texts:
As described by Stephanie Hegarty for the BBC, Roger Ekirch, an historian, has evidence — and is convinced — that people used to have

  a first sleep which began about two hours after dusk, followed by waking period of one or two hours and then a second sleep…. During this waking period people were quite active. They often got up, went to the toilet or smoked tobacco and some even visited neighbours. Most people stayed in bed, read, wrote and often prayed.… Ekirch found that references to the first and second sleep started to disappear during the late 17th Century. This started among the urban upper classes in northern Europe and over the course of the next 200 years filtered down to the rest of Western society.

Staying up all night learning Torah is, well, hard. Especially, it's not conducive to a good shacharis (for those who say shacharis right after; not all do). I'm wondering whether there's any evidence of the custom having been to learn instead of only the first sleep (but to sleep the second sleep), or to learn instead of only the second sleep (but to sleep the first). Or whether, on the contrary, the custom has very clearly always been to learn instead of both sleeps.


texts: Why was the Shulchan Aruch's ruling to wait until Lad LaOmer to cut one's hair?

texts: The Shulchan Aruch (493:2) writes that one should not cut one's hair until the morning of the 34th day of the 'Omer ("אין להסתפר עד יום ל"ד בבקר"). What is the source for waiting until the morning of the 34th day?


texts:
I would like to ask a question related to another question posted.
Looking at 2 Kings 3:27 the wrath was caused after the sacrifice to an idol, yet it caused the Israelites to draw back, while they were the stronger party, and HaShem supported them. How come that the sacrifice seemed to have worked, how come it leaded to a wrath which made the Israelites withdraw?
So what I would like to know is how the sacrifice caused a wrath, and secondly how this wrath caused the Israelites to retreat?


texts: Roles of the Cohen and Judges involved in speaking to the people prior to war

texts:
In Devarim 20:2-4, the Cohen speaks to the people and gives an general comment not to fear the enemy.

Then, in verse 5, the judges speak to the people and exempt 4 groups of people from the army, and finally appoint army leaders.

Why are these roles apportioned to these specific people? I.e. - why does the Cohen make a general declaration and the judges make the army exemptions? Why not one person / group perform everything or have the roles switched?


texts: Unclean due to an organ transplant, in the context of the rebuilt temple

texts:
This question pertains to a related question.

Leviticus 7:20-21 says:

  כ  וְהַנֶּפֶשׁ אֲשֶׁר-תֹּאכַל בָּשָׂר, מִזֶּבַח הַשְּׁלָמִים אֲשֶׁר לַיהוָה, וְטֻמְאָתוֹ, עָלָיו--וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא, מֵעַמֶּיהָ.

  But the soul that eateth of the flesh of the sacrifice of
  peace-offerings, that pertain unto the LORD, having his uncleanness
  upon him, that soul shall be cut off from his people.

  כא  וְנֶפֶשׁ כִּי-תִגַּע בְּכָל-טָמֵא, בְּטֻמְאַת אָדָם אוֹ בִּבְהֵמָה
  טְמֵאָה אוֹ בְּכָל-שֶׁקֶץ טָמֵא, וְאָכַל מִבְּשַׂר-זֶבַח הַשְּׁלָמִים,
  אֲשֶׁר לַיהוָה--וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא, מֵעַמֶּיהָ.

  And when any one shall touch any unclean thing, whether it be the
  uncleanness of man, or an unclean beast, or any unclean detestable
  thing, and eat of the flesh of the sacrifice of peace-offerings, which
  pertain unto the LORD, that soul shall be cut off from his people.

According to a relevant article on myjewishlearning.com:

  Rashi, an 11th century Torah commentator, explained that this prohibition against touching pigs only applied when Jews were on their way to Jerusalem to observe the three pilgrimage festivals–Passover, Shavuot, and Sukkot. During those festivals the people were required to be in a heightened state of purity, so they had to avoid touching something like the flesh of a pig. Even on the way to Jerusalem, Jews were only prohibited from touching the flesh, that is, the meat of a pig.

Rashi considers the context to discern that it is being unclean while eating the peace offering that would cause one to be cut off from their people.  This, however, does not change the fact that the result of touching an unclean animal is that one becomes unclean.

This makes me wonder how organ transplants from unclean animals will affect people going up to Jerusalem when the temple is rebuilt.  Will they die?

One comment points out that touching a dead body also renders one unclean so the same questions might be asked in regard to transplants from human cadavers.


texts: If someone eats a mixture of meat and milk, does he need to wait before eating more meat or milk?


texts: Is Quinoa Kitniyos  I know it is currently a machlokes can you name the sides and what is the reasoning


texts: Why is Avodah Shebalev (service of the heart) known as prayer?

texts:
Ta'anit 2a (Chazal) teaches that the service of the heart is prayer.
But how does one knows its prayer? When I think of service of the heart for example I think of all my whole being acting, according to what HaShem told according to His Torah; not only because He told so, but because my inner most being wants to serve Him out of the love, respect etc. I have for Him. For me it's the outward actions that show the inner part that i would like to call service of the heart.

Could someone explain to me why this teaching chose prayer as the outward part true which man can express this inner part? I know words can do this.. but can they do this more than actions? Or is there another explanation.


texts: Who is this certification ([KA] in a square)?

texts:
Which organization uses this symbol?

It was seen on a package of candy (Goody Good Stuff is the brand) in the Netherlands.


texts: Suppose a Shul makes a mistake one week, forgetting there are 2 Adars that year, and the Baal Korei reads Parshas Shekalim. Would they read Parshas Shekalim again before Rosh Chodesh Adar Sheni?


texts: What to do with the candles during Havdalah

texts: What is the proper procedure after saying the Brocho בורא מאורי האש? I understand you "look," but at what?


texts: Steps after chazaras hashatz, if the chazan doesn't continue past Ashre

texts:
As user6591 notes, the Shulchan Aruch (OC 123:5) says that the prayer leader does not need to take three steps backward after his repetition of the amida, and the Mishna B'rura (:18) gives the reason: "because he relies on the steps of the kadish" (kadish shalem, also called kadish "Tiskabel").

But in many congregations, on weekdays, a new leader starts leading the services before that kadish. (Typically in my experience, he starts with "Ashre".) And someone not saying kadish doesn't take steps during it. Thus, the one who repeated the amida seemingly doesn't take any steps after it. What should he do?

Some possibilities that come to mind:

He should take three steps back whenever he wants.
He should take three steps back immediately after the repetition, since, after all, why wait?
He should not take three steps back: they were never instituted for the repetition.
He should take three steps back when the new leader does, viz while listening to kadish shalem.
He should take three steps back when he leaves the service-leadership, since that's his leavetaking time.
If he's saying kadish yasom or kadish d'rabanan toward the end of the prayer service, the steps he's taking in that kadish count for the amida repetition also.

He should specifically say kadish yasom or kadish d'rabanan toward the end of the prayer service in order to take three steps during that kadish.

I welcome a good argument or source for any of these or any other answer.


texts:
When I was in yeshiva, I heard a story that I wouldn't mind having verified. Apparantly, two individuals once argued over whether b'iyun (בעיון; "in-depth", commentary-focused) learning or b'qius (בקיאות, "familiarity", covering as much ground as possible) learning should take precedence in the yeshiva curriculum. I don't know who these individuals were, although would imagine that (if the story were true) they lived at some point in the early-mid twentieth century.

Apparantly, they both emphasised their point by means of a drash on parshat Vayyigash. When Yaakov sees the wagons of Yosef, he knows that Yosef is alive. This is because (based on Midrash Tanchuma and Bereishit Rabbah), the wagons (agalot) allude to the laws of the calf (eglah arufah), which Yaakov and Yosef were studying together before the latter was abducted.

If I remember correctly, one of the two disputants made a drash that indicated that Yosef was still learning the same laws twenty-two years later (in favour of b'iyun), while the other made a drash that concerned the fact that Yaakov was now learning something else (in favour of b'qius).

Sorry that this question is so vague. If it rings a bell for anybody, I would very much like to know how the story actually goes, and who were the two individuals in it. I have a feeling that one of them was the Gerrer Rebbe (??), but think that might be unlikely. Maybe Rabbi Meir Shapiro?


texts: Why doesn't God offer Sodom and Gemorrah the same chance to repent He offers Nineveh?

texts: Why does God destroy Sodom and Gomorrah without warning, but offer Nineveh a chance to repent?  The men who come to Lot's house could have just easily prophesied to the people of Sodom and Gomorrah that they must repent or they will be destroyed, like Jonah did at Nineveh.


texts: Isaiah 29:13: lips that honour, but hearts that are far from HaShem?

texts:
Yeshayahu 29:13 reads:

וַיֹּ֣אמֶר אֲדֹנָ֗י יַ֚עַן כִּ֤י נִגַּשׁ֙ הָעָ֣ם הַזֶּ֔ה בְּפִ֤יו וּבִשְׂפָתָיו֙ כִּבְּד֔וּנִי וְלִבּ֖וֹ רִחַ֣ק מִמֶּ֑נִּי וַתְּהִ֤י יִרְאָתָם֙ אֹתִ֔י מִצְוַ֥ת אֲנָשִׁ֖ים מְלֻמָּדָֽה׃
For as much as this people draw near, and with their mouth and with
their lips do honour Me, but have removed their heart far from Me, and
their fear of Me is a commandment of men learned by rote.

Could someone explain me the meaning of the words: 'their fear of Me is a commandment of men learned by rote?'
These words reminded me of the people whom stood at Har Sinai, they feared HaShem, they proclaimed the famous words 'na'aseh v'nishma', but their hearts seem to be far from Him at the moment they made the calf. Are their any commentators connecting this verse from Yeshayahu and the story of the chet ha'egel?


texts: Does Chametz create a "kashrut" problem on Pesach?

texts:
Hypothetical: During the Pesach holiday, a non-observant person walks into my house with the loaf of bread he just bought, and proceeds to use my regular knife and plate to make a sandwich. Clearly, he has transgressed.

Question: Is a problematic status regarding general kashrut incurred by his transgression regarding Pesach? I know that a Pesach-plate can lose its Pesach status, and a knife would have to be "rekashered" to be replaced in the Pesach fold, but is this same loss of status present regarding the general kosher-ness of the stuff he used (assuming kosher ingredients, just not 'kosher for Passover'). Has he affected the kashrut status of my dish and knife for after Pesach by using ingredients that were kosher but not kosher at that moment?


texts:
I saw this question about a portable sukkah and I immediately thought of those pop-up canopies that you sometimes see at picnics and the like.  The canopy has a metal or plastic frame that folds up and a (usually plastic) cover over the top.  I've seen ones where the cover can be removed.

This seems like a reasonable basis for a portable sukkah except for one thing: these canopies have a peak in the center (to shed rain).  That would make it difficult to have the s'chach level with the ground:

And that made me wonder:
Is the s'chach required to be level?
Or is a sukkah allowed to have a peaked or pointed roof?

Assume, for purposes of this question, kosher supporting materials and a means of attaching s'chach to a slanted frame; I'm just asking about the legality of the shape.

(A similar question arises with a palapa, a temporary structure with a convex roof but does not question the validity of the slanted roof rather the validity of the structure itself if perched in a place that will destroy the succcah e.g sea shore.)


texts: Non-belief in Torah's divinity - Wickedness or Ignorance?

texts:
If a Jew breaks halacha because he honestly does not believe that the Torah is G-d's law or that he is obligated it follow it, is his nonconformance with the law considered wickedness or ignorance? That is, is he Rasha or Am Ha'aretz?

