landed in Hebron. When my neighbor told me about this, it was unclear whether they had hurt any Arab civilians. I said that I hoped not, while my neighbor basically said that she hoped yes, and would be very happy if that was the case.

My question is, according to Torah hashkafa, is there a correct emotion to feel upon hearing about enemy civilian deaths (whether inflicted by the IDF or Palestinians), and, if so, what is it?

I'm not asking about the legitimacy of the Israeli army carrying out operations that will inevitably kill Arab civilians. I want to know if it is correct and appropriate to feel sad for them, or if this feeling is in any way misplaced.


texts: How did Ya'akov know that Lavan was a swindler?

texts:
Breishit 29:18 (Sefaria's English translation:)

  וַיֶּאֱהַ֥ב יַעֲקֹ֖ב אֶת־רָחֵ֑ל וַיֹּ֗אמֶר אֶֽעֱבָדְךָ֙ שֶׁ֣בַע
  שָׁנִ֔ים בְּרָחֵ֥ל בִּתְּךָ֖ הַקְּטַנָּֽה׃

  Jacob loved Rachel; so he answered, “I will serve you seven years for
  your younger daughter Rachel.”

Rash"i (excerpt):

  ברחל בתך הקטנה. כָּל הַסִּימָנִים הַלָּלוּ לָמָּה? לְפִי שֶׁהוּא יוֹדֵעַ בּוֹ שֶׁהוּא רַמַּאי

Jacob gave Lavan all these signs (descriptions - namely your & younger daughter & Rachel) because he knew that Lavan was a swindler.

Q - How did Jacob know this for certain? I'm guessing that his mother warned him about her brother. But there is nothing in the text or any Midrash or other commentary that I could find explaining how he knew.


texts:
According to Jewish belief, God gives you sicknesses and God gives you cures.
If you are sick it's because God wants you to be sick. Once he deems that you no longer need the disease you are then cured.

This can be inferred from the first of the Thirteen Principles of Jewish faith and many other sources:

  Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists.

If this is so, why bother with ever going to the doctor?


texts: Is there a source for Sephardim and Chassidim that kiss the hand of their Rabbi, a Torah scholar or even their father upon meeting them?


texts: Citing the Jerusalem Talmud and Mishna Torah

texts: How would you write an academic citation (format agnostic) for the Jerusalem Talmud or the Mishna Torah? i.e. a specific quote from each. I'm specifically asking about these as there is no standard printing.


texts: Ruling of the Chazon Ish on expelling an at-risk-of-nonobservance bad influence

texts: In HaRav Aharon Feldman shlita book, "The Eye of the Storm", in the chapter entitled, "The Chazon Ish", Rav Feldman lists some questions that were asked to the Chazon Ish. One of them is, May a Rosh Yeshiva expel a student who has a harmful influence on his friends, if there is a chance that he will become non observant by consequence? Rav Feldman does not answer this question. How did the Chazon Ish rule in this case and where can I find the answer?


texts: What is unique about the worship of Molech that distinguishes it from other avodah zara enough that it deserves discussion and specific prohibition in the Torah?  We see it specifically discuessed here.


texts: Do the customs in regards to *Yud Av* apply to *Yud-Aleph Av* on a year when the fast is pushed off?

texts:
I know that people have the custom (I don't know how universal it is), to keep a lot of the restrictions of the nine days until Chatzos on Yud Av, such as not eating meat or doing laundry.

This year Tishah B'Av falls out on Shaboss, which causes the fast to be postponed to Sunday (which is Yud). My question is do the above mentioned customs apply this year on Yud-Aleph or not at all?


texts: How can I be frum in a non-Jewish work enviroment?

texts:
Possible Duplicate:
  How do you get non-Jews to treat you with some kind of tznius?

What can I say and how can I act to prevent the non-Jewish people in my company from automatically touching and grabbing at me.

I paid for a business lunch with another client, and when this man got hand-sy with me I said, "Stop grabbing at me, I don't know you this well. This is not professional." He goes around saying to people, "She doesn't like to be touched." So now I sound like a weird-o.

They automatically pat you, and I try to stand 3 feet away from them, and try to be on guard and step away, but they are quicker than me. They touch my hand or my shouolder.

Is it possible to work with non-Jews if you are trying to be frum and shomer negiah?

And then there is the other question about the infringement on my modesty with the comments. I feel they shouldn't be able to comment on me, my body parts, my walk, or anything else. The intent of the words is slimy. But maybe it is just the way they are. I am wondering about other peoples' experiences with them.


texts:
בס"ד

  "Rabbi Ishmael says: [They died because] they had entered the sanctuary after having drunk wine. The proof is that after their death, [Scripture] admonished the survivors that they may not enter the sanctuary after having drunk wine."- Rashi to Vayikra Chapter 10 verse 2 (Parshat Shemini).

But why would Hashem punish someone for something they were not warned about previously. How would they know?


texts: Is הפעולה בשמות or “theurgy” similar to prayer in the Ramchal’s Derekh HaShem?

texts:
Ramchal in Derekh HaShem III 2 (7) speaks about using the names of G-d to achieve effects not achievable using physical agencies. He says,

א׳ הוא הזכרת שמו ית׳ כמי שקורא אותו שיענהו, וימשיך על ידי זה ממנו השפעה,

“One form is the mentioning of His name as one calls Him that He should answer and thus influence is drawn down”
which sounds a bit like prayer.

But he also says,
אינו ראוי והגון להדיוט שישתמש בשרביטו של מלך
“It is not fitting for a plain person to use the sceptre of the King”
which does not sound like prayer.

Is הפעולה בשמות  or “theurgy” similar to prayer?


texts:
Elie Wiesel relates in "Souls on Fire" that the Seer of Lublin together with two friends Mendel of Riminov and the Maggid of Kozhenitz "devised a detailed strategy combining their powers to bring about the final Redemption."
Wiesel said it failed and punished by G'd they perished in 1814/15.

Are more details known about this effort?


texts: A cryptic Seder HaDoros regarding to the year of Jesus' birth

texts:
Regarding the year of Jesus' birth, it says in Seder HaDoros  (Year 3724) that the year 3724 and the year (3)532 are really the same. What in the world does he mean?

Its in the first column first paragraph...