texts:
Where would I be able to find a new, antique-style shofar with a soft mouthpiece?*
When I say antique-style, I mean something like the one below which belonged to my Litvisch great-grandfather.

Or this one rescued from the Shoah:

Both of these shofrot have been reformed by heating the horns and slightly flattening them, then carvings executed at the end and sometimes throughout the length.

*the hardness of a mouthpiece refers to the amount of difficulty involved in blowing it, at least with woodwinds (shofrot have brass-type mouthpieces, but I'm using the language I'm familiar with).


texts:
I have been doing some rudimentary research into kissing the tefillin while davening. This question discusses some of the traditions about when to kiss and provides some late sources (the Shulchan Aruch from the 16th century and the Ben Ish Hai from the 19th). Another site referenced the Mishna Brurah (also 19th). But I am looking for the sources for the practice that these codes are pointing to. I would like to assume that the practice was not invented by the Shulchan Aruch and has some basis in something.

If anyone can provide an early source for it, especially talmudic, that would be great.


texts: Source that Aveilim circle the block when the Shiva ends

texts: What is the source the an Aveil circles the block on the seventh day, once the Shiva is up?


texts: Does anyone know where to find a Baladi or Dor Dai Tiklal? I have seen a Siddur haRasha"sh, a Shami tiklal however, I would like to see the pre-Lurianic nusach of Teiman.


texts: What is the smallest living creature mentioned by the Sages?

texts:
What is the smallest living creature mentioned by the Sages in the Talmud / Midrashim, maybe bugs/mites/bacteria?

Are there any invisible to the naked eye?


texts: Halachically prohibited but nevertheless valid acts

texts:
The Magid Mishna on Hilchos G'zela Va'aveda 1:9 quotes the rule that

מילתא דאמר רחמנא 'לא תעביד' - אי עביד לא מהני מידי
Something regarding which the Torah said "don't do [it]" - if one does it it has no effect.

(This topic is discussed in T'mura 4b.)
What does this rule mean and in what situations does it apply?
He explicitly contrasts this rule - which he applies in explaining the Ramba"m's position that there is no punishment for conspiracy to unlawfully obtain the possessions of another - with the case of forced sale. The latter is used elsewhere as an example of an illegal act that, once committed, has legal validity nonetheless. Furthermore, are there not other cases in which a person acts illegally but is still able to effect a legal effect, such as sales predicated on misinformation? There is obviously a distinction I am missing.


texts: Danny Schoemmann mentions a ceremony called a chol-kreisch in this answer for giving the secular name of a child. Is this custom still observed, and if so, how is it practiced?


texts: It seems to me that in many Orthodox communities it is considered improper to say the word "hell". Why is this so? Why is it any worse than saying "Gehenim" or "Purgatory"?


texts: Does one sit shiva for someone he killed?

texts:
I understand sitting shiva to be an expression of bereavement. If I (hypothetically) was the victim of constant abuse which lasted for years and I ultimately, in an act of self defense, had to kill my abuser (a close family member) would I still be expected to sit shiva and be constrained by other displays of aveilut? I wanted the person to be dead so I would think that mourning would be inappropriate -- I'd be celebrating having escaped the abusive situation and saving my own life.

Would a pro forma shiva/aveilut be required regardless of the logic, propriety or sincerity behind the situation? While I can understand that there might be a sense of loss to the community or some metaphysical sadness because this person has lost the chance to do tshuva and return to his people, I as the victim would not want to mourn the loss necessarily.

Does aveilut/shiva have to go along with a sadness or does it stand on its own as a requirement  regardless? Would a cold blooded murderer of a family member have to sit shiva (I understand the dissonance between being willing to take a life and still feeling bound by other halachot, but there are Jewish criminals who keep kosher in prison, so...)[any help in tagging would be appreciated..I can't find a tag for self-defense]


texts: Marriage restriction for a Cohen who is pasul for service in the BHM

texts: Do the marriage restrictions of Vayikra 21:7 apply to a Cohen who is pasul for Service in the Beit Hamikdash? (eg.  He has a moom.  Am not asking about a Chalal)


texts:
Several years ago, a close friend, about to convert (not sure if it was herself, or me) asked me this:
If placing a traif (non-kosher steak) in a kosher oven makes the entire oven traif, then to make my traif oven kosher, why can't I just cook a kosher steak in it?
BTW, I mentioned "steak" as an example. But, I know that my friend meant any type of kosher food placed in a traif oven.
I have no answer to this question. Perhaps, you can answer?

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


texts: Which is better, wearing Tefilin on Rosh Chodesh at musaf or leaving shul early?

texts:
Background:
Since the corona virus dwindled and then returned, our regular minyan davens in a yard nearby. I put on my tallis and tefilin at home and walk to the yard, daven then return home and take off my tallis and tefilin. I do not take my tallis bag with me as the yard is very dusty and with few surfaces to put it down.
Question:
On Rosh Chodesh, I did the same thing as above but when it came time to remove my tefilin before musaf, I had a dilemma. I didn't want to put the tefilin down on a dusty/dirty stone wall (risk scratching the tefillin as well) so either

I could leave the tefilin on and say musaf

or

I could leave early and take off my tefilin at home and then daven mussaf but I'd be missing a few kaddishes, kedushah and mussaf bitzibur. Finding another minayan afterwards wasn't a feasible option due to needing to get the kids to school etc.

Which is preferable to do? Or is there another option that is better?


texts: Is it Asur to wear apparel with the Versace symbol on it?

texts: The Versace symbol is a Medusa which stems from Greek mythology. Is there a problem with wearing their apparel with this symbol? Additionally since it Asur to learn Greek mythology (see Shulhan Aruch Orah Haim 307:16) maybe this symbol is Asur.


texts: Will homosexuality be granted in Heaven for those who have been patient?

texts: I'm a woman who happened to be one of those who are born attracted to their same gender. But, I'm a strong follower of Judaism and I love Hashem a lot! Therefore I suppress all my desires for the sake of god, and I know for a fact that I will never allow myself to commit a sin involving homosexuality. Yet, everyone ends up loving someone, and I'm not an exception. I happened to (secretly) really love this one person, but I will never pursue it no matter what. What I am wondering about is, our sages (of blessed memory) said that in heaven everyone will be married to the one he truly loves, and nothing is prohibited. If I was patient for my whole life and kept on doing right deeds, then am I able to end up with that person in heaven? Even though it's homosexual?


texts: Requirement to Divorce an Infertile Wife or Marry a Second Wife

texts:
In the Mishneh Torah הלכות אישות פרק טו, ב Rambam requires a man to who hasn't had a male and female child and whose wife has not given birth for ten years since their marriage to either take a second wife for the purpose of fulfilling "be fruitful and multiply" or divorce the wife.

Do other Rishonim list this or a similar requirement, or is it only Rambam?  If other Rishonim discuss it, what do they say?


texts: Was there ever a Talmudic tractate on Avot?

texts: Are there sources that we ever had such a tractate in either JT or BT? Were there debates and discussions over its propositions?


texts:
In Numbers 7, we are told about the special offerings the princes of the Tribes brought to the Tabernacle. This is not the only time we hear of this position. Princes are present in Joshua 9 also, for example.

How were princes of the tribes chosen? Was it hereditary or an election process. This answer suggests it might have been put to a consensus of some sort.

Please source you answers!


texts: In many Edot haMizrach siddurim, the tetragrammaton is printed with kavvanot (called shiluvim) in the final ה. Is it appropriate, according to Ashkenazi poskim, to pay attention to these kavanot?


texts: What is the recommended minimum number of Sifrei Torah that a shul should have?

texts:
My shul has about a dozen Sifrei Torah but only 3 are kosher. I feel that a shul needs a minimum of 4. My reasoning:

Next week is a good example - There are 2 days of Shavu'ot followed closely by Shabbat. I need 3 for Shavu'ot alone - the reading for the 1st day and 2nd days and the 3rd is for maftir. This means that one of the 3 is the Torah I will be using this coming Shabbat (Nasso), and when next Shabbat comes, I have to spend time rolling that Torah. (I don't have time to roll it on Friday morning, BTW.)

My shul doesn't see the need to repair another one. (It's not the cost - they can handle the repair cost.) I'm trying to convince the shul that without the 4th there is "tircha d'tzibur" several times per year when we have such situations.

Prior to making my case, I'd like some advice or, perhaps halachic backup to my main claim that a 4th Torah is necessary to avoid tircha d'tzibbur. Has anyone else experienced this problem, and if you have, what did you do?


texts: Is there any source that says when one lowers himself (i.e. his dignity) or suffers embarrassment to learn Torah, he achieves greatness?


texts: We find many times in tanach and chazal (eg Sota 5a) where humbleness is praised and haughtiness is condemned. I would like to understand why that is. A person can conceivably fulfill all the commandments of the torah, and be a genuinely good person while still being conceited. What is it about excessive self-pride that is so incongruous with Judaism?


texts:
Suppose there is an halachically prescribed, commonly-practiced action, which has been demonstrated scientifically to lead to death of the action's object and/or subject with a certain low probability (assume that this probability cannot be further reduced).

What does the probability have to be for us to stop performing that action?

Is the probability even relevant?

Does the answer depend on whether the action is d'Rabanan, halacha l'Moshe mi'Sinaj, or d'Oraita?

P.S.: This is not an "anti-" or "pro-something" question. This is a sincere attempt to better understand the halachic process. Please abstain from assigning a specific mitzvah to the question, as there isn't one. Thanks.


texts: What criteria decide what is "customary" to eat a vegetable raw with regard to its bracha?

texts: Halacha states that if a person eats a raw vegetable where it is not customarily eaten raw, one says "shehakol" rather than "ha'admah"? What criteria decide"custom"? Does this rule change? E.g. - a few decades ago, few ate raw string beans, broccoli and cauliflower. Now, these are common humus-dipping veggies in the U.S.


texts:
I’m looking at Yeshayahu 39 and Melachim 2 20.
What was so bad about Chizkiyahu showing his treasures to the king of Bavel?
If it was so bad, why was he not punished personally?  It seems unfair to punish his descendants for his sin.
I was wondering if G-d was angry that the Babylonians would learn how to duplicate the incense.


texts: How could Lot's wife have been behind Lot when looking back?

texts:
It says in Genesis 19 that Lot had escaped to the city of Zoar, and the overthrowing of Sodom and Gomorrah did not begin until the next morning, when the sun rose. By this time, Lot was already safe with his family in the city of Zoar.

Yet it then invokes imagery that appears to show them running, for it says Lot's wife was behind Lot when she looked back, and was turned into a pillar of salt. The questions are:

1) Were they in motion, running, or already safe in the city? The rest of the context makes it abundantly clear nothing started until they were safe in the city of Zoar already.

2) What does "looking back" mean? Does this mean anyone in the city of Zoar who looked at what was going on was also turning into pillars of salt?

