texts:
I had always thought that Europeans descended from Yafet, not Shem, and certainly not Shem, Avraham and Yitzhak. I am aware that it was common in the past to equate Rome with Edom, but I always assumed this was an allegory, likening Rome's treatment of Yisrael with that of Esav's treatment of Yaakov. However, I recently learned that some actually believe the Romans, and European people by extension, are the literal descendants of Esav, the Edomites. Is this true?

EDIT: I am not trying to be offensive, but as a white gentile, I find the view that white people are Edomites offensive because of this verse (Gen 25:23):

"And the LORD said unto her: Two nations are in thy womb, and two peoples shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger."

If a significant portion of the Jewish community believes white gentiles exist to serve them, how is that not offensive and racist? Please explain how this is not true, as I don't want to become hateful myself. Is it only Orthodox Jews who believe this?


texts: Is there a problem with a kohen flying in an airplane that may fly over a Jewish cemetery? If so, how can a kohen be sure that a flight does not go over a Jewish cemetery?


texts: כּרְעוּתֵהּ (with a dagesh in the כּ) or כרְעוּתֵהּ (without the dagesh) in Kaddish?

texts:
Kaddish starts: יִתְגַּדַּל וְיִתְקַדַּשׁ שְׁמֵהּ רַבָּא. אמן:
בְּעָלְמָא דִּי בְרָא כִרְעוּתֵהּ

The siddur  HaGr”a has כּרְעוּתֵהּ (with a dagesh in the כּ) and all my other siddurim have כרְעוּתֵהּ (without the dagesh).

Please explain the difference in meaning.


texts:
Whether one waits 6 hours, 3 hours, 1 hour, or somewhere in between, it is a common occurrence to find people mistakenly eating milk/cheese/yogurt too soon after meat. It seems like a problem that could not be solved by habituation or conditioning since there can be such a long lag between the initial catalyst (meat) and the trial (milk).

What is the most effective strategy to remind oneself not to eat dairy within the time limit after having meat? Is there a different strategy for one who has years/decades of experience than for a newbie?


texts: Would anyone know of an English sefer on Kibbud Av v'Eim which Has a mix of Halacha and Mussar ?


texts: How do you pick a Hagada to use at the Seder?

texts:
There are hundreds or thousands of
editions of the Hagada available. How do you choose which one is best to use at the Seder?


texts: Orally designating a Shabas place without a landmark

texts:
The Mishna, Eruvin 4:7, says that someone approaching his home before Shabas can designate a spot between his home and his current location as his Shabas location, and he gets a 2000-ama radius around that spot, so he can go home:

  One who was coming on the road and it was getting dark for him, and he recognized a tree or fence and said "My spending Shabas is under it" — he said nothing [because the area under the tree or fence is too large to be designated as a location for these purposes]. "My spending Shabas is at the base of [that tree]" — he [may] walk from the place his feet are in until its base, [up to] 2000 amos, and from its base until his home, [up to another] 2000 amos. It turns out he walks, after it gets dark, 4000 amos.

Then 4:8 continues:

  If he doesn't recognize [such a landmark], or is not an expert in halacha [to know that he can use the above rule], and he said [instead] "My spending Shabas is in my location", he has acquired his location for himself, 2000 amos in every direction.

Seemingly, then, this designation from afar must be at a tree or other landmark. "If he doesn't recognize" one, he can't do it. Why is that? Why can't he say "My spending Shabas is at the point 2000 amos in that direction" (pointing, or saying "east")? Why isn't that a good enough designation?


texts: I've heard that Dan was born out of wedlock. Is this true? Could someone provide me with a source for this information?


texts: Why did the Gaon of Vilna kindle many Shabbat lights?

texts:
I am making my giur and got a book from my teacher with all kinds of questions. In the chapter about lighting the candles I found one I am not able to answer:

It is reported about the Gaon of Vilna that he used to kindle many lights in honour of Shabbat. Give two explanations for his extraordinary custom.

I guess that the straight answer that he enjoys seeing the lights and that this seeing strengthened his feelings about the holiness of shabbat will not suffice as a correct answer.
I also do not see (as far as my little knowledge tells me) any halachic obstructions and may be he had a lot of children although I guess that lightning a candle for each child is a rather modern habit?