Assume he knows the laws, just does not believe them to be given by G-d.


texts: Celebrating Thanksgiving and Hanukkah together

texts:
As far as the permissibility of celebrating Thanksgiving with a formal meal, that has been discussed in another question.

This year (2013), Thanksgiving coincides with Hanukkah. Some people have noted this and promote combining the two observances in entertaining ways.

Assuming for the sake of this question that it is permitted to celebrate Thanksgiving in the conventional way, does the convergence of Hanukkah and Thanksgiving complicate matters? Is it permissible to incorporate common Thanksgiving themes into Hanukkah observances, and vice versa? Furthermore, even if it is technically permitted, is it in bad taste or disrespectful to do so? Or does intermingling the two holidays add to rather than take away from the value of both?


texts: Why does the mishna assume blind parents can't identify their son?

texts:
Sanhedrin 8:4 lists a bunch of things that can prevent parents from declaring their son a ben sorer umoreh, a stubborn and rebellious son.  These include lame parents (because they cannot bring him out), those without hands (because they cannot take him), and those who are mute (because they can't speak the declaration).

Those all (mostly) make sense to me, but the mishna also excludes a parent who is blind because such a person can't say "this our son".  I don't understand this one.  The expanded translation at Sefaria (for which I don't know the source) says it's because they cannot point to the boy, but why would they need to point?  They're holding onto him, and that they hold him is the reason to exclude someone missing a hand.  A note in the Soncino translation says that "this our son" means they need to see him, but I found no further explanation in the g'mara or in the Soncino notes.  Why do they need to see him if they're holding onto him and his identity is not in question?

What is it about being blind that prevents parents from identifying their son?

I realize that our tradition places a lot of barriers here intentionally and that the case is theoretical (tradition says there never was a ben sorer umoreh).  I'd still like to understand the reasoning for this one of these many barriers.


texts: I am wondering which nation are the amalekites today. I have heard that they are either Germany or Russia. I think Russia, but also others have said that amalek had assimilated into a few nations, like the Arabs and others.


texts: What is the value of a (Kesuba) marriage contract?

texts: In a regular Kesuba we give total 200 Zekukim Kesef. What is the value of that currently in US dollars? Also do you pay the value when you got married or the value at either death/divorce?


texts: What is the Torah Reading for the Afternoon of Shabbat Chol Hamoed?

texts: When Shabbat occurs on Chol Hamoed of either Sukkot or Passover, the Torah verses Exodus 33:12–34:26 are read in the morning, but what verses are read at the Minchah service in the afternoon?


texts: How does one kasher fabric without a washing machine?

texts: Most websites say fabric can be kashered by putting it in a washing machine set to 'hot'. How would would one without a washing machine kasher fabrics? By Hagalah, washing with yad soledes bo water or another method?


texts: Which is the height considered 3 tefachim for not "praying in height"? (30cm?)

texts:
Recently we had to make a synagogue for one day at a hall, and we used a scaffold for the Shaliach tzibbur to be well heard by all the public.

The Scaffold was 1m x 1.5m, and I don't remember the exact height. So I was wondering what would be considered "Makom Gavoha" (3 tefachim), is it 8cm, 10cm or 12cm times 3? (24,30,36 cm respectively)

The Siman on the SH"A is 90. Look Mishna Berura S"K 5.

I think the relative "fear" of the shaliach tzibur is not to take into account, since SH"A does not mention it, and Mishna Berurah bring it in the name of "iesh mehaachaaronim shecatbu", and we follow SH"A Psakim in all matters.


texts: Where was Joshua waiting while Moses was on Mt. Sinai receiving the 1st tablets?

texts:
In the "Ten Commandments" movie, they depict Joshua waiting for Moses somewhere just below the top of the mountain. I know that Hollywood tends to embellish the facts, but I'm curious if Joshua actually did go up to any part of the mountain.

The Torah does not explicitly mention this fact. Additionally, view these verses:

Exodus 24:1-2:

  וְאֶל־מֹשֶׁ֨ה אָמַ֜ר עֲלֵ֣ה אֶל־יְהוָ֗ה אַתָּה֙ וְאַהֲרֹן֙ נָדָ֣ב
  וַאֲבִיה֔וּא וְשִׁבְעִ֖ים מִזִּקְנֵ֣י יִשְׂרָאֵ֑ל וְהִשְׁתַּחֲוִיתֶ֖ם
  מֵרָחֹֽק׃ וְנִגַּ֨שׁ מֹשֶׁ֤ה לְבַדּוֹ֙ אֶל־יְהוָ֔ה וְהֵ֖ם לֹ֣א
  יִגָּ֑שׁוּ וְהָעָ֕ם לֹ֥א יַעֲל֖וּ עִמּֽוֹ׃

  And to Moses He said: ‘Come up to the LORD, you, and Aaron, Nadab, and
  Abihu, and seventy of the elders of Israel; and bow down from a
  distance; and Moses alone shall come to the LORD; but they shall not
  come; neither shall the people go up with him.’

Joshua is not mentioned here, unless, he was included as one of the "70 elders of Israel".

Later, it says:

Exodus 24:13-14:

  וַיָּ֣קָם מֹשֶׁ֔ה וִיהוֹשֻׁ֖עַ מְשָׁרְת֑וֹ וַיַּ֥עַל מֹשֶׁ֖ה אֶל־הַ֥ר
  הָאֱלֹהִֽים׃ וְאֶל־הַזְּקֵנִ֤ים אָמַר֙ שְׁבוּ־לָ֣נוּ בָזֶ֔ה עַ֥ד
  אֲשֶׁר־נָשׁ֖וּב אֲלֵיכֶ֑ם וְהִנֵּ֨ה אַהֲרֹ֤ן וְחוּר֙ עִמָּכֶ֔ם
  מִי־בַ֥עַל דְּבָרִ֖ים יִגַּ֥שׁ אֲלֵהֶֽם׃

  And Moses and Joshua his minister arose; and Moses went up into the
  mount of God. And to the elders he said: ‘Sit here for us, until we
  come back to you; and, behold, Aaron and Hur are with you; whosoever
  has a cause, let him come near unto them.’

I've bolded the words above to indicate that they are plural. It states that Joshua "arose" with Moses (I assume that it means that he got up in the morning to go with Moses, and not meaning that he rose with him to the mountain.) Then, instructing everyone, Moses says, wait for us until we return, implying that Joshua was to go with him. But it states that only Moses went up to the mountain.

So where was Joshua during that time?


texts:
One does not fulfill his or her obligation of lighting the menorah if it is 20 Amos above since it is not easily seen.

The Rambam in Hilchos Shabbas 17:15 writes that a beam over a mavoi with pictures and designs works even above 20 Amos since it is recognizable and attracts attention.

Why don't we apply the same logic by the menorah. If one is 20 Amos above why can't he hang a big sign to attract people to it?


texts: Minhag for married women to cover their hair in bed

texts:
I know(1) there is a practice in Chabad for married women to wear a tichel in bed (i.e., with their husbands). I would not be surprised if this is the same in other Chasidic groups, if not in other ultra-Orthodox groups as well.

My understanding is that one reason for this is the mystical idea that married women's hair attracts kelipos, or forces of impurity. (There may also be some influence from the story about Kimchit that "the rafters of her roof had never seen the plaits of her hair" [Talmud, Yoma 47a].)

My questions are:

1) How widespread is this practice? Is it universal in Chabad? Do groups other than Chabad in fact observe it?

2) What is the reason for it understood to be? (i.e., are there other reasons besides the mystical explanation?)

3) How strict is this considered? Is it known among these groups as halacha per se, or minhag, or chumra?

4) Bonus if anyone knows whether people in these groups actually follow this rule.

(I'll up-vote any answer that addresses one or more of these.)

Related: Married woman covering hair

Woman's hair covering in the home or in private

(1) From Chabad shiurim and personal conversations with Chabadniks.


texts:
Is it strictly necessary for a married woman to keep her hair covered in the following situations? If not, how important is it?

1) When alone in the house

2) When alone (or with husband) in the bedroom

3) When chinuch-age children are present


texts:
Are lice considered a chatzitza, an interruption between the body and an immersion pool (mikvah)? I got asked this question and thought they were not so because they were small and not dense, but I couldn't recall seeing anywhere a minimum size or density.

To clarify, the case is of a married lady immersing and later having a feeling she may have been infected with lice on her head at the time.


texts:
Does the satan know what crosses our minds and thus whisper to us what is in accordance with our thoughts to instigate us in harboring negative thoughts and committing sins?

Was also asked on Islam.SE

Can it be possible that satan has information on zillions of humans since creation in his memory, and he knows how to manipulate humanity based on that information(experience)?


texts: I am not Jewish but would like to visit a MO synagogue to pray occasionally on Shabbat. What is the best course?

texts:
I have studied Judaism for five years privately but also with the assistance of friends.  There isn't a shul in the city where I live so most Shabbats I pray at home.  Occasionally I have driven into a near by city about 35 minutes away to pray at a Conservative Synagogue.  I would like to visit a Modern Orthodox synagogue and perhaps pray there regularly when I can go.  What is the best course of action when visiting a MO shul?  Naturally people have questions when a new person shows up out of no where; I am not Jewish, I would have to drive, etc.  Should I contact the Rabbi first to explain?  Would it go over well to just show up? If it matters, I am a man.

I'll go ahead and answer some obvious questions up front.  To be clear, I realize I am not Jewish, and I do not have delusions that I am a member.  Simply put I wish to join alongside Israel and worship the one Creator and G-d of all, if I could meet a few nice people along the way who are willing to tolerate my presence that would be great as well.


texts: Why do we Daven for (יראת שמים) fear of heaven twice?

texts:
In the Birchas HaChodesh that we say monthly the Shabbos prior to Rosh Chodesh we say as follows:

Chaim Sheyesh Bohem Yiras Shomayim V'Yiras Chet and then in the same paragraph we later say Chaim Shetehei Bonu Ahavas Torah V'Yiras Shomayim.

Yiras Shomayim is the only thing that is repeated twice. Why is it repeated?


texts: Lashon Hara That 3 people have already heard

texts: Is it true that a derogatory statement that was already heard by 3 people or more, is not considered Lashon Hara? Such as saying that a Jew was charged with a certain crime, that more then 3 people know about? Please list sources.


texts: What is the Only Parsha not Lained ever on Thursday?


texts: What is the source of the 'elu devarim' text printed in siddurim?

texts:
The girsa of the Elu devarim text that appears in many prayer books after the blessings on the Torah cannot be sourced, so far as I can tell, to any particular rabbinic text. Here's the version that appears in siddurim:

אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר: הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה. אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶם בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן קַיֶּמֶת לָעוֹלָם הַבָּא: וְאֵלּוּ הֵן: כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וְהַשְׁכָּמַת בֵּית הַמִּדְרָשׁ שַׁחֲרִית וְעַרְבִית, וְהַכְנָסַת אוֹרְחִים, וּבִקּוּר חוֹלִים, וְהַכְנָסַת כַּלָּה, וּלְוָיַת הַמֵּת, וְעִיּוּן תְּפִלָּה, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ וּבֵין אִיש לְאִשְׁתוֹ וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם.