3) How was Lot's wife turned into a pillar of salt? Not through the rain from the sky, surely, because the place they were in was supposed to be untouched by this.


texts: I recently saw in The Moshiach Times, a popular Chabad-Lubavitch publication for children, an exhortation to "do a mitzvah for moshiach": to do a mitzva with the specific purpose of hastening the arrival of the days of mashiach. Is there a source for this: that one should do mitzvos for, at least in part, this purpose, or with, at least in part, this intent? (I know doing mitzvos can hasten the arrival of the days of mashiach, and I also know we pray for their hastened arrival; those are not my question.)


texts: Did God know the holy place right away during the exodus?

texts:
Around the time of the exodus, the Torah says (Deut. 12:11, in Rabbi Kaplan's translation):

  there will be a site that God will choose as the place dedicated to
  His name. It is there that you will have to bring all that I am
  prescribing to you as your burnt offerings, eaten sacrifices,
  [special] tithes, hand-delivered elevated gifts, and the choice
  general pledges that you may pledge to God.

Later, the Jews believed that that place was Jerusalem; the Samaritans, never being told where the place should be, just picked their own place.

Was God still undecided, during the exodus, where the place of the temple would be? He didn't know what he would later choose?


texts: Where can I find a nice clear online (not a scan or photo of some old document) Shivisi for printing?


texts: Lack of refinement – sourced examples other than eating in the market

texts:
Rav Wolbe in Alei Shur, p 396, speaking about the refinement needed for accepting the Torah quotes the gemoro in Kiddushim 40b that someone who eats in the marketplace is compared to a dog and some say is invalid as a witness.

Do the sources give other examples (especially contemporary ones) of behaviour which manifest a disregard for man being “in the image of G-d”.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Chovos HaLevavos on changing ourselves through tefillah

texts:
I saw somewhere that Chovos HaLevavos writes, "The purpose of tefillah is not to change Hashem's mind but rather to change ourselves. It is to bring us to the realization that our fate is completely dependent on His will and that we can only survive through His mercy. The very act of tefillah elevates, exalts and transforms us, so that we're no longer the same people we were before."

Does anyone know where the Chovos HaLevavos says this?


texts: What's the takeaway message for Chanuka?

texts:
One of the oft-cited teachings of Rav Hirsch is that every Jewish holiday contains an infusion of kedusha (holiness) and a lesson, both of which aren't only important in and of themselves, but rather so that they can be carried into the days that follow the holiday, the whole year round. The lesson of Pesach, for example, might include elements of freedom (particularly from chametz = yetzer hara) and gratitude (to God for taking us out of Egypt), among other things.

What's the takeaway message for the holiday of Chanuka?


texts: Winter Talit - A very cold corona safe minyan

texts:
I am currently davening outside with a minyan like most people here in Israel. It is, however, very cold. Is there any reason why there are not talitot are not specially made blankets?
I can see as one potential pitfall that one might confuse the halacha that a blanket, which is not generally used as a garment as its primary function,as cited in Tzitzis on a Scarf, For a man, does any four-cornered garment require tzitzit?,
Garments that unintentionally require tzitzit and similar
I'm very cold and the half open jacket leaves me still pretty cold. הכל בידי שמים חוץ מצינים ופחים - כתובות ל
Thank you!


texts:
According to Hacham Ovadia Yosef there is a Halacha of Safek Berachot Lehakel meaning that in any case that there is one (or two I can't remember but it doesn't matter for my example) Posekim that hold not to bless on something we withhold. Why then by flavored gum do we make a Beracha if we have (at least three) Posekim that hold not to: Yaskil Avdi, Yishak Yeranen, and Birkat Hashem? There are probably more just not that I've seen.

Why doesn't Hacham Ovadia apply this rule over here?


texts: Does Drinking Seltzer == Drinking Water?

texts:
Inspired by this revision of this answer:

There are various minhag implications with regards to drinking water. Seltzer is essentially carbonated water. So how do those minhagim apply to seltzer?

For example:

Some say not to drink water during Shalosh Seudos
Some say not to drink water immediately after fish

Would we say that seltzer has the same status as water in such cases?


texts: Rabbi expenses for Mishloach Manos to his congregants

texts: Can a Rabbi of a Shul claim back expenses for the outlay of food for mishloach Manos to give to his congregants?


texts:
Why do some specifically use saltwater at the seder for karpas?

NOTE: Rav Shraga Simmons suggests the common answer that it resembles our tears in Egypt, but I haven't seen any commentators offer such an understanding beyond 200 years ago. I also don't understand why karpas is particularly connected to our tears in slavery...


texts: Must a woman not dressed for outside draw the blinds when standing next to a home window?

texts: While cooking and cleaning in her kitchen, a woman wears clothing which she would not wear in public for reasons of modesty. The stove and sink face a window that faces a public street. Most people walking by on the street, do not stare into the house, but it is possible to do so, and people might stop to gaze. Is the woman required to draw the blinds or shade of the window lest people see her dressed immodestly?


texts: The m'gila says clearly that Ester was "bas dodo", which seems to mean she was the daughter of Mord'chay's uncle, i.e., his first cousin. The targum renders this as "b'ras achvoy". Does that mean "his niece"? If not, then where does the common claim that Ester was Mord'chay's niece come from? Alternatively, if so, then is there a commentary on the m'gila that says explicitly that she was his cousin?


texts: I've noticed that people usually stay standing after hagbah until the Torah is dressed, even after the magbia sits down. Is there a mekor for this practice, or is it muttar to sit once the magbia holding the sefer Torah is seated?


texts:
There seem to be widespread reports of an Ashkenazi custom to refrain from studying (joyful) Torah specifically after chatzos (midday) on Shabbos that falls out on the 9th of Av (see e.g. here and here).  I assume these reports are based on the controversial custom reported by the Ramo (OC 553:2) to refrain from studying Torah after chatzos on erev tisha b'av, even if it falls out on shabbos:

  ונהגו שלא ללמוד בערב תשעה באב מחצות ואילך כי אם בדברים המותרים בתשעה באב ולכן אם חל בשבת אין אומרים פרקי אבות

Are these reports then based on a misreading of the Ramo (rendering "אם חל בשבת" as "if it [the 9th of Av] falls out on Shabbos" rather than as the seemingly more reasonable [8th of Av]) or is there some reason to be stricter after midday (even though we are generally more lenient after chatzos on Tisha B'Av, e.g. re sitting low, etc.)


texts: Water from the Kohanim washing their hands by nei'lah

texts:
I heard about a minhag the other day (for the first time) and was wondering if there is any makor for it. I was told that people ran out to "catch" the water that was used to wash the Kohanim's hands before going to duchen by Nei'ilah on Yom Kippur. It's apparently a segulah for, well, something (maybe we'll find out more soon.) This minhag I have never heard or seen before (due to the fact I'm not a Kohen, Levi, or Bechor and didn't know about the minhag thus didn't run out of shul to catch the water when the Kohanim washed their hands!)

Has anyone ever heard of this? What's the makor (source)? Perhaps this has been mixed together with some other minhag?


texts: Differences and similarities between פרס and פרש

texts:
I wondered what the differences and similarities of the roots פרס and פרש are?
I noticed that both roots are used in Jeremiah 16:7 and Lamentations 4:4 for the 'deviding or sharing' of bread.

Any clues why in one verse פרס is used and in another פרש ?
(p.s. it seems to me that both verbs are related, is that correct?).


texts: Is there any place online where I could purchase a Chassidic kapoteh? I know there are places in NY where you can get them but I do not live in the North East.


texts:
Bilam is often considered to be a gentile prophet. However, he isn't explicitly described as such in the Torah. In Bamidbar (perek 22) it describes how the elders of Moav brought sorcery/magic/divination with them:

וַיֵּ֨לְכ֜וּ זִקְנֵ֤י מוֹאָב֙ וְזִקְנֵ֣י מִדְיָ֔ן וּקְסָמִ֖ים בְּיָדָ֑ם וַיָּבֹ֙אוּ֙ אֶל־בִּלְעָ֔ם וַיְדַבְּר֥וּ אֵלָ֖יו דִּבְרֵ֥י בָלָֽק׃

Sefaria translates "וּקְסָמִ֖ים בְּיָדָ֑ם" as "versed in divination".
In Yehoshua (13:22), Bilam himself is labelled a "kosem":

וְאֶת־בִּלְעָ֥ם בֶּן־בְּע֖וֹר הַקּוֹסֵ֑ם הָרְג֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל בַּחֶ֖רֶב אֶל־חַלְלֵיהֶֽם

Was Bilam a prophet or a magician (or other)? And what is the difference between the two in the context of Bilam?


texts: Is Sephardi Chief Rabbi Sholomo Amar's recent psak on fiduciary responsibility really "unprecedented"?

texts: HaAretz, last week, reported that Sephardic Chief Rabbi Shlomo Amar issued a halachic decision that "[b]usiness owners whose actions, either intentionally or through negligence, cause the public monetary losses must bear personal responsibility for the damage and reparations."  I have not seen the psak halacha.  But for those who have, is this really "unprecedented" as HaAretz's headline proclaims?  Isn't this just an extension of the "lifnei ever" (i.e. "don't throw a stumbling block before the blind") and "al ohnaas" (fair dealing) prohibitions Rashi finds in Lev. 19:14 and Lev. 25:17 with regard to giving bad advice?  Why or why not?


texts:
The Gemara in Megillah 7b says

מיחייב איניש לבסומי בפוריא עד דלא ידע בין ארור המן לברוך מרדכי
A person is obligated to besumi on Purim until he doesn't know the difference between the cursedness of Haman and the blessedness of Mordechai.

Now, the word besumi is an unusual word, but luckily Rashi is there to tell us what it means:

להשתכר ביין
To make money with wine

So we have to make money with wine on Purim.
This was easy enough for Rashi, since he had a vineyard and was a wine merchant.  But how are you and I, the common Jew, supposed to profit from wine on Purim?

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


texts: Where does it come from to call the founder of Christianity yashka padrik

texts: There are many people that say we shouldnt even say his actual name but where does it come from to call him yashkah padrik.


texts:
The verse Bereshit 13:1 tells us (Sefaria translation):

  "From Egypt, Abram went up into the Negeb, with his wife and all that he possessed, together with Lot."

On this verse, the RaDaK comments the following:

  ויעל וגו' וכל אשר לו, שלא נפקד ממנו דבר. ולוט עמו. אע"פ שהשבע במצרים לא רצה להפרד מאברהם

What is the השבע referring to, according to the RaDaK? Who were these seven people who came up from Egypt?


texts: Are there two verses anywhere in Tanakh with the same words but different cantillation?

texts: Are there two pesukim anywhere in Tanakh which contain exactly the same words, but which have different cantillation? I am particularly interested in cases where the different cantillation causes the meanings of the two verses to be different; however, given the fact that I have not been able to even find such a case in Tanakh, I will be happy to see an example even if the meaning is not substantively changed by the difference in cantillation.


texts:
Unlike many past years when many of us enjoyed large seders with friends and extended family, we may all have very few people sitting around our seder tables this year (5780), and many of us will have two seders with exactly the same participants (perhaps just a husband and wife).

Seeking suggestions for making both seders engaging and fresh.

(Presume the participants have a reasonably thorough knowledge of the seder and the holiday.)


texts: I have been to weddings where, during the recitation of the seventh bracha under the chuppah, the congregation sings "asher bara...". Sometimes it is along with the one reciting the bracha and other times he waits for them to sing it and then repeats it himself. Is this a halachic problem either because the chassan and kallah have not heard the entire bracha from the one saying the bracha or maybe because the pause in between is a hefsek?


texts: In the artscroll siddur amongst others, there is a text to be added in to the bracha of refaeinu if one wants to daven for a specific choleh. The text seems to be rather standard (I.e. it is in some other siddurim too) - what is it's source (these words to be said in this place) and who made it up?


texts:
Is it an issue to discard a menorah that has been used for the mitzvah of Neros Chanuka?