So are there better reasons?


texts: Is it fine to exploit the loophole in the laws of inheritance?

texts:
After my last question on mi yodeya, I learnt thanks to the answer and comments that a trick was possible in inheritance law according to the halacha to make daughters get the same inheritance parts than sons : make a will giving equal part to all children that will take effect 5 minutes before death.

1) Is this trick morally perfect (like selling one's chometz before pessah) or is it considered disrespectful regarding the spirit of the torah?

Helped by a comment (which referred to this question), my question could also be asked as follows: what is the spirit of the inheritance laws for daughters?

2) What are the sources or reference of this trick ?

Thanks for your help !


texts: What leniencies are available for women who ovulate before mikvah night?

texts:
What leniencies are available for women who ovulate before mikvah night (due to shorter than average cycles), and therefore most likely cannot get pregnant while following the laws of taharas hamishpacha?

The only one I am aware of is counting starting to start counting the 7 days after 4 days from the beginning of the period (if indeed the period only lasts 4 days or less), so the total time between period onset and immersion is 11 days instead of 12 days. However, this shift of one day is not always enough to ensure that ovulation occurs after immersion.

I've heard of a leniency that involves counting 4 (or 5) days of the period starting from the last intercourse before the period began, rather than from the actual period onset. However, I was told "we don't rely on this." Is this leniency acceptable to some poskim? Are there other leniencies in this situation?

(I am aware that some women take hormones to delay ovulation in this circumstance, but that is not an option for everyone.)


texts: Is Rambam's statement in Guide for the Perplexed 1:59 meant as a criticism of the Talmud?

texts:
In Guide for the Perplexed 1:59 Rambam cites a Talmudic passage and introduces it with the following statement:

You must surely know the following celebrated passage in the Talmud – would that all passages in the Talmud were like that! – although it is known to you, I quote it literally, as I wish to point out to you the ideas contained in it: (Friedlander translation, my emphasis)

What is the meaning of the bolded line? At first glance it seems like a criticism of the Talmud, i.e. Rambam is lamenting that the rest of the Talmud is not like this passage, but inferior to it. However, it might instead mean that Rambam is lamenting that the rest of the Talmud is not as celebrated as this passage, i.e. he wishes the whole Talmud was as famous as this one famous passage. In that case it is not a criticism of the Talmud, but perhaps a criticism of the people who don't study the Talmud.
The other renderings of this into Hebrew or English don't provide much more detail. The Pines translation has it as:

You also know their famous dictum – would that all dicta were like it. I shall quote it to you textually, even though it is well-remembered, so as to draw your attention to the various significations it expresses.

The Ibn Tibbon translation has it as:

וכבר ידעת אמרתם המפרסמת אשר מי יתן והיו כל המאמרים כמותה ואני אזכרה בלשונה ואף על פי שהיא ידועה להעירך על עניניה

The Kafih translation has it as:

וכבר ידעת אמרתם המפורסמת אשר מי יתן והיו כל האמרות כמוה והנני מזכירה לך כלשונה ואף על פי שהיא אמרה ידועה כדי להעירך על עניניה

The Schwartz translation has it as:

וכבר ידעת אמרתם המפורסמת אשר מי ייתן והיו כל האמרות כמותה אני אציין לך אותה כלשונה אף על פי שהיא אמרה שזוכרים אותה על מנת להסב את תשומת לבך אל משמעויותיה

In each of these translations the statement can presumably be read in either of the aforementioned two ways.
I know that Professor Marc Shapiro cited this passage as a criticism of the Sages:
The Limits of Orthodox Theology p. 37

Occasionally, one even finds him subtly criticizing the talmudic sages: 'You also know their [the talmudic sages'] famous dictum – would that all [their] dicta were like it.'