And here's the first mishnah in Peah:

אלו דברים שאין להם שיעור – הפיאה, והביכורים, והריאיון, וגמילות חסדים, ותלמוד תורה. ואלו דברים שאדם אוכל מפירותיהן בעולם הזה, והקרן קיימת לו לעולם הבא – כיבוד אב ואם, וגמילות חסדים, והבאת שלום בין אדם לחברו; ותלמוד תורה כנגד כולם.

As you can see, the first sentence is the same, but the second clause of the siddur text includes six items – hashkamat beit hamidrash, hachnasat orchim, bikur cholim, hachnasat kalah, lviat hameit, and iyun tefilah (six and a half, if we include the u'vein ish l'ishto bit of hava'at shalom) – that are not in the Mishnah. The reference given in some siddurim (eg. Artscroll and Koren Sacks) for the second clause is to Shabbat 127a. Here's that version:

א"ר יוחנן ששה דברים אדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא ואלו הן הכנסת אורחין, וביקור חולים, ועיון תפלה, והשכמת בית המדרש, והמגדל בניו לתלמוד תורה, והדן את חברו לכף זכות. איני? והא אנן תנן, אלו דברים שאדם עושה אותם ואוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא, ואלו הן כיבוד אב ואם, וגמילות חסדים, והבאת שלום שבין אדם לחברו, ות"ת כנגד כולם

So, we still haven't found a list that matches the siddur text; the first list from Shabbat is missing items that appear in the siddur and the Mishnah (kibud av v'eim, gemilut chasadim) and also includes items that are in neither the Misnhah nor the siddur (magdil banav l'talmud torah, dan et chavero). And the second list here is just the same as the second clause of the Mishnah. A note in Shabbes sends you to yet another parallel text, this time from Kiddushin 39b:

אלו דברים שאדם אוכל פירותיהן בעולם הזה והקרן קיימת לו לעולם הבא אלו הן כבוד אב ואם וגמילות חסדים והכנסת אורחים והבאת שלום בין אדם לחבירו ותלמוד תורה כנגד כולם.

But, alas, this version too is lacking several items (five and a half) from the siddur list – hachnasat leveit hamidrash, hachnasat kalah, bikur cholim, leviat hameit, iyun teffilah and the uvein ish l'ishto clause.
So, the text recited by many pious Jews every morning seems to be a mishmash – none of the would-be sources contain all the same items, and it it contains at least one item (leviat hameit) that does not appear in any parallel text. I feel like there might be a problem with reciting such a text in a ritual context as a representative of Torah sheba'al peh. Any thoughts, or illuminating manuscripts or whatever, that might help us understand this?


texts: Why would a siddur choose תתברֵך instead of תתברַך?

texts:
My siddur of choice is the סדור תפילת השלם but I am wondering about one bit of vocalization used therein.

In the davening of shacharit for both weekdays and shabbat, there is a sentence before shma which reads (without nekudot, intentionally)

תתברך...על שבח מעשה ידיך

on Shabbat, the second word is מושיענו while on weekdays, that word is replaced by יקוק אלֺקינו

While in the Artscroll and the siddur Rinat Yisrael, the nekudot under תתברך are the same, with a patach under the reish, in the Tfillat Hashalem, the weekday version reads with a tseirei (titbareich instead of titbarach) and not the patach of the Shabbat davening.

It is the same in all the copies of the siddur that I own and is clearly a choice, not a misimpression of a patach. Is there any any linguistic, grammatical, semantic or other distinction between the two words which would lead to a choice of one in one case, and the other in the other?


texts: L'dor Vador or Atah Kadosh in a heicha kedusha?

texts:
In a nusach Ashkenaz heicha kedusha, does the chazzan finish kedusha with l'dor vador or atah kadosh?

To be clear, I'm asking about the chazzan, when lechatchila doing a heicha kedusha. Not about an individual who comes in late and I davens along with the chazzan.

I used to daven in a minyan that always used a heicha kedusha and they said l'dor vador. However, i was discussing it with my father over Shabbat and he said that he saw somewhere that you're supposed to say atah kadosh.

I see reasoning for both sides. It serves as the chazarat hashatz and kedusha is said, so follow the normal formula. It also serves as the chazzan's personal Shmoneh Esrei, so he should follow the normal formula.

What do sources say about this?


texts: Where do the words יְרִידַת הַדּוֹרוֹת come from?

texts:
There is a term in Judaism called יְרִידַת הַדּוֹרוֹת, the diminishing spiritual level of subsequent generations.

Where do the words יְרִידַת הַדּוֹרוֹת originate from? Is it posuk, mishna or gemara etc.?


texts: דבתם רעה or דבתם הרעה?

texts:
On Berayshit 37:2, the Torah says:

  "וַיָּבֵא יוֹסֵף אֶת־דִּבָּתָם רָעָה אֶל־אֲבִיהֶם"

According to proper grammar, shouldn't it have said dibbatam ha'ra'ah since ra'ah is modifying a definite noun?

The definite accusative marker את along with the possessive suffix -ם are evidence that dibbatam is a definite noun.


texts: Can an immersion heater be used to kasher a sink? Does anyone have experience with this?

texts:
Normally, to "kasher" or "kosherize" a metal sink (from non-kosher to kosher, or before Passover), you clean it out well, make sure it's used for nothing hot for 24 hours, then pour boiling water all over it.

At one point I got tired of shlepping kettles from stovetop to sink, and started thinking: what if I just filled the sink with water, and added in an immersion heater till the whole thing bubbled over?

Has anyone tried this? Is it halachically effective? safe? Practical?


texts: Looking for midrash on the reason why Avraham bought Machpelah

texts:
In Bereishit 23, Avraham buys Maarat HaMachpelah for four hundred shekels even though Ephron generously offers to give him the cave for free.

I recall there being a midrash that explains the reason that Avraham bought the cave instead of taking up Ephron's offer (something about so later no one could take it back), but I can't find it.

Could someone locate the midrash for me?


texts:
The United States has Secretaries for foreign affairs (called the Secretary of State), defense, agriculture, the treasury, commerce, education, and more.

Similarly, Israel has ministers for foreign affairs, health, diaspora affairs, finance, internal security, agriculture, and more.

In Tanach, we find a few people described as שר צבא, the minister of the army, including יואב and סיסרא.

In the government of the pharaoh of Joseph's time, the only ministers we find are the minister of animal slaughterers (Genesis 37:36, Rashi), the minister of butlers (40:2), and the minister of bakers (ibid.). That the Torah saw fit to include mention of three food ministers and no others seems to be telling us something. Do any commentators discuss this phenomenon? What do they say?


texts: When I was leading the conclusion of the Shabbat service yesterday, I asked someone to light the Chanukkah candles, who asked me if we rather did havdalah first. I know that in a synagogue setting we start with the Chanukkah lights and only after that we do havdalah. However, how can we light the Chanukkah candle, a seemingly forbidden work, before the havdalah? Why is this reversed order in the synagogue?


texts: How can anyone hold that Tza’ar Ba’alei Chaim is d’Rabbanan?

texts:
The Gemara (Bava Metzi’a 32b-33a) discusses the prohibition of tza’ar ba’alei chaim, causing pain to animals, and whether it is from the Torah (d’Oraisa) or from the Rabbis (d’Rabbanan), concluding that it is a dispute amongst the Tannaim - most notably, R’ Yosi HaGlili holds of the latter view. In that discussion, the foremost source for the view that it’s d’Oraisa is the obligation to unload one’s animal (Shemos 23:5), while R’ Yose HaGlili disagrees with that proof on grounds that we’re concerned with the owner’s loss, not the animal’s pain. The succeeding Gemara addresses various sources, but they all have to do with unloading animals.

Other commentaries bring other sources for tza’ar ba’alei chaim, including:

Bilam being rebuked for hitting his donkey (Bamidbar 22:32 - Moreh Nevuchim 3:17)
Not muzzling an oz (Devarim 25:4 - Shitah Mekubetzes, Bava Metzi’a Ibid.)
Just as HaShem is merciful to all creatures (Tehillim 145:9), so should we (follow in His ways, Devarim 28:9 - Chasam Sofer to Bava Metzi’a Ibid.)

We then have three different sources for the prohibition against tza’ar ba’alei chaim. How, then, can R’ Yosi HaGlili possibly hold that it’s not from the Torah? How does he respond to these sources?

 It is noteworthy that the Sefer HaChinuch (550) uses Tza’ar Ba’alei Chaim as a reason behind the prohibition against plowing with two different animals. However, I did not include that in the question as he begins by quoting the Rambam’s reasoning, that one who plows with them together may come to crossbreed them, itself a prohibition. Presumably R’ Yosi HaGlili would explain similarly.


texts:
Is there a good children's parsha book that's focused on pshat, not midrash?

Something like a Little Midrash Says, but based on just the psukim (simple verses), not all the medrish?


texts: Why do we serve Arbes - chickpeas at a Shalom Zachor?


texts:
If Reuven borrowed money from several people, and has enough money to pay back all the loans, just not all at the same time (say, for example, if he has money tied up in real estate or something), are there rules that dictate who should get paid first?

Let's say....

Shimon is Reuven's brother
Levi lent Reuven more money than anyone else did
Yehudah's loan is the most recent
Reuven's debt to Yissachar is the smallest (and the only one that can be paid in full, at this time)
Zevulun has been owed money by Reuven for the longest time of all the debtors

Would any of these cases (or any other) require Reuven to pay back any one debtor before any other?


texts: What is the "way of peace" Rash"I cites on Bereishit 50:16?

texts:
Rash"I on Bereishit 50:16 explains the part in the verse where the brothers say, "Our father told us to say...". Rash"I says that they altered the matter for the way of peace, because their father never issued this commandment.

What is the "way of peace" implied here? (I know that there is a rule that one is allowed to lie for the sake of peace.)


texts: In the movie the Big Lebowski Walter explains that he is shomer shabbos and that he can't "roll" (meaning bowl) on shabbos. My question is, if he were able to get to the alley without violating shabbos and if he were allowed to bowl for free, other than possibly uv'din d'chol, is there any reason he can't bowl on shabbos?


texts: In most Sidurim there is a Yehi Ratzon at the bottom of Refaeinu that one can add in to pray for one who is sick. I have never heard a Chazzan say it during the Chazaras Hashatz. Suppose a Chazan wants to pray for Shul's list of Cholim. Would he be allowed to say it during the loud Shemona Esrei? If yes then why is it not done? If not what is the reason?


texts: Changing customs from a Holy place to a non-Holy place

texts:
The mishnah in Pesachim (4:1) says:

  הַהוֹלֵךְ מִמְּקוֹם שֶׁעוֹשִׂין לִמְקוֹם שֶׁאֵין עוֹשִׂין, אוֹ מִמְּקוֹם שֶׁאֵין עוֹשִׂין לִמְקוֹם שֶׁעוֹשִׂין, נוֹתְנִין עָלָיו חֻמְרֵי מָקוֹם שֶׁיָּצָא מִשָּׁם וְחֻמְרֵי מָקוֹם שֶׁהָלַךְ לְשָׁם. וְאַל יְשַׁנֶּה אָדָם, מִפְּנֵי הַמַּחֲלֹקֶת:

  One who goes from a place where they do [work], to a place where they do not do [work], or from a place where they do not do [work] to a place where they do [work], we place upon him the stringencies of the place he came from, [or] the stringencies of the place that he went to. And a man should not deviate [from the established customs of a place], on account of [the] disagreement [to which such conduct may lead].

We see from here that a person should go with the common custom of the place they've traveled to, so long as it doesn't lead to a leniency.