What if the menorah is made from something not usually used for a menorah? For example,bottles, cans, potatoes, ice?


texts: Do German Ashkenazim sit or stand during kiddush?

texts: Do German Ashkenazim sit or stand for kiddush and is the custom the same in the evening and day and for Shabbas and yontif?


texts: Why is the colour כחול ('blue') not mentioned in Tanach?

texts:
The colour כחול is not mentioned in Tanach. Given it's wide usage in later hebrew texts, why does it never feature in Tanach? Do any sources pick up on this?

(There is a different debate about what colour 'Techelet' actually was, ranging from red, purple, green to blue. But in Tanach the colour כחול is never used.)


texts: Charity recipient who doesn't manage money well

texts:
rambam says that you should give to family first.

my question is what if the family does not know how to manage money? what if i know that if i give my family money, they will waste it and suddenly not have enough for food/education for children?


texts: How does the content of the JPS English translation of Miqra'ot Gedolot differ from that of the Hebrew version?

texts: Because I am not yet fluent in Hebrew I am excited to learn that JPS is publishing an English translation of Miqra'ot Gedolot.  (So far they've done Sh'mot, Vayikra, and Bamidbar.)  As noted in one of the Amazon reviews, a complete translation of MG would run to a much higher page count than what they've produced, so my question is how the content of this edition compares to that of the original.  One person told me that this edition removes repetition -- when one commentary quotes another they collapsed that.  Is that the only substantive change? Does the translation omit other material (and if so, what?)?


texts: Rashi to Breishit 24:39 mentions Eliezer's daughter. Oftentimes unnamed characters have traditions linking them to named characters. Is Eliezer's daughter anybody? (and don't say "oh, she was the daughter of Eliezer")


texts:
In I Shmuel 17 the Jews are camped opposite the Plishtim, preparing for battle. Goliat the giant offers an alternative to fighting, one warrior from each side will do battle, the winner 'wins' the war. At first the Jews can find no one to participate in this contest until Dovid volunteers, persuades Shaul to let him fight, and eventually wins.

Why are the Jews letting the Plishtim dictate the terms of engagement? Why not simply attack if they believe it is the will of God?
Would they have been halachically bound, had they lost? Could they have ignored the whole thing and still attacked? It would seem from the simple reading of the verses not, but why not?
If they couldn't find anyone for several days, why didn't they either decline and propose and alternative or else why didn't the Plishtim count it as a forfeit?


texts: Why are a couple words in Ma'oz Tzur different in some sidduriim?

texts:
The Text I am referring to is:

  רָעוֹת שָׂבְעָה נַפְשִׁי, בְּיָגוֹן כֹּחִי כָּלָה
  חַיַּי מֵרְרוּ בְקֹשִׁי, בְּשִׁעְבּוּד מַלְכוּת עֶגְלָה
  וּבְיָדוֹ הַגְּדוֹלָה הוֹצִיא אֶת הַסְּגֻלָּה
  חֵיל פַּרְעֹה וְכָל זַרְעוֹ יָרְדוּ כְּאֶבֶן בִּמְצוּלָה .

Transliteration:

  Ra'ot sav'ah nafshi, byagon kohi kala.
  Hayai mareru bkoshi, beshi'abud malkhut egla.
  Uvyado hagdola hotzi et hasgula.
  Heil par'o vekhol zar'o yardu ke'even bimtzula.

The bolded words are sometimes different.

I have seen the 1st one as Kila instead of Kala
I have also seen the 2nd one as MeTzulah instead of BimTzulah

What is the difference in the translation?
Is there a difference?


texts: There is a prohibition against a Jew eating human flesh. There is a dispute if it is a biblical or rabbinic prohibition  (see here, here and here). Either way, I'm wondering if a non jew has the same prohibition. If it's biblical, can we assume since its not one of the seven Noahides Laws they're exempt? Or according to those who say it's one of the "mitzvos sichliot",  a prohibition stemming from svara/logic, would they indeed be forbidden? If it's rabbinic, can we assume the Rabbis didn't meddle with non jews' diets? Is this discussed anywhere?


texts:
In Bereishit 3:22 Rashi says the following:

  and now, lest he stretch forth his hand, etc.: And if he were to live
  forever, he would be likely to mislead people to follow him and to say
  that he too is a deity (Gen. Rabbah 9:5). There are also Aggadic
  midrashim, but they cannot be reconciled with the simple meaning.

In Bereishit 4:8 we see something similar:

  And Cain spoke: He entered with him into words of quarrel and
  contention, to find a pretext to kill him. There are Aggadic
  interpretations on this matter, but this is the plain meaning of the
  verse.

In both cases Rashi is hinting to us that there is more to explore but is not actually giving us all the details.
What exactly is Rashi trying to say with these two verses?


texts: I was web-searching earlier when I came across this: http://kesher-tefillin.com/. This discusses a programme in which students make their own tefillin peshutim. I saw that they had a link for haskamot, however, when I visited it, I saw that you need to email them to get them. Does anyone know if this is actually kosher, who gives their hashgachot, and who gives them their haskamot?


texts: There is a very widespread custom to cover one's eyes with one's hand during the first pasuk of Keriyas Shema. Where/when did this custom originate, and what is the reason for it?


texts:
What is the correct way to serve soup on Friday night?
Does one take it off the blech and then serve out?
I take it that it is forbidden to serve directly from the heat source.

Also, am I allowed to put it back on the blech (presuming it hasn't cooled down)?


texts: Why is the second batch better quality from the first harvest not fit for the Menorah, but the lesser quality first batch from the third is fit?

texts: In the Mishna (Menachot 8:4), it says that there are three olive harvest for oils, and three qualities for each batch. The first quality from each batch is suitable for the Menorah, and the others could be used for Menachot. Why is the first batch from the third harvest suitable for the Menorah, and the second batch from the first harvest not, even though it is better quality as it teaches in Mishnah 5?


texts: Why do we fast on Tannis Esther? In memory of what historical occurrence?


texts: Can I prepare tehina (from a paste, ie, pre-ground) on Shabbat?

texts:
I know that one is not allowed to smear a paste on Shabbat. (Forgot the name of the "melacha:).

I notice that this is what happens to techina as I prepare it (plain unflavored tehina like Joyva from the can, that is):

The tehina from the can starts as a thick paste, When I add a bit of water, it loosens up; add a bit more water and continue stirring, it becomes pasty again. I can't explain why it does that, but that's what happens.

Context of my question is that after adding the first bit of water, it is no longer a paste, so I assume I am not smearing. Yet, it eventually does become a paste, again.


texts: I am 11 and half years old, and I would like to know how many mishayos a day I have to learn in order to finish the who shisha sidrei mishna by my bar mitzva?


texts: Shmot 24:3, why is there no preposition?

texts:
In Shmot 24:3 the second half of the pasuk reads, "וַיַּ֨עַן כָּל־הָעָ֜ם ק֤וֹל אֶחָד֙ וַיֹּ֣אמְר֔וּ כָּל־הַדְּבָרִ֛ים אֲשֶׁר־דִּבֶּ֥ר יְק֤וָ֖ק֤ נַֽעֲשֶֽׂה" "and all the people answered in unison and said, "All the words that the Lord has spoken we will do."
However, though the English is explained as "IN unison" (or in other places, "with one voice"), the Hebrew has no introductory preposition, reading only "kol echad" -- one voice.
Is there any reason why the text would not include a preposition which would introduce the word kol so it could be "in" or "with" (as it is in places like Bereishit 39:14)? Could it mean that the people responded "one voice"? The same "kol echad" is used in D"H 2, 5:12 but the Chabad site has it as the object of the verb "l'hashmi'a" meaning "to make one sound".
Looking for explanation as to possible other meanings which account for the lack of the prepostion.


texts: Did the rainbow exist as we know today, prior to the Mabul? Was it the same, different, or it did not exist at all prior to the Mabul? (sources please)


texts: How far back must one go to know they are Jewish?

texts: There are certainly people who are unsure about their Jewish lineage. However, even if they know their mother is jewish, and therefore they are as well, how far back must one go? If they prove their maternal grandmother is Jewish, but cannot go back any further, what would the halacha be? What if they were to be unsure about someone down the line on their maternal side, but had no way to check it out?


texts:
Numbers 16:6 says:

זאת עשו קחו לכם מחתות קרח וכל עדתו.
This do: take you censers, Korah, and all his company;

I'm struggling to understand the last three words which are in the third person when the previous verse started with:

... וידבר אל קרח ואל כל עדתו לאמר
And he spoke unto Korah and unto all his company, saying ...

Are the last three words of Verse 6 the words Moshe said or words of the narrative explaining who Moshe was talking to?
Compare to Verse 16:

ויאמר משה אל קרח אתה וכל עדתך היו לפני ה אתה והם ואהרן מחר
And Moses said unto Korah: ‘Be thou and all thy congregation before the LORD, thou, and they, and Aaron, to-morrow;

where Moshe uses the second person.
I have not found any commentary discussing this question.


texts: Seeking tips for removing wax from candle sticks, yahrzeit glasses

texts: Removing wax from candlesticks and yahrzeit glasses is difficult for me.  For example, if I put a yahrzeit glass into hot water, the wax floats to the top and then I have to try to separate the wax from the water. (Some of the wax always ends up going down the drain.). Any good solutions to this little practical problem?


texts: Are there any foods that would be permissible for Jews to eat, yet forbidden for non-Jews to eat?

texts: I found numerous examples in the opposite direction, food which Jews may not eat but which is permissible to non-Jews, but nothing in the direction I'm looking at


texts: How would the 'split the baby in half' situation be resolved according to halacha?

texts:
In 1 Kings 3:16-27 there is a story of two prostitutes who appear before King Shlomo, each having a newborn baby. One of the babies died and there was a dispute as to which one. There were no witnesses to consult and so Shlomo employs his wisdom, by suggesting to cut the baby in half and give each half to one of the women, to discern which woman is the true mother of the living child.

My question is: what would the halacha dictate in this case?


texts: What is the point of the first possuk of the Torah?

texts:
1:1 Breishis

According to Rashi that says that the possuk is an introduction (in the beginning of creation of the heavens and the earth). My question is why does the torah need a introductory possuk?

It could of just say בראשונה וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר.

In other words the words בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ are superflous. What is the point of them


texts:
In Shulchan Aruch Orach Chaim 2:4 it says:

ואח"כ ינעול של שמאל ויקשרנו ויחזור ויקשור של ימין
Then after that put on the left one and fasten it, and return and fasten the right one.

First you should tie the left shoe, and after that, tie the right one.
Does this also apply when retying your shoes, or is it only the first time you put them on (i.e. if both of my shoes untie at the same time, would I have to tie the left one first)?
Would it make a difference if I purposely untied my shoes in order to retie them?

 adapted from my question here


texts:
When washing the hands, either before bread, or in the morning, must you have the correct kavanah (intent)?