So is there any evidence as to whether this statement was meant as a criticism of the Sages or not? The evidence could be linguistic, contextual, based on how later sources understood it, etc.
In case the context may help answer the question, the dictum under discussion is from Berachot 33b:

A certain [reader] went down in the presence of R. Hanina and said, O God, the great, mighty, terrible, majestic, powerful, awful, strong, fearless, sure and honoured. He waited till he had finished, and when he had finished he said to him, Have you concluded all the praise of your Master? Why do we want all this? Even with these three that we do say,  had not Moses our Master mentioned them in the Law and had not the Men of the Great Synagogue come and inserted them in the Tefillah, we should not have been able to mention them, and you say all these and still go on! It is as if an earthly king had a million denarii of gold, and someone praised him as possessing silver ones. Would it not be an insult to him?
(Soncino translation)


texts: When enumerating the Ketuvim, why does Ramba"m omit Ezra / Nechemia?

texts: In Ramba"m Sefer Ahava, Laws of Tefillin Mezuzot Sefer Torah ch 7, hal. 15, when he enumerates the order of writing Ketuvim, he omits Ezra / Nechemia. Why?


texts: Are any communities reciting Rambam's list of Haftarot for most of the book of Devarim?

texts:
Thanks to DoubleAA for introducing me to this list of Haftarot from Ramba"m's Sefer Ahava; Seder Hatefillah #61 (See near bottom of the linked page.)

Most congregations have replaced the 7 haftarot from Devarim to Ha'azinu with others which focus on 1 (of the 3) Puranuta ("rebukes" - for Shabbat Devarim / Chazon) followed by 7 nechemta (consolation) from Va'etchanan to Netzavim (or Netzavim Vayelech) and a different haftara for Shabbat Shuva and a different one for "Ha'azinu" (on years when that is not Shabbat Shuva.)

Is there any community or group of people that still follows Rambam's list? If so, whom?


texts:
The Torah says:

  And [the men of Sodom] said to [Lot]: "Where are the men that came to visit you tonight? Bring them out to us, so that we may be intimate with them."  And Lot... said: ‘please, my brothers, do not be so wicked.  I have two daughters who have not known man.  Let me bring them to you, and you do to them as you will.  Only to these men do nothing, because they have come under the shadow of my roof." [Gen. 19:5-8]

The men of Sodom made it clear they wanted a homosexual relationship.  Lot countered by offering them a heterosexual relationship.  Why?  Did he think they were bisexual?  Was he trying to wean them away from homosexuality?  Is this discussed anywhere?


texts: Is it permissible to peruse a sefer someone brought to shul without their knowledge?

texts:
This past yom tov a guy in my shul brought a bunch of English Jewish books to shul to keep himself busy during the delays and what not. When he was not around I noticed a bunch of guys picking up the books and reading it for a few minutes. Is this sort of behavior permitted?

Do we say that the owner would benefit from the sechar (reward) of someone else reading from his sefarim that he wouldn't mind. Or does 5 minutes of curiosity not provide any substantial sechar for the owner? I am not entirely sure if the books were even "sefarim", they looked like biographies of chassidic rebbes and another book on the holocaust...


texts: Is there a way to expand a canvas Sukkah?

texts:
After playing around with ideas for seating in my Sukkah, I began to wonder, what if I just expanded it?  The problem is that it's made of canvas, which is wrapped around a metal frame.  This does not seem like it would be expandable.  But then I began to think about the possibility of pulling back one of the "walls" (ie., just not wrapping it around, and instead extending it out).  Below are some rough sketches of my current canvas Sukkah and my first rough idea of a way to expand it and open it up.

The idea is that I would just not wrap the canvas all the way around, and instead I'd extend it outward and set up posts to support the Sechach.  Some of the posts are needed for the structural integrity of the Sukkah frame itself, and so they won't be taken down, and I'd add new posts in a couple of spots to support additional "roof" beams with bamboo laid across the top of them.

So the theoretical side of my question is, how far can I extend the 3rd wall (the wall that's roughly 7 feet long) without a physical wall there?  It would have a Tzurath HaPethaḥ, if that makes a difference, all the way across, because I would still need beams to support the Sechach, and those posts are there to support the beams.  So, every place you see a gap, there would still be a beam over the top of that gap.

(I know the dimensions are off, but my computer graphic abilities are limited!)

On the practical side of my question, one issue of possible concern with my new design is that the tightly wrapped canvas might act like a sail and topple the Sukkah in a gust of wind. The frame is heavy and very sturdy, and the canvas itself is also heavy, but I wonder if it might still be a problem.  Another issue related to wind exposure is whether items on the table might be blown to the ground.