Unfortunately I don't have much to go with. Someone told me that there is an idea somewhere, he believes in the gemarra, that this doesn't apply if going from a Holy place/מקום קדוש to a non Holy place/מקום שאינו קדוש. I guess an example would be from Eretz Yisroel to Chutz LaAretz. This doesn't seem correct to me, but he was quoting someone reputable, so I assume someone says it...somewhere. Even if it's not halacha lema'aseh...:-) Where can I find such an idea?


texts: Does anyone have the dance steps for the Lashon Horah?

texts:
Years ago, I attended an Israeli dance program at Camp Blue Star which had a 3 day Israeli dance program where they brought in various Israeli dance teachers who taught us some of the new and reviewed older Israeli dances. I learned that there are several variations on the popular Israeli dance called the "Hora."
The hora is a "circle dance" (as opposed to couples dances or line dances, etc.) However, there are numerous variations to the hora and they all have names such as "The Yemenite Hora", "The Galil Hora" , "The Sprinkler Hora" (In Hebrew known as "הורה ממטרה" for those dancers, around.) I used to have a book that described many of these dances.
One Hora, in particular, I couldn't locate. It is called the Lashon Horah. I assume that this is a dance that has something to do with the tongue, in some way.
Can anyone describe, briefly, who may have choreographed the Lashon Horah and when, as well, as perhaps, give a brief description of what it looks like? I'd be especially curious as to why this horah was named the Lashon Horah.

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


texts: "Hello" and "sincerely" when writting letters

texts:
Not sure if this falls on the side/outside of the scope of this page. If so, let me know, and I can delete.

I have heard of shalom aleichem among people and the reply aleichem shalom, or simply shalom.

Does one use this in letters, and then what? Typically in English tradition one could use for example:

  Dear Professor Adam Jack, | Dear Sir or Madam, | Hello, | etc.

  It is with great expectations …

  Sincerely, | Sincerely yours, | Best regards, | etc.
  John Doe

Is it tradition to use Hebrew, when rest of text is in English, for letters as in for example:

  Shalom aleichem,

  It is with great expectations …

  Shalom,
  John Doe

How does on start/end letters in this context?


texts: How to proceed when there was no Minyan to begin with?

texts: Recently I was in a Shul for Friday Mincha. As soon as there were 10 adults they began Ashrei. In the 2nd Bracha of the Chazan repeating Shemona Esrei they realized that one of those that they counted as an adult was first going to be Bar Mitzva in a few weeks. Thus there were really only 9 adults participating in this Minyan. What is the proper way to proceed in such an instance?


texts: can a nida apply eyedrops to her husband?

texts: A nidah is not allowed to touch her husband directly. how about something like dropping eye drops into her husband's eyes (ex. not sick. just for mild dry eyes, no one else can do it). Is this included in the prohibition?


texts: Is a bat kohen allowed to go to cemetery?

texts: Besides the permitted reasons for male kohen, is a bat kohen allowed to go to cemetery for other reason?


texts: According to Jewish sources: which language came first, Hebrew or Aramaic?

texts: I've heard that Aramaic and Hebrew are similar languages in vocabulary, syntax, and structure. There is, however, some debate about which is the older, or original, base language. After a bit of searching, it looks like both languages came into use at around 1200 BCE. Do Jewish texts or rabbinic sources provide any further information about which of these languages is older and, perhaps, the original?


texts:
Is the Murex trunculus (used by Ptil Tekhelet) found exclusively at the Kineret? Or is at found at the Kineret as well as other locations?

The reason I am asking this question is because the Arizal writes (Shaar Maamare Rashbi pg. 120- new version) writes that the Techelet comes from the Kineret. If so, according to the Arizal (based on msh210's answer) the Murex trunculus could not be the real Techelet.


texts: Although there are many places to find the Tanach online, I'd like to find one where qamatz qatan is specially marked. Preferably free, of course, though I'll take what I can get. Does anyone know of such a site?


texts: When was the last time when we had 4 consecutive leap years when Matot and Masei were read separately?

texts:
I noticed that the only times that parshat Matot and Mas'ei are read separately outside Israel is during a leap year when the first day of the previous Rosh Hashannah occurred on Thursday. This would mean that the 1st day of Pesach was on either Sunday or Tuesday.

This year and the previous 3 leap years (5765, 5768 and 5771) all had Matot and Mas'ei separate. So including this year, there were 4 consecutive leap years when this occurred.

Has this pattern ever occurred previously since the current Judaic calendar was established? Is there any forseeable repeat of this pattern?


texts: What to do with the Cross on the Chess King?

texts: Many (perhaps most) Chess sets come with a King piece that has a cross on the top of it. Is there any problem with owning or using such a chess set? Should one break off the cross?


texts: Do you make a boreh nefashot on yogurt according to sepharadim? Is it treated like a liquid, like ice cream, or as a solid? This is in relations to the time needed to eat it. If it's liquid, you wouldn't make boreh nefashot, because you can't eat yogurt that quickly.


texts: In todays generation when there is leftover bread or Challah we often discard it. As bread is the food for life there are those that either feed it to the birds, make kugel, breadcrumbs, etc. instead of discarding it. Is there an Issur of throwing bread away?


texts:
There are people who wear tefillin all day (see related question When did people stop wearing Tefilin all day? and the comments to it.)

For one or two reasons many remove tefillin before Mussaf on Rosh Chodesh.

What do those people who wear tefillin all weekday do on Rosh Chodesh?


texts: Orthodontics and period between eating fleischig and milchig

texts: Since orthodontics often impose many artificial little crevices and wires and generally make one more susceptible to having bits of food stuck in the mouth for extended periods of time, is it advisable to wait longer than the normal six hours between eating fleischig and milchig?


texts: Does a bechor needs to have younger siblings? Is he still be a bechor if he happen to be the only son in the family?


texts:
What is the basis of the change in Rashi's letters from the standard Hebrew ones?

And if it was something that was dependent on a specific factor then, why weren't they changed back?


texts: Are there "don't read X but Y" that differentiate between Tzere and Segol or Patach and Kamatz?

texts:
To continue the Nikkud saga (thanks Kazi and Double), many (Kabbalic something) books speak of the huge spiritual differences between similar vowels, like Kamatz is [Kabbalically from] Chochmah and Patach is [Kabbalically from] Binah.

Are there examples of "אל תקרא א אלא ב" that are based on the differentiation between vowels we pronounce identically (in contemporary Israeli form), like Segol and Tzere or Patach and Kamatz?


texts: Who were the 'mixed multitude' that went up with the children of Israel in Ex 12:38?

texts:
Who were the 'mixed multitude also went up with' the children of Israel in Exodus 12:38?

Were they part of Israel?

What does Judaism, Jewish tradition say about this mixed multitude?


texts: Can I use the Flavia coffee machine in my workplace?

texts:
There is a coffee machine (also makes tea and hot chocolate) in my workplace that uses individual packets (not pods) for the drinks.  I do not know what the mechanism is for turning that into a drink (beyond that hot water is run through the packet) and am not authorized to take the machine apart to look.  I imagine there must be something that punctures the packet, like in a Keurig machine; whether that part gets heated in the brewing process is unclear.

The company says that its coffee and tea packets are kosher, but notes that the ones for hot chocolate and latte mix-ins are not.  So if none of my coworkers drank cocoa and latte it'd apparently be fine, but that's not the case.  I'm aware of this question about Keurig machines, but I don't know if the mechanism is the same so don't know if the answer there would apply to this kind of brewer.

What would I need to do to be able to use this shared device in a kosher manner?

(Of course I'm not seeking p'sak.  I just want to know what the issues are -- has anybody already addressed this?)


texts: Should I rend k'riyah if I witness the death of a non-relative? If so, what's the procedure?

texts:
In another question, Chalutznahal cites Yoreh De'ah 340:5, which says that when I witness a fellow Jew die, I must rend my shirt out of sadness. And British Rabbi Dr. Moshe Freedman brings this down as practical Jewish law.

Is this really the prevalent practice among Ashkenazim nowadays?

Please do post an answer; if you don't, at least please post a comment about what you've seen people do.


texts:
Someone mentioned that there is a statement of our Rabbis, "There is nothing on earth that is not hinted at in the Torah."*

Does anyone know where such a statement can be found?


texts: Why do we count up (1-49) instead of counting down (49-1)?

texts:
I've heard an answer that makes a comparison to the reasoning for why we light Channukah candles upwards (1-8) from Shabbat 21b:

מעלין בקדש ואין מורידין
"we go up in holiness and don't decrease"

Is that legitimately the reason for our practice of counting upwards 1-49?

Are there additional reason(s) for counting upwards 1-49,
perhaps brought down by the Talmud/ Rishonim/ early Acharonim etc?


texts: In a recent conversation a friend indicated that Rav Hai Gaon was a well known kabbalist, while another friend pointed to his teshuva [teshuvas ha'geonim 115] to indicate that he was not [and wikipedia seems to agree]. Is there any source that supports the claim that he was in fact a kabbalist?


texts: How do you decide how the aliyos should be arranged when there are not sufficient yisroelim in a minyan?

texts:
(This is a question based on an event. A shaaloh was asked. The object of the question is to examine the underlying reasons for the dinim in the situation.)

A family minyan meeting once only on Shabbos day, consists mainly of Kohanim and Leviim. There are enough others to give the following aliyos to the Torah: Kohen, Levi, Yisroel, Yisroel, Yisroel, Yisroel but there is no other Yisroel to make up the seven. There is a Levi for Maftir.

What are the factors that govern how the aliyos should be arranged?

Obviously the seventh must be a Kohen or Levi. Is it permitted to call him last?


texts:
According to Bruchos 34a, one should initially refuse to Daven for the Amud, so as to feel unworthy of the duty and to not look too eager to do it. The first time one is asked he should refuse, the second time he should hesitate and the third time he should rush to do it.

How does this work in practice?

Does it apply every time a Gabay asks you to Daven, or just the first three times the Gabay ever asks you? Do you need to refuse if a different Gabay asks you?

Isn't this a burden on the Gabay?


texts: Makers and Creators: Job 35:10 & 12:1 Kohelet singular v.s. plural

texts:
After reading the description of the Zohar from the Chabad website, I got confused:

What is the correct translation for Job 35:10: 'My Maker', ' Our Maker', or Makers?

After searching the internet I crossed some more verses: like
Kohelet 12:1 בוראיך of which some say the word Creator is plural.
Is this true or false?

Isn't Adonai Elohim the only Creator and Maker of all?!
Could someone explain what is meant by these plural references?


texts: Mishloach Manot - why the word Mishloach is used specifically

texts:
It appears that the Halacha does not emphasize the importance of actually "sending" the Manos, they can be handed or eaten in place.

Moreover, the word לשלח is used in the Torah as "to expel", e.g. Adam was expelled from Eden or a divorced woman is "expelled" from her husband and its usage here is strange.

Why in the Meggila the action of giving out Manos is called specifically Mishloach - does it have to be far away, does it have to be by a messenger or else?

Of course, this question is based on the assumption that the Sages chose the words very carefully, and every word hints on specific applications.


texts: When davening alone one should read Kriat HaTorah without the Brachot from a Chumash. When doing the same on a day when the Haftara is read, should one also read the Haftara but omit the Brachot, should one completely omit the Haftara, or should one read it with the Brachot?


texts: Why does the Mishnah use the terms poor person and homeowner when discussing carrying on Shabbat?

texts:
This first Mishna in Shabbat (2a) describes the transfer of an item from a private domain to a public domain. The Mishna describes the individuals involved in this transfer as

העני עומד בחוץ ובעל הבית בפנים
The poor person stands outside, in the public domain, and the homeowner stands inside, in the private domain.