For example, if i pick up the cup in the morning thinking i'll do 2-2 (like washing for bread), but then remember that i have to do 1-1×3 (like regular washing in the morning) after the first one, does it count?


texts: How do rabbis explain the reason for the Spanish Expulsion. Why did the Jewish people deserve it

texts:
I notice you already have this question for the Holocaust but haven't found it for the Spanish expulsion. I understand that many great people gave reasons for it, like the seder hadoros, tsror hamor and ohr hachaim of yosef yaavets linked below. Perhaps you know of many others. Why did the Jewish people deserve the Expulsion?

here six lines from the bottom.
here  And
here


texts: Source for story about a murdering son-in-law whose family was swallowed alive

texts:
I stumbled upon a really random story in the middle of a sefer on the Azharos of Rav Shlomo ibn Gabirol. The author says he heard it from his father. Since he was discussing the prohibition of murder, he decided to relate the story.
It's a long story which you can read here, but a quick summary is in the times of the Rishonim there was a wealthy talmid chochom who saw in a dream that his daughter will marry a murderer. He tried very hard to avoid it, but right after his daughter got married the new son-in-law murdered an old man and stole his money, in order to support his family. The wealthy talmid chochom saw in a dream that his new son-in-law had in fact murdered, and confronted him. He demanded the son-in-law go to the grave of the deceased and and to report what he hears. He heard a Heavenly voice announce that this murderer will be punished in forty years from the murder. The wealthy talmid chochom recorded the date of the murder, plus forty years, in a book. This son-in-law carried on his life and had children and grandchildren. On the destined night recorded in the book, the whole house was swallowed up alive, with all the family members inside.
Does this story appear anywhere else/earlier in print? It's way too detailed to be true...it sounds more like a way of scaring children from murdering.


texts: Can a mourner attend a Torah lesson on Shabbat?

texts:
A mourner within the first seven days is forbidden to learn Torah (see e.g., here on MY). But can such a mourner (passively) attend a Torah lesson (shiur) on Shabbat?

I saw this happening when a mourner came into synagogue before Shabbat morning prayers and walked in the middle of a Torah class.

Can he sit down to wait for prayers to start and listen passively?
Should he walk out again until the shiur ends?
Is the answer different on weekdays if for some reason there is no minyan in the shiva house? (since on Shabbat public displays of mourning are forbidden)


texts: What are the more common abbreviations one might see printed before or after a person's name, and what do they mean?  Please include honorifics (R'=Rabbi) as well as memorial - or prayerful - suffixes (eg., zt"l or shlit"a).  I'm particularly interested in some of the lesser known ones that appear quite often, sometimes in connection with famous names and printed in the title page of Sefarim.


texts:
I have been privileged to know rabbis of great wisdom and knowledge who could address my issues with unique and helpful insights through the prism of Torah. I always understood them to have "daas Torah." But in recent years, I find that many people who have been labled "Gedolei HaTorah" (Great leaders of the Torah community) -- leaders of yeshivos and charedi communities here and in Israel -- have been caught making decisions, pronouncements, bans, denouncements, and defenses of the indefensible -- that have neither helped their community nor the Jewish community at large, and, if anything, failed to carry through basic Torah principles more often than not because the rabbis relied on false information.

Based on sources, am I right for assuming that one does not have "daas Torah" simply because you head a yeshiva or sit on a council of "Gedolei HaTorah"?  Is there a way to identify who does or does not possess this insight?


texts: Are there any special rules to be aware of in order to do Tevilath Keilim in a creek or other natural body of water, as compared to a Mikvah?


texts: Because you can not look at the Shekinah?

texts:
I wonder why it is forbidden to look at the Shekinah.
I recently read on websites about the Kabbalah and mystical meaning of the Parsha about how Abraham have seen the Shekinah when he beheld the beauty of Sarah.

I wonder why he did not die, as other tzaddikim also looked and died as was the case of the sons of Aaron, Nadav and Avihu. And why should one die when looking?


texts: Is a convert's biological son obligated in "kibud av' (honoring his father)?

texts:
This is the reverse of this question, in a sense.

Suppose that a Gentile intermarries and he has a son who is Jewish. Later, the Gentile converts. Is the biological son ever halachically obligated to honor his father?

There are, possibly, two factors:

1) There was no "halachically" valid marriage. So the "confusing mix", here, is that while the son was born to a Jewish mother making him Jewish, because this was an intermarrriage, there was no Jewish marriage and thus, perhaps the biological father is not halachically his father.

2) After conversion, the father becomes like a newborn and severs all previous family ties. Thus, his biological son is not halachically his son, anyway, now.


texts: Reason why the name Ben Tziyon is a Segula for a long life

texts: I saw in Igros Kodesh 11, page 73 mentioned in the Chida in the name of the Yerushalmi that the name Ben Tziyon is a Segula for a long life and good years. What is the reason that this name has such a strength?


texts: What is the provenance of Maseches Sofrim

texts:
Who wrote Maseches Sofrim and when did he live. Is it accepted by everyone?

The Rashba in Brachos 34a writes that is one of the minor masechtes that were authored by the early sages. He reiterates in his commentary on Bava Basra 13b that it is traditionally accepted that it was authored by great Sages. But he does not give a clear indication of exactly when those sages lived.

Anyone?

The opinion that dates the masechta the furthest back is that of the Beis Dovid authored by Rabbi Yosef Doviv, the av beis din of Salonica (sec. 365) which states that it is one of seven masechtos composed in the days of the Tanaim. Shalsheles Hakabalah (p33b) and Seder Hadorois write that was composed two or three generations after Rabbi Yehuda Hanasi, who compiled the Mishnah.

The Ramban writes in his Rosh Hashanah Droshoh that it was no accessible to the Bavli and that is why the Geonim disregarded this particular masechta. He also adds that it is part of Talmud Yerushalmi.

However, the Rosh (Halachos Katanois, Hilchos Sefer Torah, sec.13) maintains that it was written in latter generations. Many Achronim agree, proving so from the fact that the masechte quotes from Rava, Rav Ashi And Rav Kahana in the final chapter. This proves that it was written at least after or during these sages times.

It is also interesting to note that Maseches Sofrim quotes from the Gemoro, not the other way round.


texts: If I recall correctly the reason we eat a Seuda on Hoshanah Rabah is it is the last day we have a Chiuv to eat in the Succah. Suppose it is raining and you can not eat in the Succah do you still have a Chiuv Seuda?


texts: Since it can be shown that there is a tree over 9,500 years old https://www.sciencedaily.com/releases/2008/04/080416104320.htm , and according to the dates in the Torah, mankind has been around for 5778 years, does that mean that the 6 Days of Creation were not 24-hour days?


texts: Midrash on children and the letter shapes?

texts:
I've heard about a midrash that discusses a day when little children took over the study hall and, by interpreting the shapes of the Hebrew letters, articulated many of Judaism's most powerful religious messages.

Anyone know where the midrash is? Is there a form of it in the Gemara?


texts: Why do we pray to be saved from Ayin Hara if we don't believe in it?

texts:
The Gemara says in Pesachim 110b

כְּלָלָא דְמִילְּתָא כׇּל דְּקָפֵיד קָפְדִי בַּהֲדֵיהּ וּדְלָא קָפֵיד לָא קָפְדִי בַּהֲדֵיהּ וּמִיהוּ לְמֵיחַשׁ מִיבְּעֵי.
The general rule is that anyone who is particular about them (drinking in pairs), the demons are particular with him, and anyone who is not particular, the demons are not particular with him.

R Moshe Feinstein (Igros Moshe Even Ha'Ezer 3:26) says that the Gemara is applicable in regard to Ayin Hara too.
How would he understand the fact that we pray every day after the morning Brachos

יְהִי רָצון מִלְּפָנֶיךָ ה' אֱלהַי וֵאלהֵי אֲבותַי שֶׁתַּצִּילֵנִי הַיּום וּבְכָל יום מֵעַזֵּי פָנִים וּמֵעַזּוּת פָּנִים. מֵאָדָם רָע. מִיֵּצֶר רָע. וּמֵחָבֵר רָע. וּמִשָּׁכֵן
'רָע. וּמִפֶּגַע רָע. מֵעַיִן הָרָע וכו


texts:
It is not uncommon to start Shabbat early in the summertime, I presume so that dinner will not start too late.  What I have seen is that in congregations that do this, the men go to shul Friday night while the women stay home and prepare the house and dinner.  But surely there are men who don't have wives to do this for them and occasionally single women who go to shul, so I am wondering what the practical logistics of an early Shabbat are if you don't have somebody to help at home.

Specifically: You still need to leave work early in order to prepare, even if candle-lighting is after 8.  Do you leave work early, go home, prepare the house, and walk to shul, all in time for (say) a 6:00 service, and just accept that Shabbat for you is going to be 28-29 hours or so?  Or is there some other trick (like maybe you drive to shul from work and leave your car, but then what about dinner prep?)?  Or do you do something at shul to make kabbalat shabbat/ma'ariv not "count" yet so you can go home and do melacha? (I'm totally guessing and have no idea if such a thing would be kosher.)  Or is it no different from a winter Shabbat except for the extra length?

I'm asking because I'm a woman who wants to participate in the community (not just at home) and I don't quite know how men work this out so they can.


texts: Why is one who's influenced by a Persian priest liable to death?

texts:
It says in Shabbat 75b that if a magosh tries to influence a Jew to adopt even a single one of his customs, that Jew should be put to death:

אמר רב זוטרא בר טוביה אמר רב: ... והלומד דבר אחד מן המגוש חייב מיתה
Rav Zutra bar Toviya said that Rav said: ... one who learns even one matter from a Magosh, a Persian priest, is liable to receive the death penalty.

So my question is: why such a harsh punishment against a fellow Jew just for adopting a custom from a magosh?


texts: Picture by R' Aryeh Kaplan on the front cover of the Aryeh Kaplan Reader

texts: Hello does anyone know of anyone I could contact or where I could look with regard to an explanation of the painting on the front of the Aryeh Kaplan Reader by Rabbi Aryeh Kaplan himself?


texts: Throughout history Jews have been targets and scapegoats for people's stupidity, crimes and failure. Why? What makes this group so much more susceptible to racism and hatred?


texts: Is one allowed to endanger his life for learning Torah like Hillel did?

texts:
The famous story about Hillel's devotion to Torah learning, in Yoma 25b, tells that Hillel endangered his life by trying to listen to Shmayah and Avtalyon in extremely cold weather until he fell unconscious.

While educationally exemplary, how Halachicly correct is this behavior? If he asked his teachers for permission would they allow him to do that? And did he subsequently teach others that it is permitted?


texts: Must a small court be exactly 3 people, or could it be larger, like 4 or 5?


texts: Why are you allowed to make letters with your hands on Shabbos?

texts:
In light of the comment here, that

  Koseiv involves creating any meaningful letter or symbol. It doesn’t
  have to be with ink on paper. A rubber stamp, carving into stone or
  cutting a letter out of paper all involve koseiv. Even forming a
  letter out of something temporary – such as those toys where one uses
  a magnet to manipulate iron filings – is prohibited on Shabbos under
  this melacha. Koseiv applies to letters or symbols in any language,
  including Braille, Morse code and the like.

  The Biblical prohibition only applies to permanent writing. Temporary
  writing is prohibited rabbinically. So breathing on a window to fog it
  up then writing on it with one’s finger (for example) is prohibited at
  the rabbinic level.

--why is it permissible, as I know it is, to make your hands into letters on Shabbat?

In duchening, which I understand happens most Shabbosos in Israel, and which is obviously allowed, the kohanim are deliberately creating a (very) meaningful letter. I just don't see why there is any serious difference between arranging your hands in the shape of a letter and arranging something else--say, iron filings--in the shape of a letter. Both are temporary; both are achieved through media that are not*(?)* muktzeh; both are very easily reversible. And yet one is a melacha and the other is not.

I know that duchening with the gestures would anyway be permissible because it is done l'shem mitzvah, but is it or is it not a melacha? If not, why not?

Note: My question is based on the assumption that the Kohanic hand sign is intended to resemble a 'shin' for Shakkai. I have heard this repeatedly, but could not find a reliable source indicating as much. In case I am wrong about the relevance of duchening, please instead consider the general case of making letters with one's hands on Shabbos--or, for example, this.


texts:
The Malbim explains that someone created a calf using Sefer Yetzirah, and it could then be eaten with milk.
What is it about the animals created from Sefer Yetzirah which make it permissible to eat their meat with milk?


texts: Eruvin 51a: Using Deception to Assert an Opinion?

texts:
The Gemara in Eruvin 51a relates the following:
(Source(s) from Sefaria)

רַבָּה וְרַב יוֹסֵף הֲווֹ קָא אָזְלִי בְּאוֹרְחָא. אֲמַר לֵיהּ רַבָּה לְרַב יוֹסֵף: תְּהֵא שְׁבִיתָתֵנוּ תּוּתֵי דִּיקְלָא דְּסָבֵיל אֲחוּהּ. וְאָמְרִי לַהּ: תּוּתֵי דִּיקְלָא דְּפָרֵיק מָרֵיהּ מִכְּרָגָא.
יָדַע לֵיהּ מָר? אֲמַר לֵיהּ: לָא יָדַעְנָא לֵיהּ. אֲמַר לֵיהּ: סְמוֹךְ עֲלַי, דְּתַנְיָא, רַבִּי יוֹסֵי אוֹמֵר: אִם הָיוּ שְׁנַיִם, אֶחָד מַכִּיר וְאֶחָד שֶׁאֵינוֹ מַכִּיר — זֶה שֶׁאֵינוֹ מַכִּיר מוֹסֵר שְׁבִיתָתוֹ לַמַּכִּיר, זֶה שֶׁמַּכִּיר אוֹמֵר: תְּהֵא ״שְׁבִיתָתֵנוּ בְּמָקוֹם פְּלוֹנִי״.
וְלָא הִיא, לָא תְּנָא לֵיהּ כְּרַבִּי יוֹסֵי, אֶלָּא כִּי הֵיכִי דְּלִיקַבֵּל לַהּ מִינֵּיהּ, מִשּׁוּם דְּרַבִּי יוֹסֵי נִימּוּקוֹ עִמּוֹ.
Rabba and Rav Yosef were going together along the way. Rabba said to Rav Yosef: Our residence will be beneath the palm that carries its brother, the one with another palm tree leaning on it. And some say he said to him: Our residence will be beneath the palm that spared its owner from the land tax [karga], the palm which yielded enough dates for its owner to pay his entire land tax.
Rabba asked: Does the Master know of that tree? Rav Yosef said to him: No, **I do not know88 of it. **He said to him: Then rely on me, as it was taught in a baraita that Rabbi Yosei says: If two people were walking together, one of whom is familiar88 with a particular location in the distance, and one is not familiar with it, the one who is not familiar with it entrusts his right to designate his residence to the one who is familiar with it, and the one who is familiar with it says: My residence is in such-and-such place.
The Gemara comments: But it is not so; that is not the opinion of Rabbi Yosei. Rabba only taught it as if it is in accordance with the opinion of Rabbi Yosei so that Rav Yosef would accept it from him, due to the fact that Rabbi Yosei’s reasoning accompanies his rulings, Since the halakha is usually in accordance with Rav Yosei’s opinion, Rav Yosef would be less likely to raise doubts with regard to the ruling.

My Question:
The above exchange appears to be a deception done by Rabba so that Rav Yosef would accept his opinion. Is this an acceptable method to establish a Halacha? If so, what are other sources that support this?


texts: Are fresh cranberries, bagged with OU (year-round) certification, kosher for Passover?


texts: How could R' Yochanan make a statement about the Babylonian Talmud?

texts:
It says in Sanhedrin Daf 24a:

  מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד

This is very interesting that the statement is being made by R' Yochanan. He was from the first generation of Amoroim in Eretz Yisrael (Someone not even from Bavel and far from the time when the Talmud was completed) and from his Beis Medresh came Talmud Yerushalmi.

What relation does he have to make such a statement about Talmud Bavli (when certainly the same could be said about Talmud Yerushalmi). Although perhaps only a "historical" question it's still a little interesting why the gemorah is quoted this b'shem R' Yochanan.

(Josh Waxman from the Parsha blog pointed this out in a recent post. I would like to put it here to see if there is any response to it.)


texts: When Tu Bishvat falls out on Shabbos, when do we make the seder?

texts: Many have the custom to make a seder for Tu Bishvat.  When Tu Bishvat is on Shabbos as it is this year, when is the optimal time to make the seder?  If as part one of the three Shabbos meals, which one?  If as a separate seder, in between which meals?


texts: According to Seder Olam Rabbah, when did Bnei Yisrael travel to Refidim?

texts:
According to the chronology I cite here from Seder Olam Rabbah ch. 5,

  ומאילם נסעו לאלוש, שנאמר ויסעו מאילם ויבאו כל עדת בני ישראל אל מדבר סין (שמות טז א) (הוא אלוש) בחמשה עשר יום לחדש השני לצאתם מארץ מצרים (שם), ואחד בשבת היה, הא למדנו שראש חדש אייר באחד בשבת היה, ועוד למדנו שהיו ישראל אוכלין מעוגה שהוציאו בידם ממצרים כל שלשים יום, ובו ביום כלתה, ולערב אכלו את השליו ולמשכים לקטו את המן, ובאלוש נתנה להם השבת, ושם עשו שבת ראשונה, שנאמר וישבתו העם ביום השבעי (שם טז ל), באחד בשבת בכ"ג באייר נסעו מאלוש ובאו להם לרפידים

  From Eilim they traveled to Alush, as it says, "And they traveled from Eilim and the entire congregation of Bnei Yisrael came to Midbar Sin on the 15th of the second month from leaving Mitzraim" (Shemos 16:1). It was a Sunday; this teaches us that Rosh Chodesh Iyar was a Sunday. This also teaches us that they ate from the cakes which they brought in their hands from Mitzraim for thirty days, and on that day, it ran out. That evening, they ate the slav, and when they woke up, they collected the mann. In Alush they received Shabbos, and there they made their first Shabbos, as it says, "And the nation rested on the seventh day" (ibid. v. 30). On Sunday, 23 Iyar, they travelled from Alush and came to Refidim.

This seems to be self-contradictory: first it insists that 15 Iyar was a Sunday, then it says that the following Sunday was the 23 Iyar! Further, the Braisa proceeds to explain that the Torah was given on 6 Sivan on Shabbos; this fits with  the 23 Iyar being a Sunday, but not with 15 Iyar being a Sunday.

Further, the Braisa insists that 15 Nissan is a Friday. This only works if 15 Iyar is a Sunday, assuming Nissan is 30 days, or Shabbos, if Nissan is 29 days.

Were the Braisa to say that 15 Iyar is a Sunday, 22 Iyar is a Sunday, and 29 Iyar is a Sunday, I'd have no problem; Seder Olam Rabbah agrees with the Chachamim in Shabbos 87b that the Torah was given on Shabbos, 6 Sivan, but argues on the Braisa there that Bnei Yisrael left Mitzraim on a Thursday. However, it does not say this.

Is this simply a typo in Seder Olam that crept in over the generations? Or am I missing something here?


texts: Techilaso BiF'shi'ah Vesofo BeOnes by Tashlumim

texts:
SA OC 108 gives the halachos of Tashlumin: if one forgot or was unable to daven, he is able to make it up by davening the next Shemoneh Esreh twice. (This is an oversimplication, but that's the gist of it.)

What if one was a Techilaso bePeshi'ah veSofo beOnes? That is: he was negligent, and because of his negligence he was unable to daven. Had he not been negligent he would have been able to.

For instance: Someone stayed up too late one night, knowing that he would not be able to wake up in time to say Shemoneh Esreh within the Zman. He was negligent, but ultimately it was the fact that he was asleep that he missed Shacharis. Is he able to make it up?


texts: The mahn (mannah) was compared to בדולח . What is it?

texts:
Numbers 11:7 says:

  וְהַמָּ֕ן כִּזְרַע־גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח׃

  Now the manna was like coriander seed, and the appearance thereof as
  the appearance of bdellium.

Rada"k commentary on Breishit (Gen.) 2:12 in describing what בדולח is, states:

  Rabbi Saadyah gaon, as well as Ibn Ezra say that it is a small
  spherical white gemstone. This is supported by the reference to כעין
  הבדולח in Numbers 11,7 where the Torah describes the appearance of the
  manna

The English translation is "bdellium" which, according to Wikipedia

  Bdellium /ˈdɛliəm/ (Hebrew bedolach), also bdellion, is a
  semi-transparent oleo-gum resin extracted from Commiphora wightii and
  from Commiphora africana trees growing in Ethiopia, Erythrea and
  sub-saharan Africa.[

In the picture, it looks brown / black. This would contradict a verse in Exodus 16:31 that says that the color of the mahn was white. Furthermore, the description says that bdellium is from trees, not stones.

Granted, I am inclined to trust Rada"k more than Wikipedia, here. But, it still has me confused as to what type of stone Rada"k means and what the correct definition of בדולח is. Could Rada"k have been referring to pearls or saphires?


texts: Where is it taught that Hashem doesn't give a person test that he can't overcome?

texts:
I heard various rabbonim say that Hashem doesn't give a person test that he can't overcome.

Where is the source for this?


texts:
In the encounter between Yaakov Avinu and the "man", it says (Genesis 32:26):

וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃
When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him.

The Talmud Bavli (Hulin 91a) quotes R' Yehoshua ben Levi:

וריב"ל אמר אמר קרא (בראשית לב, כו) בהאבקו עמו כאדם שחובק את חבירו וידו מגעת לכף ימינו של חבירו

He describes the physical interaction: "(Yaakov Avinu was) like a man who is hugging his fellow, and his hand reached to the "kaf yemino" of his fellow.
Rashi there explains kaf yemino to be referring to some part of the right thigh. This is in accordance with the traditional explanation of the origin for the prohibition of eating the sciatic nerve.
In the chumash Da'at Mikra (page 431 for those with this book available), the explanation on "ויאבק"  says as follows:

ויאבק – ...ענינו התגושש. ופרש ר' יוהשע בן לוי: כאיש שחובק את חברו, וידו מגעת לכף ידו של חברו (חולין צא עמוד א). וכן פרש רש"י – מלשון 'אובקו וחובקון'.