There are many other labels which could have been used including generic names (eg Reuven and Shimon) labels related to the act (machnis/motzi). Why did the Mishna choose to use the specific labels of poor person and homeowner?


texts: If one borrowed 4 eggs from a neighbor, and found a bloodspot in one of them: Must/may he return 4 eggs or 3 eggs?

texts:
If one borrowed  4 eggs from a neighbor, and found a bloodspot in one of them:
1- Must/may he return 4 eggs or 3 eggs?

2- If he returns 4 clean eggs, wouldn't this be an issue of Ribbis, since he is returning more than he received. He received 3 clean eggs, and one unclean egg, and is returning 4 clean eggs.

Bloodspots in Eggs

R' Moshe Feinstein ZTL ((Igros Moshe, Yoreh Deah 1:36)) says, (cited in the linked article) that Mei’ikar hadin removal of the blood spot would suffice. However, it is a proper practice to dispose of the entire egg even today.

This would IMHO still render the bloodspot egg of less value than the clean eggs.


texts: Mentioning our sins on Shabbos Rosh Chodesh

texts:
During every Shemoneh Esrei of mussaf, we pray that the Beis Hamikdash be rebuilt. However, only on Yom Tov do we mention that it was destroyed due to our sins - ומפני חטאינו. On Shabbos, and on Rosh Chodesh, we don't mention this.

However, when Shabbos and Rosh Chodesh coincide, we do mention our sins - ולפי שחטאנו.

If neither Shabbos nor Rosh Chodesh demands a mention of our sins, why does the combination require it?


texts: Do parts of a minor fast start before morning?

texts:
I've always understood that minor fasts run from morning (a bit before dawn) until nightfall.  An answer to What activities (other than eating and drinking) are forbidden on minor fasts?, however, cites the Mishnah Berurah as saying:

  [A] pious person should be stringent on all of them as on Tish'ah Be'Av, but if one of them falls on the evening when [a man's wife is due to] immerse, he should fulfill his obligation.

I wondered how this could even be an issue -- a woman immerses at night, so by the time she's home from the mikvah the fast would surely be over.  Joel K there speculated that the MB might be talking about the night before (e.g. the night between 9 Tevet and 10 Tevet).  I also note that the MB is talking about a pious person, not necessarily halacha.

This all leaves me confused about pre-fast activities.  According to halacha, which if any fast-day changes begin before the start of the fast in the morning?


texts: Why do we make the non-havdalah Brachos at havdalah if they're not necessary for the mitzvah?

texts:
As discussed here, not having spices or a flame does not prevent one from doing havdalah.

All of them have their reasons for being a part of the service (see this Aish article, point #5, for those reasons), but they all seemingly have nothing to do with havdalah so much as the exiting of Shabbos in general. In light of that, why don't we just make the havdalah brachah and say the other Brachos at some other point during the night? Is it just for convenience, that since we're sitting down to do this mitzvah, we might as well do the others also, or is there some deeper reason that they should be done together?


texts: Where does R' Ovadia Yosef write that women can contribute towards a Minyan for lighting the Menorah?

texts:
I know there is another question that discusses others sources:
I am specifically looking for the source in יביע אומר quoted in ילקוט יוסף תרעא:טו

בית כנסת שעדיין לא הגיעו המתפללים להתפלל מנחה בערב שבת, ויש שם רוב מנין, וגם כמה נשים הנמצאות בעזרת נשים שבבית הכנסת, אפשר לצרף את הנשים למנין עשרה להדלקת נרות חנוכה שבבית הכנסת, ובפרט כשיבואו אחר כך עוד אנשים ויהיה מנין בבית הכנסת.
[לפי מ"ש הר"ן (מגילה יט:) שכיון שהנשים חייבות במקרא מגילה ומוציאות את האנשים, ודאי שמצטרפות עם האנשים למנין... וראה עוד בשו"ת יביע אומר ח"י בהערות לרב פעלים ח"ב סימן סב].


texts: I heard someone once mention that chazal tell us that it is a mitzvah to review, know, or study secular history. Is that true?


texts: who says "baruch hu uvaruch sh'mo" before birkas hamazon

texts:
Ashk'nazi prayer books generally include the line

  ברוך הוא וברוך שמו

after the zimun (invitation to say birkas hamazon and before the actual birkas hamazon. It generally (in my experience) is preceded by the instruction:

  יחיד אינו אומר

yachid eno omer, which means "an individual does not say" or "someone alone does not say"; the word yachid is often used to refer to someone not part of a minyan.

Who should say this, and who should not — and why?

Ideas that come to mind are:

Anyone included in a zimun should say it, but not someone saying birkas hamazon without a zimun.
Anyone saying birkas hamazon with another says it, but not someone alone.
Anyone included in a zimun of a minyan says it, but not someone saying birkas hamazon without a minyan.
Anyone leading a zimun (the m'zamen) says it, but no one else.

I'd appreciate any argument or, especially, source. Naturally, for practical guidance, each person should rely on his rabbi rather than answers here.


texts: Why was there a distinction made for women captives?

texts:
In Numbers 31, God tells the Israelites to wipe out the Midianites (and incidentally, Balaam) by killing every male. But they spared certain women (v17-18):

  Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known man by lying with him, keep alive for yourselves.

Why did they spare these women (and not men who had not known women intimately)? And would this apply to women who may have been raped? How would they have told the difference, especially in a culture that may have been promiscuous?


texts: May one put tefillin on an uneducated Jew without first explaining to him the laws of keeping his body clean and conveying to him the seriousness of the sanctity of tefillin (is that even possible?)?


texts:
A while back I asked a question about whether Cain was an idol worshiper (something I long suspected), and the answer seems to indicate that he probably wasn't (notwithstanding the fact that he wasn't very righteous). The first obvious reference to a specific idol in the Tanach seems to be Laban's in Genesis 31.

Who was the first person to specifically worship an idol, or at what point in history was idol worship first established? I can see a few obvious options:

Idol worship was established before the Flood, but this fact is not specifically mentioned in the Tanach.
Idol worship was established after the flood, but before Babel.
Idol worship was instituted at Babel.
Idol worship arose after the dispersion of the nations at Babel.

I am specifically asking about situations in which someone intentionally chose to worship a being other than HaShem, not general issues of sinning, worshiping ineffectively, or otherwise violating commandments.


texts: Looking for good book/sefer on Kilayim of clothing

texts: I'm looking for a few good seforim on Hilchos Kilayim of clothing. I would love a sefer that works through the Shulchan Aruch as well as a sefer that deals with the Halachic issues of kilayim of begadim as they apply to today's clothing. Hebrew or English is fine.


texts: When does the cantillation for Ester and other books change?

texts:
Sometimes people read some verses in Ester and other books in a different cantillation. For example, in Ester, some read the verse of "אשר הגלה מירושלים" to the tune of Eichah, and the Mishnah Brurah 690:52 says to read "בלילה ההוא נדדה שנת המלך" loudly. Similarly, in Haftaras Chazon (the haftarah for Devarim), some read most of it in the tune of Eichah.

Is there a complete or partial list of the changes in cantillation for readings?


texts:
During Pesukei D'zimra, we say a series of chapters from Tehillim. When we recite chapter 150,  the final pasuk (kol haneshama...) is said twice. The ArtScroll Machzor (unlike the everyday ArtScroll siddur, which is silent on the subject) says,

  "Having now concluded the six psalms that are the main part of Pesukei
  D'zimrah, we repeat the last verse to signify that this section has
  come to an end (Avudraham)."

Is there any other time in davening where a "section comes to an end" so we double up a pasuk to signify that?


texts: The Ketzos Hashulchan 126:3 discusses issues with teeth becoming a concern of protecting one's health. Do Poskim today suggest the frequency one must visit the dentist to preemptively protect one's health or is it only an obligation to go when there is currently an issue?


texts: Source for Chosson & Kallah holding hands after Chuppa

texts:
Is there any source for the Chosson & Kallah to hold hands between the Chuppah and the Yichud Room?

Why is this not included in the prohibition of displaying public affection?


texts: I'm not certain if it's medication or not. I'm speaking of plain, non-flavored powder capsules.


texts:
There is a Halacha of Migu, which comes up in many masechtot.
See here.
My questions is: logically, it seems that a Migu should work and it makes a lot of sense.
However, is there a special verse that we learn this from, a Halacha L'moshe Misinai, or just a logical argument?
(I know there is a Gemara in Kesubos that says that Hapeh Sheaaar is a Svara, but is it the same by all Migus?)
Thanks so much in advance.


texts: Where could I find the Igros K'naos regarding Rambam's works for free online? In particular I am looking for a quote from Radak about the aggados there. A screenshot of that page would suffice.


texts: When is the earliest time one can pray in the morning?

texts:
Possible Duplicate:
  Davening Shacharis?

When is the earliest time one can pray (the Shemone Esre) in the morning?

Reciting Keriath Shema' has its own rules, and I understand you may need to recite it again later, and you may need to don Tefillin and Tallith later as well.

But what is the earliest time one can fulfill one's obligation to pray in the morning, and according to whom? I'm trying to break this down to its simplest elements, so forgive me if it's not really that simple of a question.


texts: When and why did we stop wearing sackcloth?

texts:
When and why did we stop wearing sackcloth in times of mourning and other times of distress (e.g., when fasting for rain)?  (I presume sackcloth was quite uncomfortable.)  Sackcloth is mentioned in the Torah in Bereshis 37:34 (Yaakov put on sackcloth after getting Joseph's coat of many colors dipped in blood), and is also mentioned in a couple of dozen places in various other Books of the Bible.
(Since writing this, I've heard that in recent past (in memory of the living) when fasts were called in Israel, at least some wore sackcloth.)


texts: Where can find the Iggeret Hashemad of the Rambam online in English? There are lots of scholarly resources talking about it, but I am unable to find the words of Rambam complete in translation.


texts: Is modern-day Lebanon considered part of Eretz Yisrael?

texts:
Related to What are the Halachic boundaries of Eretz Yisroel? but that doesn't address my specific concern.

Is modern-day Lebanon considered part of halachic Eretz Yisrael?

Believe it or not, there are Jews in Lebanon. Do they follow minhagim of Israel or the Diaspora?


texts: What is the most comprehensive Gemara available today?

texts:
In terms of the number of Rishonim and Acharonim printed, along with the Rif and additional modern clarifying mevuarot, what is the most comprehensive גמרא available today?
I'm referring to those with the standard tzuras hadaf.


texts: Permissibility of images of celestial bodies

texts:
There is precedent in halachah that one may not create images of celestial bodies such as the moon and stars; see here for background. This is derived in the Gemara from the pasuk "Do not make [images of that which is] with me."

EDITS FOLLOW

Given the following mitigating factors, would accurate flat images of such bodies be permissible to create today?

The context of the pasuk relates to idol worship, and worship of celestial bodies is negligible in the West today
The inclusion of flat images in the Biblical prohibition altogether is subject to disagreement among the Rishonim (see Gershon's answer)


texts: Marriage Where Witnesses can Never be Found

texts:
Suppose a Jewish man and Jewish woman end up stranded on an island in the South Pacific as a result of a plane crash or ship wreck, with no other survivors, and no hope of rescue.  In fact, respective families had already said Kaddish for them.