According to this citation from the same gemara in Hulin, it is saying that he was grasping the opposite hand of his opponent, not the thigh.
My question is: what is the source of the Da'at mikra which is quoting כף = hand and not thigh? The vilna shas seems not to say this. Does anyone know of other girsa'ot or midrashim that might support the viewpoint cited by Da'at mikra?


texts:
The pasuk (Dev 23:4) says that a Moavi and Amoni cannot marry into the Jewish people. The stated reasons are that they did not provide bread and water (as mentioned in Dev 23) and "he" hired Bil'am.

The gemara in Yevamot 76b explains that the injunction is only against the males because they were the ones who should have brought bread and water; it would not have been expected of the women because kol k'vuda bat melech penima, that it isn't proper for women to go out. I'm not sure why the gemara sees this pasuk in tehillim (45:14) as describing the modest behavior of women in the non-Jewish world -- I guess I always assumed that the "bat melech" made it refer to Jewish women, but if the gemara wants to apply it to the actions of the Moavi women, then ok.

But this defense of the women rings hollow because in Bamidbar 25 it was the Moavi women who seduced the Jewish men and drew them to idolatry. Not only were the women guilty of an active evil (as opposed to the men who simply didn't go and make food available) but their action was one which would invalidate any expectation of tzniyut via k'vudah bat melech penima.

So why does the gemara seem to accept this explanation from the Chachamim of Eretz Yisra'el without objection?


texts: Lighting Candles when eating Out on Friday Night

texts: If one is going out to eat (such as at a simcha), should Shabbos candles be lit at home or at the hall? I heard that some rabbis do not allow candles to be lit at the hall in the shul but instruct whomever is making the simcha to advise their guests to light at their host's home where they will be sleeping.


texts: How are Sifrei Torah typically checked today?

texts:
Our shul has about 10 Sifrei Torah (no exaggeration) that are all passul. I am curious how complicated it would be to discover where the problems are.

Someone told me that today, many sofrim (scribes) use computers to discover where errors are. Is this true? If so, how does the process work? Do they put the Torah scroll on a flat-bed scanner or do they wave a wand scanner and then compare each column with some standard? How would that work, since everyone's writing style is a bit different and also, the column starts are endings in each Torah may be different. (Note: for this answer, I am seeking a somewhat "computer / technical" answer, if possible. Is programming built into the system so that it is smart enough to recognize font nuances and compare it accurately with the computer's own font "standard"? Are there settings for, e.g. Sefardi writing styles?) Is it possible that the computer may declare an error when there really is none b/c it cannot recognize font nuances in good detail?

If the process is done manually, how long does it take, typically for a sofer to inspect an entire Torah scroll? I would imagine that this is a very laborious process if one doesn't know where the mistake(s) is / are.

Approx. what percentage of sofrim use a computer to assist them vs. completely manually inspecting?

Lastly, what does it typically cost, in the U.S. to have a sofer inspect an entire Torah and repair it (assuming these are minor repairs such as correcting a letter here and there vs. replacing an entire parchment segment.


texts: Why does Mishneh Torah have Shem uMalchut for Yishtabach?

texts:
I was looking into the Seder haTefillot as well as other siddurim based on it, and something always bothered me about Birkat Yishtabach, which as most of you know "closes" the Pesuqei deZimra section opened by Barukh She'Amar. In the other nusachot, the closing berakha does not include "Elokenu Melekh haOlam", very clearly marking it as a "short" berakha according to the Mishna, i.e. every single non-initial berakha in a series, such as the Amida, the berakhot before and after the Shema, Birkat haMazon, etc....

However, in the Mishneh Torah, Yishtabach DOES contain the full formula with "Elokenu Melekh haOlam", which is quite unusual in closing berakhot! (Source: http://www.mechon-mamre.org/i/2700n.htm)

  יִשְׁתַּבַּח שִׁמְךָ לָעַד מַלְכֵּנוּ, הַמֶּלֶךְ הַגָּדוֹל וְהַקָּדוֹשׁ בַּשָּׁמַיִם וּבָאָרֶץ:  כִּי לְךָ נָאֶה יְהוָה אֱלֹהֵינוּ, שִׁיר וּשְׁבָח, הַלֵּל וְזִמְרָה, בְּרָכוֹת וְהוֹדָאוֹת, נֶצַח גְּבוּרָה גְּדֻלָּה תְּהִלָּה וְתִפְאֶרֶת, עֹז מַלְכוּת וּמֶמְשָׁלָה, מֵעַתָּה וְעַד עוֹלָם.  בָּרוּךְ אַתָּה יְהוָה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, מֶלֶךְ גְּדוֹל הַתֻּשְׁבָּחוֹת, אֵל הַהוֹדָיוֹת, אֲדוֹן כָּל הַמַּעֲשִׂים, הַבּוֹחֵר בְּשִׁירֵי זִמְרָה, חֵי הָעוֹלָמִים.

Could this have been a scribal error? What would be the rationale for phrasing the final "Barukh Ata Hashem" in its full form?


texts:
Who knows two hundred ninety-one?
?אחד ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 291.
I'll bet you can land something interesting from the lazy gematria this time.
Check out mi-yodeya-series for the previous two hundred ninety entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: How is Chatzos Halayla (Halachic Midnight) calculated?

texts:
It seems pretty easy to calculate from the get-go that the formula is something like this:

# a halachic hour is one twelfth of the time between sunrise and sunset
halachicHour = (timeOfSunset - timeOfSunrise) / 12
# thus chatzos halayla would be literally
chatzosHalayla = timeOfSunset + (halachicHour * 6)

Above, a halachic hour is determined by the distance from sunrise to sunset divided by twelve.

This makes things interesting, as I presume that often "midnight" doesn't exactly happen in the middle of the night (period between nightfall and sunrise or dawn). How, then, do we calculate Chatzos Halayla?

I was reading a book on Tikkun Chatzos recently which sparked my interest in this. According to the author, Rebbe Nachman of Breslov calculated the middle of the night by adding six civil hours to nightfall, but this doesn't make any sense and I believe that the author is making an assumption about this. It would make sense to say that Rebbe Nachman calculated the middle of the night using six halachic hours, but  to use six civil hours doesn't really make any sense to me.


texts:
The Shulchan Aruch (Orach Chaim 62:3) rules that one fulfills the mitzvah of Keri'at Shema even if he did not hear the words that he has said--with one condition:

צריך להשמיע לאזנו מה שמוציא בפיו, ואם לא השמיע לאזנו, יצא ובלבד שיוציא בשפתיו

Regarding the bolded words, I see two ways to understand them: either, you must move your lips without actually emitting any sound, and that is enough (bedi'avad), or you must actually pronounce the words, and then even if your words did not reach your ears (for example, you are in a noisy room) that is enough; but merely "mouthing" the words would not be yotzei.

Are there any sources or proofs one way or the other?


texts: Is something considered idolatry even if it doesn't acknowledge a deity outside of Hashem?

texts:
G-d grant me the serenity to accept the things I cannot change; courage to change the things I can; and wisdom to know the
  difference.

The above listed prayer is known as the Serenity Prayer. It's actually a prayer that was made famous by A.A. (Alcoholics Anonymous) as something people recite within their Twelve Step Program.

My question is regarding the concept of idolatry.

The above prayer makes no mention of Jesus Christ. The above prayer makes no question of a religion outside of Judaism. The above prayer is simply a call for guidance from G-d.

If a Jew said the above prayer but they said it with their heart and mind and spirit with Hashem in mind, is that Idolatry?


texts:
According to the standard Shas print (Vilna Bavli), the order of Masechtas is Pesachim-Shekalim-Rosh Hashana-Yoma-Sukka-Beitza. This makes (some) sense as this is the order of holidays.

However, the Bavli Daf Yomi schedule is Pesachim-Shekalim-Yoma-Sukkah-Beitza-Rosh Hashana-Taanis. I note Daf Yomi was instituted after the Vilna print.

Why is there a discrepancy in the order?


texts:
I have recently seen reference to the “chassidic classics”, a term which I understand encompasses works by the great rebbes of the 18th and 19th Centuries.

Examples that I have seen mentioned are the Kedushat Levi, Tanya, Noam Elimelech and Sfas Emes.  However, I have struggled to find any good secondary sources dealing with them in enough detail to explain their contents and special characteristics.

I am keen to know more about this area, and I wondered if anyone could recommend a guide / overview to these and other texts.


texts: Can one make hamotzi Friday night on pat haba bekisnin?

texts:
Within This article that focuses mainly on the bracha made on pizza, it mentions that most poskim state that when one eats pat haba bekisnin as a meal, one says Hamotzi.

Friday night meal requires lechem Mishnah (two "rolls"). Does it specifically require "bread" (something that is definitely hamotzi at all times) or may one use pat haba bekisnin as well?


texts: Where can I find the sources for the opinion that gelatin from non kasher animals is permitted?

texts: Where can I find the sources on which the opinion that says gelatin from non kasher animals is permitted based on the concept of nifsal me'achilas kelev?


texts: Do Satmar hassidim follow the Mishnah Berurah? If this is not the case, what sefer or sefarim do they use?


texts: Were Shimon and Levi allowed to do what they did?

texts: Shimon and Levi deceive and kill out an entire city, yet Yaakov only curses their hasty anger, not their actions. Were they allowed to do what they did?


texts: Reason why women are obligated to eat Matza - why not like Chanuka and Purim?

texts: Pesachim 43: says that women are obligated in the Mitzva of Matza since they are obligated in the prohibition of not eating Chametz. Why do we not say that the reason is since they were part of the Neis of Yetzias Mitzrayim (we were actually redeemed because of the Nashim Zidkoniyos) like we say by Chanuka & Purim?


texts:
Mishnah Pesachim 9:7 - Why does the registration of an inherited Paschal Lamb not automatically get assigned to a father's son?
In the Mishnah Pesachim 9:7, we read :
"With regard to one who separates his Paschal lamb and then dies, his son may not bring it after him for the purpose of a Paschal lamb because it may no longer be used for that purpose after its owner has died." ( הַמַּפְרִישׁ נְקֵבָה לְפִסְחוֹ אוֹ זָכָר בֶּן שְׁתֵּי שָׁנִים, יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. הַמַּפְרִישׁ פִּסְחוֹ וָמֵת, לֹא יְבִיאֶנּוּ בְנוֹ אַחֲרָיו לְשֵׁם פֶּסַח, אֶלָּא לְשֵׁם שְׁלָמִים )
Explanation of the Mishnah

The mishnah teaches that even the son who inherits from his father cannot offer it as a pesah. **In other words the son does not inherit his father’s registration for that sacrifice.** Therefore it is sacrificed as a sacrifice of wellbeing.

Why was this decision established? (Would the desire for registration fees be the cause of this law?)


texts: Is it forbidden to buy stock of an American bank? The reason I ask is given the number of Jews in the USA, it seems unlikely that the bank wouldn't lend money with interest to Jews. What is the halacha on this and what is the stingent opinion?


texts: Why does an infant baby boy who dies before he can be circumcised have a circumcision performed after death? If, as the article states it is to prepare the body for the next world why is this ritual not performed on any Jewish male who dies without circumcision? It is my experiencing working in the chevra kadisha that this was not done.


texts: Why does chabad say "Yisbareich" instead of "yisbarach"?

texts: Why according to the Nusach Ari (siddur "Tehilat Hashem") does it say "yisbareich" instead of "yisbarach" in Kaddish?


texts: What is the earliest source for the Tanach order in our Tanachs?

texts:
What is the earliest source for the Tanach order?

The idea that the order of books in the hebrew bible is first the 5 books of moses, then the prophets, then the writings?

I'm referring exclusively to the order of T-N-K, not the order of the books within those sections.


texts: What book is the Iyun Yaakov referring to with the abbreviation כ"ח?

texts:
The Iyun Yaakov on Berachos daf 3a on the words "the night has 4 watches" quotes from a book that he refers to with the abbreviation כ"ח. What book is he referring to?

(In the new edition of the Ein Yaakov you can find the beginning of the Iyun Yaakov on page ט. The quote is on the next page, page י.)


texts: How do Jews understand this idiom in Psalm 40:7

texts:
Inspired by https://christianity.stackexchange.com/questions/1294/hebrew-ot-translation-to-greek-nt, I wonder what Jews interpret this idiom, "אָזְנַיִם כָּרִיתָ לִּי," to mean.

The English Standard Version of the Bible translates the phrase in question as "you have given me an open ear", and notes that literally the phrase means "ears you have dug for me".

So my question is, are we just talking about an open ear in the sense of a willingness to listen to HaShem? Or is there more to it? An alternative translation I've seen reads "my ears you have pierced". Is this valid, and if so, does it lend some more context?


texts: Why is sleep spelled with an aleph in Tehillim 127?

texts:
In Tehillim 127:2, the author spells the word for sleep as שנא:

Source: Wikisource

I found this unusual, as the word is usually spelled שנה in Tanach (Tehillim 90:5, Mishlei 6:4, and Mishlei 20:13).

As far as I can tell, these four pesukim are the only ones in which the word appears alone (i.e. not the more common משנתו, "from his sleep," but rather simply שנה, "sleep"), and only in Tehillim 127 is it spelled with a trailing א instead of a ה. Why?


texts: Why do Jewish funeral homes tend to be the main supplier of Jewish calendars?

texts:
Perhaps, this question is too "trivial". It seems that Jewish funeral homes tend to be the primary "printer" and supplier of Jewish calendars. For decades, many yeshivot as well as shuls get the large colorful calendars from Jewish funeral homes.

Yes, I do get smaller calendars in the mail from the numerous yeshivot and other charity orgs that love to flood my mailbox this time of year. But, as stated, these are usually small "pocket" calendars and they are rarely as colorful and large like the "funeral" calendars.

Someone in shul joked, "It's not as if my grandma who died 20 years ago needs to know when Yom Kippur is this year!" There's both truth and some falsehood to that statement, but the question is why, how, and when funeral homes got involved in this "business"?

It does seem somewhat odd, in a sense. Their business is mainly handling the dead, whereas a calendar is more important for the living. I would think that a Judaica store or a shul should be the main printer and supplier of free calendars. As a matter of fact, perhaps they should supply these calendars to the funeral home, not the other way around.


texts: Can a Ger Toshav own land in Eretz Yisrael?

texts: Once the ger toshav becomes accepted when the Yovel/Jubilee year is in effect, can the ger toshav own land in Eretz Yisrael?


texts: PTIJ: Halachic Status of Breadboards on Pesach

texts:
What is the Halachic status of Breadboards on Pesach? Are they considered Matzoh since they are flat, or Chametz since they are breadboards?

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


texts: Hopefully someone knows this, since I see conflicting info online.  What is the maftir for first shabbos of channuka (this coming shabbos, second day channuka, parshat Vayeshev).  Is it (a) Bamidbar 7:18-20 or (b) Bamidbar 7:18-23 or (c) Bamidbar 7:18-29?  Or something else.  Thanks!


texts: Deuteronomy 6:7 and 8:10 - Why are the words pronounced "Milra"?

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I'm relaying this question from my shul's chazzan to me, who is a Torah reader. I'm stumped...

Deuteronomy 8:10:

  וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ
  עַל־הָאָ֥רֶץ הַטֹּבָ֖ה אֲשֶׁ֥ר נָֽתַן־לָֽךְ

As you can see from the position of the trope notes, the 2 bolded words are pronounced on the final syllable - milra. My chazzan asks why is this so, when these two words are really accented on the 2nd syllable when spoken in conversational Hebrew.

E.g. you say, "a-CHAL-ta" and "Be-RACH-ta".

Another example is Deuteronomy 6:7:

וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ

Is the conversational pronunciation incorrect, or is there a different ruling to the accent when there a vav hahipuch (vav that converts the verb tense?)

(The above is one of many examples, where we see this. So, your answer need not focus on just this example. BTW, in the 2nd example, the chazzan stated that since בָּ֑ם is a single syllable verb, the accent on the previous word should have a nasog achor, and move back 1 syllable, which it doesn't, here. )


texts: Does a cotton blanket for daytime use need tzitzis?

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Regarding blankets, standard practice is that we don't attach tzitzis and we don't round off any corners.

Reddit user ShamanSTK asks:

  I have a blanket on the couch with four corners which is almost used exclusively for day time use. It is not a blanket slept with and it is used solely for warmth when I don't feel like turning on the heat. Does it need tzitzis?

In the case of a wool blanket in the daytime, this link says to round one corner. What if ShamanSTK's blanket is made of cotton? Must he round one corner? Must he attach tzitzis?


texts: Are there teachings of Rabbenu Moshe HaDarshan found outside of Rashi?

texts: Are there any teachings of Rabbenu Moshe HaDarshan found either as a collected work, or cited by authorities other than Rashi?


texts: In order to get an idea of what it was like to have participated in the Exodus, I would like to see an hourly timeline for the process, starting after noon on the 14 Nissan 2448. The timeline should include as a minimum the time that matzos were baked to be eaten with the Korban Pesach, the time of the sacrifice and roasting of the Korban Pesach and the time that matzos were baked before Klal Israel left Egypt in the morning. I would also like to know what did  Klal Israel do after eating the  Korban Pesach and before leaving.


texts: What is the original (Judeo-Arabic) of "gates of interpretation are not locked before us" in Moreh Nevuchim?

texts: What is the original phrasing of the "gates of interpretation are not locked before us" (i.e. ולא שערי הפירוש סתומים בפנינו) in Guide to the Perplexed 2:25?  That is, what is it in Rambam's Judeo-Arabic?


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In Christianity, there is a school of interpretation where God sometimes describe future events using past tenses. God, being outside of time, see future events as if it already happens and hence use perfect/past tenses. Thus, for example, in Isaiah 9:5, when Isaiah said that a child was born for us, Christians think that it actually refers to a future child, Jesus. (This is a continuation of an answer on Biblical Hermeneutics Stack Exchange about that verse.)

Also, many of the other prophecies of Isaiah are rendered in past tense. Atheists say that those prophecies were written by someone other than Isaiah (deutero Isaiah) after the events happened. Christians believe that there is only one Isaiah and all the prophecies are written long before return from Babel happened.

What's Judaism's point of view and how reasonable are other alternative points of view?
Is it common for the Bible to use past/perfect tenses to refer to future events?


texts: When were "acrobatics" introduced at weddings?

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The "earliest" samples of "acrobatics" that I have seen at weddings were bottle dancers, which seemed to be popular among Hassidim, and I guess originated from Russian custom.

The Talmud mentions in several places that it is a special mitzvah to gladden the bride and groom at the wedding. I recall reading a story mentioned in Avot Derav Natan that one rav would interrupt his studying when he saw a bride and groom pass by him on the street, and he would dance before them.

Gladdening the bride and groom can be done in various ways, I assume. But, from what I could find, in Tanac"h it seems to mention music and joyous sounds, and dancing. It doesn't mention acrobatics or the use of "shtick", like wearing funny hats, "leis" or costumes.

Is there any older mention of physical "stunts" or similar physical feats/skills performed at Jewish weddings such as a mentioning in the Talmud or similar? When and why was this introduced as a means of gladdening the Chattan and Lallah (bride and groom)?


texts: Why didn't women complain about not being able to bring the Pesach?

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During the first year in the desert, some men were tamei and complained that they couldn't bring the Pesach.  This resulted in the mitzvah of Pesach Sheni.

Men and women are equally obligated to bring the Pesach.  And a significant fraction of the women must have been niddos at the time.  Why didn't they complain as well?

(Women are not obligated in Pesach Sheni, but they're allowed to bring it if they want to.  In any case, they couldn't have known this then because they didn't even know Pesach Sheni existed!)

DoubleAA points out that anyone who was a niddah for Pesach Rishon is likely to be a niddah again for Pesach Sheni.  Even if you argue that they would have complained but these men were quicker and got in first, they should still have complained again, because the mitzvah of Pesach Sheni didn't address their needs.


texts: I know many frum people wear tzitzis to bed, but a while ago a fellow told me that you should wear the tzitzis that you're going to wear the next day, because of an obligation to wear the same set for 24 hours or something like that. I wonder where it says this (if it does). Also, if you have tzitzis you wear specifically for bed (because they often get tangled or knotted etc.), can you wear these and put on a daytime one in the morning before the bracha?


texts: Traditional Approaches to Midrash Tanchuma

texts: What do traditional Jewish sources say about Midrash Tanchuma (in contradistinction to the Midrash Tanchuma Yashan) regarding its date of redaction and authority vis-à-vis works of Chazal (such as other Midrashim).


texts: Was the world created with din or with rachamim?

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I remember Chazal saying somewhere that the world could not survive, had it been created with din/harsh judgement/strictness. However, in Bereshis, at the very beginning, it says:

  בְּרֵאשִׁית בָּרָא אֱ־לֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ

So how was it created? By Elokim (ie din) or by Hashem (ie rachamim)? I've read the Rashi here, but I'm not sure what exactly it means by saying that it was G-d's intention to create the world with din, but then He decided otherwise, as it were. If this was so, it would make sense to have a remes in the text alluding to it, but this is straight p'shat, it looks like the world was, in fact created with din in mind.

Can someone clarify this for me?


texts: Why is the resurrection for all of Yisroel, but the Garden of Eidin is only for some?

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It says in the first Mishneh of the chapter Chaeilik in Sanhedrin, "All of Yisroel have a portion in the world to come etc...", Which is referring to the world of the resurrection, as it says in the gemara later on daf 90, that "these are those who don't have a portion in the world to come... One who denies the resurrection of the dead from the Torah... Measure for measure", which proves that since he's punished measure for measure, then the "world to come" here is speaking of the resurrection
Anyways, why is it that all of the people of Yisroel have a portion, seemingly without (as many) conditions (besides for the few mentioned in the gemara there, but in general the Mishnah says "all"...), While in the garden of Eidin, the world of souls without bodies, there are many conditions to get in, with many different judgements, as it's known that Achair was only let in after other people prayed for him, and even after all of that, he was only let in to the lower level of the garden of Eidin, but "all of Yisroel have a portion in the world to come", without conditions and the same kind of judgement?
And especially if the world of the resurrection will be much greater than the world of souls, since the souls ascend 3 times each day, and some have been there for thousands of years, yet in the time of the resurrection, they will all come back down into physical bodies in order to get the revelation of the resurrection of the dead, but why is that, if it will be for everyone without conditions?
And even more, the entire point of the ascents of the garden of Eidin involve forgetting ones previous level through the "river of fire", as it is known, which the souls pass through but only when they first enter from this world, but at every ascent to a higher level, they first most immerse in the river, in order to completely forget the previous level and become more refined and removed etc to rise to higher and higher levels, but at the time of the resurrection, they will all come back into physical bodies in order to recieve the revelations of the resurrection
So why (according to the Ramban) will the souls, who have been ascending to higher and higher levels etc., need to come back into physical bodies in order to recieve the revelations of the resurrection, and why is the resurrection for all of Yisroel, while the garden of Eidin is only for some, if the revelations of the resurrection are much greater than the garden of Eidin?


texts: Is there a halachic preference for milah over hatafas dam bris?

texts:
While hatafas dam bris is clearly valid for a convert who is already circumcised, is this considered bedieved? Suppose a man who is not already circumcised intends to convert.