As a result of struggling to survive over the years, the two eventually fall in love.

Is there any way they can declare themselves married in God's eyes alone?


texts: Michvar goats' sneezing from Jerusalem incense?

texts:
Tamid chapter 3 says (in my own free translation):

  One could smell from Y'richo the scent of the blend[1] of the k'tores. Rabbi Eliezer b. Diglay said, "Father's house had goats on Mt. Michvar that would sneeze from the scent of the blend[1] of the k'tores."

[1] or maybe "blending"

How do we understand the statement of Rabbi Eliezer b. Diglay?

Mishnayos use exaggeration. We see that earlier in the same chapter of Tamid, where it says "they watered [the sheep for] the tamid with a golden cup", which some interpret as being an exaggeration. So perhaps the first statement about the k'tores can be understod as an exaggeration — or, indeed, perhaps it is true literally. After all, Y'richo is only some fourteen miles from Y'rushalayim: perhaps a good breeze can carry a strong smell that far. I don't know.

But the statement of Rabbi Eliezer b. Diglay is a personal anecdote about goats his own family raised. I don't see how we can understand a personal anecdote as an exaggeration. On the other hand, it seems unlikely to be true literally: Michvar, the Rishon L'tziyon says, is Ya'zer, in Gad, across the river. While Ya'zer's whereabouts are not known for certain (AFAIK), it's listed as being on the boundary of Gad, and Wikipedia, at least, claims that it's on the eastern boundary. (Any better source for that claim?) And he's not saying merely that there was some remnant of scent left there, but rather that it was strong enough to make goats sneeze.


texts: What modern-day hygiene products are prohibited on Yom Kippur?

texts:
What, if any, modern-day hygiene products are prohibited "oils" on Yom Kippur?

Are deodorants and perfumes in this category? What about medical ointments?


texts:
Does the Torah model of society value concepts such as liberty and democracy, or does it value a model based on Communism i.e. a non-materialistic, equality-based society etc.?

Torah and Rabbinic sources please.


texts: Are there leviyim in the Beta Israel Community? If so, how does their role in the Beta Israel Community differ from other Jewish Communities? (Do they get the second aliyah, etc.)


texts: Why does the Mishnah record the significance of the fifteen steps but not the twelve steps?

texts:
Middos 2:3 relates that there were twelve steps in the Cheil:

  וּשְׁתֵּים עֶשְׂרֵה מַעֲלוֹת הָיוּ שָׁם

  There were twelve steps there.

Later, in Mishnah 5, the Mishnah relates that there are fifteen steps connecting the Ezras Nashim to the Ezras Yisrael, but it also adds the significance of this number:

  וַחֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת עוֹלוֹת מִתּוֹכָהּ לְעֶזְרַת יִשְׂרָאֵל, כְּנֶגֶד חֲמֵשׁ עֶשְׂרֵה מַעֲלוֹת שֶׁבַּתְּהִלִּים

  There were fifteen steps going up from in [the Ezras Nashim] to the Ezras Yisrael, corresponding to the fifteen ascensions in Tehillim [120-134].

Why does the Mishnah relate special significance to these fifteen steps, but not the earlier twelve steps?


texts: Does Having Torah classes run in the background or while multi-tasking count as limmud Torah where a bracha would be required to be recited if you are not totally focused on the shiur but catch various ideas intermittently?


texts: Granted one needs to have a good background in the Talmud, Halacha and Tanach, where does one start to learn Kabbalah after mastering the things stated above?


texts:
Which is a more severe aveira, murder or chilul (desecrating) Shabbos?

On the one hand we know that murder is Yeheraig V'al yaavor (one of the 3 capital crimes for which one must give up his life). Chilul Shabbos is not.

On the other hand, The punishment for Chillul shabbos is Skilah (stoning), whereas murder is punished by sayif (the sword). Since skila is more severe than sayif it would seem that Chilul shabbos is more severe. (see Sanhedrin 49-50).

RELATED: Murder in Eretz Yisrael


texts: Is the proper phrase to console a mourner always the plural המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים or should it be changed depending on whom it is said to (singluar, feminine, etc.)?


texts: Were there any living students of R. Avraham Yeshaya Karelitz on April 8, 2015, 20 Nisan, 5775?


texts:
I was in Israel last summer (Rehovot) visiting a close friend and his wife. In one of our very long conversations with them she said, "I would say I am not Jewish, but I am a Zionist". (demographically she was a Jew) I asked her if it meant that she was not religious but identified more with the Jewish people as an ancient community. And she said something like "yeah, not exactly.." and they broke off. What is the difference?
Apologies if my question doesn't belong here.


texts: Can possibly "meaty" rice be used in sushi rolls?

texts:
I know that there is a prohibition to eat meat and fish together. But, I'm not sure if this prohibition applies to these two actual items or to other items that may have touched one of these two.

For example, let's say someone served rice on someone's plate and on that plate was a piece of chicken. The rice was not mixed with the chicken, but it touched it on the plate, and may have absorbed some of the chicken taste. We are not sure if it did or not. The sushi chef tastes the rice, and it doesn't taste like there is any chicken taste. But, then, again, that's one person's opinion. We know that it was next to the chicken at some point.

Can the sushi chef (who may be Jewish) use that rice to make sushi (with fish) rolls, or would this be a prohibition of eating meat with fish?


texts: If a renter is leaving their apartment and does not know who will be renting it after they leave, can they take their mezuzot?

texts:
If a renter is leaving their apartment (owned by a non-Jew) and does not know who will be renting it after they leave, can they take their mezuzot?
I have only found discussions when it is known who is moving in--a Jew, a non-Jew, a secular Jew, etc etc. I cannot find anything on what to do when the person leaving has no idea if a Jew or non-Jew will be moving in. I live in the United States, in an area with Jews but not predominantly so.


texts: As far as I know, married women have to cover their head for tzniut (modesty). A common way to do this is by wearing a wig. But sometimes the wig looks even prettier than the women's hair. Wouldn't this be more provocative?


texts: Mincha after plag hamincha without minyan

texts: It is Friday Night. The shul is due to daven Mincha at 7.30pm, but Plag Hamincha is 7.37pm. The Shul is two short of a minyan and the decision is taken to daven Mincha privately. It is now 7.45pm (and so past Plag Hamincha). After which, two more arrive and a minyan is then formed for Mincha. After davenning Mincha, they then decide to daven Maariv even though it is still not sunset let alone nightfall. Were they in error?


texts: When one is home alone, does the Torah discourage the eating of bizarre food mixtures?

texts:
Note: If you're going to be eating a meal soon, you might not want to read this question, and you (especially) might not want to click through to the "Secretive food concocting" Wikipedia article. Why? Lest you lose your appetite. Instead, you might want to bookmark this question and read it later.

Here is a question about "secretive food concocting".

The anonymous author of the Halacha For Today blog writes:

  It is imperative to eat with Derech Eretz, in a dignified way.

  According to the Rambam (Sefer HaMitzvos, Lo Ta'aseh 195 [in English]) and other Poskim, eating in a non dignified manner may be a transgression of one or more biblical transgressions. (See Aruch HaShulchan Siman 157:1 and Elya Rabbah Siman 170:23 what he quotes from the Shl"a.)

Neither the blog nor the Rambam nor any of the other poskim mentioned talk about secretive food concocting.  But some of them do encourage every Jew to eat in a dignified manner.

Edit 1:  Other sources also discuss ideas which may be relevant.

Edit 2:  "One is forbidden to eat any food that most people find disgusting even if one happens to enjoy it.[6]  Foods which most people do enjoy though a significant minority of the population will consider disgusting may be eaten.[7]"  —R' Ari Enkin.  "Disgusting Behavior".

Edit 3:  "Rabbi [Yehuda haNasi] said: What is the proper path a person should choose for himself? Whatever brings glory to himself [before G-d], and grants him glory before others."  —Tractate Avos 2:1.  Probably translated by R' Dovid Rosenfeld.

Imagine an imaginary young man named Reuven. Sometimes, when he's alone, Reuven likes to eat bizarre food concoctions. To see some examples, hover your mouse over this spoiler box:

   • A bowl of corn flakes and barbecue-flavored potato chips with milk.
 • A sandwich made of bread, hummus, and soy sauce.
 • Or an entire meal made up solely of peanut butter (eaten from a plate using a spoon).

In Reuven's case, this "secretive food concocting" isn't a sign of any serious eating disorder.  True, Reuven is a bit overweight, but he doesn't suffer from anorexia or bulimia.  He just likes odd food combinations sometimes.

For the purposes of this question, let's define "secretive food concocting" as the eating of food combinations which would make the majority of observant American Jews lose their appetites.

I propose that perhaps secretive food concocting is undignified and therefore not a good thing for an observant Jew to engage in — even in private.  So:

Is there any halachic problem with Reuven's secretive food concocting?
Even if there's no halachic problem, does the Torah nevertheless discourage the behavior?

It would be good if you could please cite decisors who have ruled directly upon these matters. If no such rulings exist, please look into the poskim and tell us what you yourself think.

CYLOR.

I thank Double AA and especially DanF for helping me solidify my question.


texts: Is the idea that there is always at least one illness with an unknown cure - a Jewish idea?

texts: I have heard many times that there will always be at least one illness that is uncurable. Is this a Jewish idea? What is its source?


texts: Looking for more details about the other authors of Tehilim: Malki Tzedek, Heiman, Yeduthun and Assaf

texts: Details about Malki Tzedek, Heiman, Yeduthun and Assaf. When did they live? Who were they? etc


texts: Is there a halacha for writing a biography of a gadol? If so, what is it?

texts: I was thinking of writing a magazine article on a rabbi I knew well before his death some years back.  I wrote to his son to see if he could help me with stories, history, photographs, etc.  He declined, worried that he might speak loshon hara about the members of the community, and he wanted me to make sure that I was familiar with the "halachos" regarding writing a biography of a gadol.  To be frank, I had no idea that there were specific halachos on this subject.  Could someone explain to me what he is talking about?  Is it something beyond shimiras haloshon?


texts: Where does the zecher lechurban go in an apartment building?

texts:
(A zecher lechurban here refers to the part of a house that is intentionally left unfinished to commemorate the Temple's destruction.)

In an apartment building, does there have to be a zecher lechurban in each apartment, or can a space in the lobby exempt the dwelling spaces inside? Perhaps a spot in a single apartment suffices for the entire building?

I know that leaving a zecher is a mitzvah for the builder (or building), not the resident (i heard this in a shiur recently), so a person who buys a house without a spot does not have to remove a tile to make one. However, the case of an apartment building with several living spaces is not clear to me: Is the entire complex considered as one, or do we view each apartment separately?


texts: More info on tzerufei shemos (permutations of G-d's name) vis-a-vis months of the year?

texts:
I've seen some siddurim -- I think the Artscroll all-Hebrew Nusach Sefard -- that list one permutation of the name YKVK for each of the twelve months, and that one should have appropriate kavana when saying in musaf: Baruch ata HASHEM, mekadesh yisrael v'roshei chadashim.

(By the way, what about Tishrei?  Bakeseh l'yom chagenu, so we miss out on that permutational kavana?)

Can anyone recommend some reading on just the basics of how the months correspond to the permutations, and/or the other verses and such listed in some siddurs' charts?


texts: why the rapist is not obligated to marry when the girl was older then 12 and a half years old

texts:
Rambam Naarah Betulah Chapter One
Halacha 3

  ...When, however, a woman who is raped or her father do not desire that she marry the rapist, they have that prerogative. [In such an instance,] he must pay the fine and depart. If she and her father desire [that the marriage take place], but he does not desire, we force him to marry her, aside from paying the fine, as Deuteronomy 22:29 states: "He must take [the maiden] as his wife"; this is a positive commandment.
  Even if the girl is lame, blind, or afflicted with leprosy, he is forced to marry her and he may never take the initiative in divorcing her, as [the above verse continues]: "He may not send her away as long as he lives." This is a negative commandment.

Halacha 8

  ...At what age is a girl fit to be paid a fine? From the age of three until she reaches the age of bagrut. If a man engages in relations with a girl less than three years old, the relations are not significant. If he engages in relations with her after she reaches the age of bagrut, he is not fined. For Deuteronomy 22:28 states: "A virgin maiden," thus excluding a girl who has reached maturity.

what is the reason of the law that if she was raped after she was 12 and a half the rapist is not obligated to marry her?


texts:
I'm not one to usually go to Google itself to learn about Judaism, but I feel that the circumstances around how I discovered this is really intriguing...

Google Maps has a nice little feature that allows you to measure distance on the map using a virtual ruler. To activate it, you will need to enable it in Maps Labs (available by clicking the "settings" icon in the upper-right corner). Then click on the little ruler-icon on the lower left corner of the map.

Once you have it running, you will be able to measure the distance between two points on the map. By default, the measurement is taken in meters. You can select "english" units or "metric units" OR you can click "I'm feeling geeky", which will let you take the measurements in anything from American Football Fields to Light-years.

But what struck me as odd is that Google listed three additional methods of measurement:

Jewish 1st Temple cubit
Jewish 2nd Temple cubit
Jewish 2nd Temple sacred cubit

Doing some quick calculations Google gives these in modern-terms as (approximately):

Jewish 1st Temple cubit = 1.405 ft.
Jewish 2nd Temple cubit = 1.458 ft.
Jewish 2nd Temple sacred cubit = 1.436 ft.

As far as I can recall, I only know of one type of cubit (a.k.a. Amah). So what is the origin of these three types of cubits?

And a screenshot, for your convenience:


texts:
What is the "tying" referred to in תוס‘ ד"ה ואידך הני שכיחן in Chullin 9a, in which Rebbeinu Tam seems to hold that tying teffilin every day is not obligatory?

(It is not referring to putting on teffilin, because that is obligatory. I think it may be referring to making the daled-knot every day.)

What I really want to know is what Rabbeinu Eliyahu's ruling, requiring tying every day, actually requires.


texts: Were Shadrach, Meshach, and Abednego told that there would be no miracle?

texts:
I've heard a story somewhere before that before Shadrach Meshach and Abednego got toasted (literally), they came to a prophet asking whether there will be a miracle or not. (I forget the prophet's name. Maybe it was Isaiah.) The prophet says that there will be no miracle, but God makes one anyway.

I've been trying to find the story using Google but can't find it. Where can I find it?


texts:
Some sites claim that the messiah will build the 3rd temple. Another says that the next temple, will, obviously be the 3rd.

However, Ezekiel simply envision an eternal temple. He never said it'll be the 3rd. Ezekiel lived during second temple era. Did he foresee that the 2nd won't make it till the end of time?

Why 3rd?

As opposed to the 4th, 5th, 6th, 100th? How do we know? Anything on tanach telling that?


texts: Is a kiddushin valid if one just gives a ring but doesn't say "harei at mekudeshes li?"

texts: If someone were to just give a ring and not say anything (everything else is Kosher- witnesses etc) would this be considered a valid kiddushin or do we require the saying of "harei at" to make it valid?


texts:
I have heard - do not know the source - that a Mohel is not supposed to charge an official price - however you are supposed to pay him.

1: Is it true that a Mohel is not supposed to charge an official price?

2: What is considered a proper amount to pay the Mohel?


texts:
I was reading A Time to Laugh; A Time to Listen by Rabbi Yehoshua Kurland. On page 116 he brings down a Chazal (Medrash Tanchumah, Toldos 18) which says, "You make a small opening like one made by the point of a needle and I (Hashem) will expand that opening to the size of the entrance to a grand ballroom."

I opened a Medrash Tanchumah located Parshas Toldos and tried to find 18. However, Parshas Toldos only goes up to 14, not 18.

Does anyone know where this Chazal is located in Parshas Toldos?


texts:
We read the following (from Chabad Website) in Divrei Hayamim II 7:14:

וְיִכָּֽנְע֨וּ עַמִּ֜י אֲשֶׁ֧ר נִֽקְרָא־שְׁמִ֣י עֲלֵיהֶ֗ם וְיִֽתְפַּֽלְלוּ֙ וִֽיבַקְשׁ֣וּ פָנַ֔י וְיָשֻׁ֖בוּ מִדַּרְכֵיהֶ֣ם הָֽרָעִ֑ים וַֽאֲנִי֙ אֶשְׁמַ֣ע מִן־הַשָּׁמַ֔יִם וְאֶסְלַח֙ לְחַטָּאתָ֔ם וְאֶרְפָּ֖א אֶת־אַרְצָֽם׃
And My people, upon whom My name is called, humble themselves and pray and seek My presence and repent of their evil ways, I shall hear from heaven and forgive their sin and heal their land.

My question: Which of Hashem's name is the name upon whom Israel is called? Is "Israel" also a name of Hashem?


texts: Is there or what is the Bracha on Tobacco Snuff especially now that they come with mint and buble gum flavor (at least in Israel)?


texts: Was the whole earth covered during The Flood?

texts:
Are there commentaries that suggest that the flood during the time of Noach was localised to one geographic area, as opposed to the whole Earth. In Bereishit 8:9 when the dove was sent out it says:

  וְלֹֽא־מָצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שָׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כָל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה׃

Furthermore, the following passuk says that everything 'under all of shamayim' was covered (7:19):

  וְהַמַּ֗יִם גָּ֥בְר֛וּ מְאֹ֥ד מְאֹ֖ד עַל־הָאָ֑רֶץ וַיְכֻסּ֗וּ כָּל־הֶֽהָרִים֙ הַגְּבֹהִ֔ים אֲשֶׁר־תַּ֖חַת כָּל־הַשָּׁמָֽיִם׃

However, throughout the flood story this is the only time the phrase "אֲשֶׁר-תַּחַת, כָּל-הַשָּׁמָיִם" is used. The only instance that the more all encompassing term of "עַל-פְּנֵי כָל-הָאָרֶץ" is used is when the the dove is sent out, otherwise its not used.

It seems, from the pesukim, that its not clear as to whether the whole earth was indeed covered. Since the plain meaning of the pesukim does not make it abundantly clear that the whole earth was covered do any commentaries address this issue by saying that only specific localities were affected by the flood?


texts: What's the Conservative-level interpretation of mikveh requirements for a convert?

texts:
If a person wants to convert to Conservative Judaism, let's say the child of a Jewish father and gentile mother, what are the actual requirements in terms of going to a Mikveh?

My current understanding is as follows, but I've heard some conflicting statements so I'm not really sure:

An actual Mikveh facility isn't strictly required (one person said oceans are also acceptable, another said any body of water, a blog post on MyJewishLearning said the halachic requirement is 200 gallons of water)
2 Jewish witnesses are required, no role (Rabbi, cantor, etc) is required of them
The following blessing is said (and if it has a name I haven't found it at the time of writing):

  Barukh atah Ado-nai Elo-henu melekh ha’olam asher kideshanu
  b’mitzvotav v’tzivanu al ha’tevillah.  (Blessed are You, O Lord, our God, King of the universe, who has sanctified us with His commandments and commanded us regarding immersion).

Is this complete and accurate?


texts: May a Kohen bury limbs of his 7 krovim (first degree relatives) which were removed during their lifetime?

texts: According to the opinion that limbs removed from a live person should be buried, may a Kohen bury limbs of his 7 krovim [first degree relatives) which were removed during their lifetime?


texts: Why was Ta'anis Esther established? The story has a happy ending!

texts:
I understand why we fast the other public fast days (Tisha B'av, 17 Tammuz, Tzom Gedaliah). All of these fasts commemorate events which we are still affected by (primarily lack of a Beis Hamikdash).

But Ta'anis Esther?

Now I understand why we'd fast if Haman had gotten his way, but ultimately we won and even established a holiday! (Esther 9:19)

Unlike the other (non Yom Kippur) fasts which commemorate something that's open-ended,
why are we fasting for something that has a happy ending?


texts: When to say brocha when making a L'chaim

texts:
I have always been confused about l'chaims (toasts). At what point does one make the blessing on the drink? Which part--the "l'chaim" or the blessing--immediately precedes taking a sip?

Usually when I see l'chaims, I don't hear people making a separate  blessing on the drink at all, but I assume this is not normative. What should one do?


texts:
Who knows sixteen?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Praise of Mishneh Torah amongst the Rishonim

texts:
The Mishneh Torah is often described as one of the cornerstones of Jewish literature. The Rambam, in his introduction to this magnum opus, describes his book as being written:

  כֻּלָּן בְּלָשׁוֹן בְּרוּרָה וְדֶרֶךְ קְצָרָה, עַד שֶׁתְּהֶא תּוֹרָה שֶׁבְּעַל פֶּה כֻּלָּהּ סְדוּרָה בְּפִי הַכֹּל.

  All written in a lucid language and with brevity, so that all people will be well versed in the totality of the Oral Law.

Do we find praise of the Mishneh Torah among Rishonim (medieval scholars, generally 11th-16th century) that echo these sentiments: namely, its inclusivity of the entirety of the Oral Law, its profound brevity and precision of language, or further praise? Obviously, its acceptance into the canon of Jewish law is praise in of itself, but I am looking for articulated praise.

This is relevant to Judaism because the Mishneh Torah is regarded as a central text of Jewish law, and the opinions of other Rishonim about it would seemingly carry weight in terms of its importance and application. It could also give us a new sense of appreciation of the depth and profundity of this work, assuming such praise exists. (I am specifically looking for positive comments from Rishonim, not negative.)

Example: R. Shmuel Kalai (16th century) in his Shu"t Mishpatei Shmuel #120, writes:

  כל דברי רבינו הם בתכלית הדיוק ויש לדקדק ולפלפל בדבריו כאשר תוכל לדקדק בגמרא עצמה. וכ"כ המגדל עוז בתשובותיו להשגות בדוכתי טובא.


texts: combining techeles views - tarti dsatri?

texts: Is there a problem of tarti d'satri (contradiction) with combining tekhelet strings dyed according to one view (e.g. half-dyed) with tying methods of a different view?


texts:
What is the best way to understand how texts from Tanach are brought in the tradition (such as in the Talmud) to add proof or solidity to a point... according to a really unintuitive reading of the verse or passage? Sometimes they may just be re-interpretations of those passages according to an already-accepted opinion. But they really do seem often to be brought as proofs, and they are then logically weak because of the many (sometimes more natural) possible readings.

I'm not asking here just to find an apologetic perspective. I really think I may be missing part of the pattern or mindset in which these verses seem to have been cherry-picked and misapplied. I'm just after the real intention and context of the time. What is the real foundation beneath this attitude, and what is the real strength being brought in such arguments, if there is any? It seems foreign to me.


texts: Do reward tokens qualify halachically as money?

texts:
I give my children special slips of paper as a reward for good behavior (a "token economy"). They can collect these slips of paper and use them to "buy" rewards such as toys, treats, or fun activities.