Suppose he is also considering medical circumcision for reasons unrelated to conversion. Or perhaps, suppose there is a non-Jewish surgeon whom he feels more comfortable with.

Would it be halachically preferred for him avoid the non-Jewish circumcision and just wait for giyur? That is to say, is there any halachic preference to him getting a full circumcision from a mohel lechatchilah, rather than going ahead with a non-Jewish circumcision beforehand with the intent of getting hatafas dam bris later?


texts: If our leadership do not take disease outbreaks seriously, are they considered responsible for deaths that follow?

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As of late, there has been a controversy in various Jewish communities around the world. Certain Rabbis and certain individuals have actively circumvented the preventative measures to help stop the Coronavirus. In specific instances there have been leaders outright arguing Coronavirus is less dangerous than closing Yeshivas to prevent Coronavirus.

My question relates to the nature of murder in Jewish law. I understand that disease may have not been fully fleshed out (in terms of scientific understanding of diease at the time) when our murder laws were first codified and established. That being said, does Halacha exist which is specific to the spread of disease (the reckless spread of disease through a lack of care and the resulting deaths that may follow) and how a Jew may be held liable for disease death in the same way they would other forms of reckless death.

If a Rabbi didn't take the issue seriously enough and their community suffered deaths as a result of not following through on the virus prevention techniques, are they not considered responsible for not decreeing changes to practice for safety?

Weddings were held regardless of the gathering ban.
Minyans were held regardless of the gathering ban.
Yeshivas aren't closed even when local secular officials have declared a state of emergency and require closures.
Mikvahs were kept open regardless of the disease risk.

We now know how this is spreading and we know for a fact that certain types of behavior are causing this to spread faster. The Jewish community as a whole has suffered dearly from inflated infection rates and deaths have followed.

Is there a responsibility on the leadership (whether spiritually or otherwise) which actively ignored preventative measures? What does Halacha have to day about this?


texts: Does one's t-shirt size correspond with the size of a "Perftzit" t-shirt style arba kanfos?  For example, if one's t-shirt size is XL, would he also take an XL "Perftzit" t-shirt style arba kanfos?


texts: What is the best way to keep bugs out of the sukkah?

texts: What is the best way to keep bugs, specifically mosquitoes, out of a sukkah on Yom Tov? I've looked into various candles, tiki torches, etc., but they won't last through both days of Yom Tov.


texts:
In some religions, people accept upon themselves some kind of "mission" to do whatever act to help others.  In many cases, it involves collections to send to the poor, or to 3rd world countries.  The items sent are not themselves used for religious purposes, but the collection is part of a religious "mission."

Is it permissible to give something to someone collecting for one of these missions?  Is it allowed/encouraged to help them with their own religious "mission?"  If the status of the religion as idolatry makes a difference, please include that in the answer.

Assume that the items being given are otherwise going to be discarded.


texts: Is it permissible for a Jew to eat meat that isn't treif or forbidden flesh if it was not purchased from a kosher butchery? I was told by a Muslim friend of mine that non-halaal meat (except pork) isn't haraam (forbidden) even if it wasn't slaughtered with a prayer as they do. Is this true in Judaism as well?


texts: If someone has BO and can't smell themselves, may they say blessings?

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"Just as one separates oneself from excreta, urine, a foul odor, a corpse and the sight of nakedness for Kri'at Shema, so too, he should separate himself for Shemoneh Esreh". (Rambam. Hilchos Tefillah 4:8 in translation.) One "should wear suitable clothes when he goes to pray, like one who goes before an important minister". (Online translation of Kitzur Shulchan Aruch 12:1.) The Rambam seems to agree. (Hilchos Tefillah 5:5 in translation.)

At hashkafah.com, the user named "critic" asks:

  If someone has body odor (BO) and they can't smell themselves, would they be able to make a bracha?

I also wonder: May they say words of Torah?

If I'd gone jogging in mid-morning, and was meeting an important minister in mid-afternoon, I wouldn't just change. I'd also shower: even though I normally don't notice it, jogging does makes me smell. Before saying blessings to the King of Kings, and before discussing His laws, must I shower?

Please cite sources.

Related: "Near a bad smell, one might want to do Sh'ma, the Amidah, blessings, loud study, or silent study. Is halacha equally strict about all five?"


texts:
years ago I visited Majdanek, one of the most intact concentration camps. The tour ends in a huge heap of ashes. There I was, standing in front of those ashes, thinking about the meaning of life, after seeing all those gas chambers and crematoriums. I was feeling very sad. Then a small group of young haredim arrived at the other side of the heap. After a while, they started singing a very beautiful song. I didn't knew the song, nor could i understand one word of what they were singing. You see, i'm not a very emotional person, but when those guys started singing that song in front of those ashes I started crying like a baby.

Until today when i remember that moment it gives me chills. It's one of my top 5 memories for sure. It would mean a lot to me to know what song they were singing, and if possible, the translated lyrics.

Here's all I was able to record while crying [audio only]: https://youtu.be/QDH-wQ02OR0


texts: When to light the Shamash when lighting Menorah?

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When lighting my Menora, saying the relevant Brachot, and lighting the Shamash, what order should I follow?

I think the best way is:
1. Shamash
2. Brachot
3. Chanukah-Lights

But someone said, the right way is:
1. Brachot
2. Chanukah-Lights
3. Shamash

What do poskim say?


texts: Difference in structure between Maariv Motzaei Shabbos vs. Purim and Tisha Beav

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This question is for Nusach Artscroll Ashkenaz, and anyone else who follows the same sequence.  I believe this includes the Ezras Torah luach.

On Motzaei Shabbos, Purim, and Tisha Beav, Maariv gets (vihi noam and) uva letziyon added to it, but the sequence is different:

Motzaei Shabbos:

shemoneh esrei
chatzi kaddish
vihi noam and uva letziyon
kaddish shalem

Purim and Tisha Beav

shemoneh esrei
kaddish shalem
(Esther|Eicha and kinnot)
(vihi noam if it's Purim Motzaei Shabbos and) uva letziyon
kaddish that's identical to kaddish yatom but said by the chazzan

Why the difference?


texts: Requirments for the Document of a Jewish divorce and its messenger

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Does a "get" (Jewish divorce document) need to be written on a Klaf (parchment)?

And what are the halachic requirements to be a shaliach (agent) for a "get"?

May a man send a woman as his shaliach (proxy) and vise versa?


texts: How old were Avraham and Sarah when they got married?

texts: How old were Avraham Avinu and Sarah Imeinu when they got married?


texts: Does anybody link being Kadosh to honoring parents?

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I've asked a lot of questions about the seemingly inferior position of the Mitzvas of honoring parents in Judaism despite its importance, and this is another one:

The Torah clearly annexes being Kadosh and honoring (revering from) the parents (Lev 19:1):

  קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי ה"א׃ ...
  אישׁ אִמּוֹ וְאָבִיו תִּירָאוּ ...׃

  ...You shall be holy, for I, the LORD your God, am holy. You shall each revere his mother and his father...

Different interpreters explain the concept of being holy differently (for instance, withholding from adultery - " הֱווּ פְרוּשִׁים מִן הָעֲרָיוֹת וּמִן הָעֲבֵרָה," Rashi) but I didn't see anyone defining the evident link between being Kadosh and revering one's parents.

Are there any prominent interpreters that do see the connection, and if there aren't any, why is that so?


texts: Does Talmud introduce death penalties not mentioned in the Torah?

texts: Does the Mishna or Gemara introduce any sin as liable for the death penalty, not mentioned in the Torah?


texts: Can a blind person read a Haftorah from a braille (or raised-text) book?

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Assuming a Haftorah need not be read out of a handwritten parchment, can a blind person read it out of a braille book? Or a book where the Hebrew letters are raised/embossed?

(I'd heard that someone had discussed this a while back.)


texts: If one mistakenly said רצה during a weekday ברכת המזון must he then repeat ברכת המזון?

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I believe the halacha regarding someone who mistakenly started to say shmona esrei for Shabbos during the week and remembered before רצה is that he can continue with atah chonen and it is not considered a hefsek. Does anyone have any sources on this similar question of mine regarding רצה in ברכת המזון?
edit - Gershon Gold gave a nice answer quoting the Ktzos Hashulchan, however I am still looking for sources that argue.


texts: Should you give a large amount of charity to single entity or split it up across many entities?

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The situation comes up a lot.
You're praying the morning prayers in synagogue and it's erev shabbos/yom tov; the collectors flood the synagogue. Should you give a bigger amount to fewer collectors or try to split up what you're willing to give to accommodate them all?


texts:
I was looking pictures of the Satmar wedding and I found that some women where wearing a headscarf with no hair out and others where wearing a wig or a wig with a scarf.

Why is that ? What is the official rule for Satmar ?


texts: Does this Talmudic quote have any merit?

texts:
Sanhedrin 55b:4

אמר רב יוסף תא שמע בת שלש שנים ויום אחד מתקדשת בביאה ואם בא עליה יבם קנאה וחייבין עליה משום אשת איש

"A girl who is three years and one day old whose father arranged her betrothal is betrothed with intercourse, as the legal status of intercourse with her is that of full-fledged intercourse."

I've been confronted with this as justifying sexual intercourse with minors, but I've also seen Talmudic passages condemning sexual intercourse with minors. So how does this passage coincide with other passages?

Is this passage in fact saying that one is allowed to marry off his daughter when she's over three years old, but only consummate the marriage when she's a of age?


texts: Sotah saving herself by disqualifying the mincha

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The gemara in Zevachim 47a quotes the opinion of Rabbi Elazar Bar Rabbi Yose who holds that not only the kohen who is being makrev a korban can disqualify, but even the owner can disqualify.  Upon this opinion we can come to a case where the Sotah herself will have in mind while the kohen is preparing the mincha for a non accepted time, and will make the korban mincha into piggul. Then the water won't be valid to test the woman since the korban wasnt accepted since it was turned piggul, and no one but her will know that she has no risk even though she is guilty. So how can we confidently say the sotah test always works if there is a loophole for the Sotah to be guilty and survive?

This question was asked by Rav Yosef Engel and he gave 80 answers in his Gevuros Shimonim. I beileve one of his answers is that this shitta of Rabbi Elazar Bar Rabbi Yose only applies by Kodsehi Kalim,but not by Kodesh Kodoshim. Does anyone know his other answers? (I do not own his sefer)

I also wanted to know if one of his answers states that although there is a loophole, we can still say that a miracle will occur and if she is guilty she would still be killed even though the korban mincha was invalid.