Do these reward tokens have the halachic properties of money? For example, are they muktzeh on Shabbos? Could I reward my kids with them on Shabbos? Could they trade them in for prizes on Shabbos? Do they theoretically have a value that makes it possible to use them in any kind of kinyan or redemption?


texts:
In the haggadah (Mechon Mamre's edition of the Hagadah at the end of Hilkhot Chametz u-Matzah and in some editions of the Mekhilta on Shemot 13:14), regarding the wicked son it states

  וּלְפִי שֶׁהוֹצִיא אֶת עַצְמוֹ מִן הַכְּלָל וְכָפַר בָּעִיקָר

I would like to know what עִיקָר the wicked son is denying.


texts: Chazan's position and path when taking out the Torah?

texts:
When taking out the Torah from the ark, what is the proper procedure in these areas?

On Shabbat, the Chazan faces the cong. (back to the ark) when saying Shema and Echad Elokeinu. Then he turns to face the ark to say Gadlu and turns again to walk off the bimah. In which direction should he turn - clockwise or counter-clockwise?
When walking from the ark to the Torah table, which side of the shul should he walk? To his right or left?

Sources for both, please.


texts:
When I load a page at Hebrew Books, the text appears on screen, for less than one second, in a computer font which is then replaced by an image of the printed page in which the characters coincide neatly. I assume that this reflects the technology that allows electronic searches within the text that highlight the relevant places on the image of the printed page.

But the printed page is often harder to read, in a kind of blurry or broken Rashi script. I find the computer font much easier reading.

Is there any way to get the display to remain on the computer font, either on Hebrew Books or on another comparable website?


texts: Many times I listen to recorded Shiurim (lectures) where the speaker says a Brocho (usually Shehakol on a drink). Should one answer Amen to such Brochos?


texts: Can one use a modified palapa built on a pier as his Succah?

texts:
See this article for a description and picture of a palapa (Aka "tiki hut") built on a pier.

Assume that one puts strong curtains on three sides and ties them down firmly to the side poles so that a normal wind doesn't blow them around, and that the schach is kosher.  (This question addresses non-flat roofs.)

Are you allowed to build a succah on a dock like this which is immediately above the water? Is there any rule that says that the succah must be on "firm ground"? Here, waves will rock the dock around a bit.


texts: The Jewish View on a Person's Physical Appearance?

texts: In my experience Judaism doesn’t place any importance at all in a persons appearance, wether they are attractive or not. Does anywhere in TaNaCh or Chazal even discuss this topic? (That appearance isn’t important, or so & so was particularly handsome or ugly, or that people shouldn’t be judged based on looks)


texts: Will there still be gehinom after Mashiach?

texts: Apart for those who are destined to no share in the world to come, will tzadikim or even average people who go to olam habah after Mashaich comes have to go to gehinom to cleanse their sins? Or will they go straight to Gan Eden?


texts: Was Yitro descended from Avraham Avinu, and if so, how? I seem to remember he was a descendant of Hagar/Keturah but can't find where I saw that.


texts: Tzitzis: does the same string need to be used for all windings?

texts:
While there are over a dozen customs as to how exactly one should tie tzitzis strings, all are in agreement (I think) that it involves winding one string around the others some number of times. I have always seen this accomplished by making one string significantly longer than the others, so that it can act as the 'shamash'.  However, is this necessary, or a hiddur? Does the same string need to be used for all of the windings?

Regarding tzitzis with t'cheiles, the Gemara (Menachos 39a, see here) does say to "start with white and end with white" even though the windingings in between are done with the blue string, but does that indicate that one can switch strings even within the same color?


texts: Searching for a Compilation of Halachot and Minhagim Originating from the Zohar

texts: The end of this article lists a selection of halachot sourced in the Zohar, Arizal or other kabbalistic writings. Are there any exhaustive compilations of such halachot and/or minhagim, specifically of those that come directly from the Zohar?


texts: Consequences for dropping a Torah scroll

texts:
Just before my Bar Mitzvah, I asked my Hebrew teacher what would happen if I dropped the scroll while holding it. She solemnly told me that I, along with everyone present, would have to fast for some amount of time (I don't remember how long exactly).

Is there authority for this, or was she just trying to scare me into holding it really really tightly? :)


texts: What conditions require accepting the Messiah

texts:
I have bumped into some christian websites claiming that the Jews are blameworthy for not accepting jesus as the Messiah.

According to our tradition what conditions are there (if any) that require the Jewish people to accept someone as the Messiah and that they would be blameworthy if they don't?

i.e. even if someone were to perform miracles, etc. and show preliminary signs of being the messiah are Jews somehow considered blameworthy if they don't accept him.


texts:
I had an interesting conversation with a friend of mine (he's not Jewish). At one moment he showed me Tehillim 58:4, which states that the wicked are evil since birth:

"זֹרוּ רְשָׁעִים מֵרָחֶם; תָּעוּ מִבֶּטֶן, דֹּבְרֵי כָזָב.
"The wicked are estranged from the womb; the speakers of lies go astray as soon as they are born."

If we sin, we are considered as not righteous. So, am I wicked since birth, because I did something wrong?
I know it may seem a simple question, but sometimes it's the obvious things that we got wrong.


texts:
Are people insistent upon cutting bread with a knife rather than tearing it apart manually?

If so, why?


texts:
Why does the Torah use the word המה - HEYMA - in these 19 psukim (20 times) instead of the more common and simple form הם - HEYM ?

בראשית ו ד

בראשית ז יד

בראשית מב לה

בראשית מד ג

שמות יט יג

שמות לב טז

שמות לו ד

ויקרא יא כח

במדבר א נ

במדבר ג ט

במדבר ח טז

במדבר יג ג

במדבר יד כז X2

במדבר כ יג

דברים א לט

דברים יא ל

דברים יד ז

דברים לב כ

דברים לב כח

(Using the Torat Emet search engine I got results for only 90 more times in all of Neviim and Kesuvim where המה is used rather than הם.)

Is there a specific rule (or set of rules) as to when המה is used as opposed to הם ?


texts: Why the use of "King of Egypt" at the beginning of Shemot 14::5?

texts: The beginning of Shemot 14:5 says, "It was told to the King of Egypt...". Why use this term instead of the more common term "Pharoah"?


texts: Why the שם אדנות in "אתה גבור"?

texts: The second benediction in the amida usually starts "אתה גבור לעולם ה׳". This is not, as far I can tell, part of a verse in Tanach, that prayer books should assume a certain wording or spelling based on its origin. Nonetheless, almost every modern prayer book uses the  שם אדנות here rather than the שם הויה. That is, it has the name that looks almost like ארני rather than the name that looks almost like יקוק. I assume, then, that that's accurate: the benediction really does have that name in it. Why? Why is that name used here, when it's so rarely used in general?


texts: I heard a long time ago that some people do not listen to live music and eat a meal at the same time, only at weddings? Is this a minhag or halacha?


texts: In Jeremiah 1:6-7 was Jeremiah actually a child?

texts:
When Jeremiah attempts to recuse himself from his calling to be a prophet he does so by saying that he is unqualified because he is a child:

  BSB Jeremiah 1:

  6“Ah, Lord GOD,” I said, “I surely do not know how to speak, for I am
  only a child!” 7But the LORD told me: “Do not say, ‘I am only a
  child.’ For to everyone I send you, you must go, and all that I
  command you, you must speak

Do Jewish scholars understand this to be humble self-deprecation on his part or was he actually prepubescent?

Rashi points out that the word "Alas" at the beginning of the sentence suggests that the prospect of serving as a prophet was distressing for him to contemplate. He also seems to suggest that by "I am a child" he was saying that he was "unproven":

  for I am a youth: I am not worthy to reprove them. Moses reproved them
  shortly before his death, when he was already esteemed in their eyes
  through the many miracles that he had performed for them. He had taken
  them out of Egypt, split the Reed Sea for them, brought down the
  manna, caused the quails to fly, given them the Torah, brought up the
  well. I come to reprove them at the beginning of my mission.

  https://www.chabad.org/library/bible_cdo/aid/15998#showrashi=true

I always read this as self-deprecation but now it seems more reasonable to take it at face value, that he was still wet behind the ears.

Literally a child or figuratively?

I have more pondering of this in this related question on another site:

https://hermeneutics.stackexchange.com/questions/34433/in-jeremiah-17-is-jeremiah-attempting-to-recuse-himself-because-he-is-prepubesc?noredirect=1&lq=1

Modern Judaism has the concept of a Bar Mitzwah that establishes an age of adulthood but there doesn't appear to be conclusive evidence as to when this official age of maturity was formalized. If it were that ancient then we would think that Jeremiah was not yet 14 years of age and/or physical adulthood.

So is there any reason to think that Jeremiah would have been pointing out that he had not yet reached puberty and therefore Jewish law or custom would exclude him from his calling?


texts: Why is it customary to bow at certain points when saying kaddish?

texts:
It is customary to bow at certain points when saying kaddish. The link is to a chabad site and I have seen bowing in other communities as well. At first sight (excuse pun) it  appears to be a visual cue for the response.

Why is it done?

What is the source?


texts: What defines a "mourner's home" (bet aveil)?

texts:
I'm asking this as a follow-up to this question.

Certain prayers such as tachanun are omitted when praying in a mourner's home. OU says that this is true even if the mourners are not present.

Rosends (OP on the linked question) and I came up with a few scenarios and were wondering if any of these would meet the definition of a "mourner's home", or rather, if there is a specific definition of criteria to qualify.

Scenarios:

The mourner began shiva somewhere outside the home that he owns but eventually returns to his home mid-shiva week. Is his home a mourner's home while he is not there?
Similar to above except the mourner starts in his home but goes elsewhere mid-shiva.
Is the guest's home considered a "mourner's home" only during the time mourners are there?
The mourner sits shiva in his home, goes to shul to daven, but will return. Say, while he is out, someone comes to visit and wants to daven in the physical house while he is out. Is it considered a "mourner's home"?
This one sounds unusual, but I have seen this happen:

A few years ago, one of my friends decided to sit shiva in the shul, because she didn't have enough room for visitors in her home. Is the shul considered a "mourner's home"? Note that normally, when a mourner attends a shul muinyan, the congregation does not follow the mourner's rules.


texts: Why does God command Shmuel to be deceptive?

texts:
In Shmuel alef perek 16 it seems like God commands Shmuel to be deceptive, chalilah.

He is sent to anoint a new king. The conversation goes

  וַיֹּאמֶר שְׁמוּאֵל אֵיךְ אֵלֵךְ, וְשָׁמַע שָׁאוּל וַהֲרָגָנִי; וַיֹּאמֶר ה' עֶגְלַת בָּקָר תִּקַּח בְּיָדֶךָ, וְאָמַרְתָּ, לִזְבֹּחַ לַה' בָּאתִי
  And Samuel said: 'How can I go? if Saul hear it, he will kill me.' And the LORD said: 'Take a heifer with thee, and say: I am come to sacrifice to the LORD

And in the following pesukim Shmuel does exactly that, saying that he is coming to offer a korban to Hashem instead of stating his real intent.

Why is Shmuel afraid of anything in the first place, if God is sending him God will protect him from harm
Why does God validate the fear and concoct a 'cover story'? Why the deception?
Why this particular cover story?
How does this fix things, if Saul finds out that Shmuel anointed a new king he'll anyway be out to kill Shmuel. How does this help, except to forestall the inevitable?