And, as I said, this is a first rough idea of one way to expand it, so if you have other suggestions that would work better, from either the standpoint of Halachah or practicality, I'm open to ideas, especially from those with real-world experience!


texts: What are the relevant sources behind what is required for a halachic conversion?

texts: There is some variety of opinion on what is required for a conversion to be halachically valid (example of such dispute) - rather than take an opinion based on who I feel should be counted as a valid convert, I'd like to read up on the relevant sources on the topic. What are the most relevant Talmud and other passages which inform thinking on this topic?


texts: Supernatural occurrences in Tanakh not condoned by G-d

texts:
What examples do we have in Tanakh of non-righteous individuals being able to "tap into" the supernatural realm?

By "tap into", I am referring to any indication that even non-righteous individuals can prophesy, perform stunts, etc. Any supernatural occurrence counts.

For example:

1) In Exodus, Pharoah's sorcerers are able to mimick some of the supernatural stunts done by Moshe and Aaron.

2) The Torah describes Balaam as a Prophet.

3) In Deuteronomy 13, the Torah states that even if an individual can perform a supernatural sign it is not necessarily a sign of vindication.

Are there any other examples?

Note: I understand that many rationalist Rishonim tend to downplay the occurrence of miracles. If however, a miracle is the most obvious pshat, I'd like to hear it.


texts:
I distilled some vodka (from sugar wine) on Shabbat, and now I'm not sure if my kosher friends can consume it.

Some important points:

It was edible before I distilled it (It was already wine)
We will have waited more than 25 hours to consume it after it was prepared
Everything else was otherwise kosher

Is this vodka kosher?


texts: Does this birchas habeit have any forbidden images?

texts: I’m wondering if this print is completely kosher, since I wanted to gift it. I don’t see any stars (except two magen Avrahums), sun, moon, or full images of malachim (although there seems to be two) or full human features. But wanted everyone’s input here. Thanks in advance


texts: This article states that the Chatam Sofer described tumat met as being not a solid fact of the layout of the building, but more something that we should view like a "viscous vapour" (קיטור צמיג) in responsum Yoreh Deah 340. But I can't find this stated in the responsum; certainly not the exact words, nor from my imperfect scan anything to that effect. Can anyone help? Thanks!


texts: Eat a chicken food with milk is allowed?

texts: I wonder if eating a chicken food in which its ingredients take milk or cheese is allowed. (For example: Eat a Chicken Stroganoff; Or a chicken stew with sour cream ...)


texts: Sources For Listening To/Not Listening to Non-Jewish Music

texts: What are sources for it being allowed to listen to non-Jewish music and sources for it being prohibited?


texts: Is one forbidden to fast between Yom Kippur and Sukot?

texts: I heard once that one shouldn’t fast between Yom Kippur and the end of Sukot , not sure its reason or if it’s an accurate statement


texts: Is a glow in the dark necklace or bracelet muktzeh? Would any action I needed to take matter if I was already wearing it before Shabbat started?


texts: Refs for Ps. 119 being called "Alfa-Bita" and "Temanya Apin"?

texts:
Can someone provide a citation (sefer, page if possible) for Ps. 119 having the monikers "Alfa-Bita" and "Temanya Apei" (=Eight Faces)?
I've seen it called Alfa Bita I think somewhere in BIH or a Sefardi Siddur, Temanya is a new one to me.
These claims are written stam in the Hebrew Wikipedia article
https://he.wikipedia.org/wiki/%D7%AA%D7%94%D7%99%D7%9C%D7%99%D7%9D_%D7%A7%D7%99%22%D7%98

נקרא גם תְּמַנְיָא אַפֵּי (בארמית: שמונָה פנים) או אלפא ביתא על שם מבנה

I tried to add to the en: site but was reverted, requires citation.
https://en.wikipedia.org/wiki/Psalm_119


texts: source for using יי (two yuds) as Hashem's name?

texts:
When did the use of two yuds becone a כינוי for the שם הוי"ה?
Is this perhaps the two yuds of "יאהדונהי"?
What's the source for using this abbreviation in place of other shemos in davening?


texts: How should one decide which Halacha to follow?

texts:
There are so many different halachot and custom nowadays, I have a lot of questions on how should one decide what halacha to follow.

Let's say I have an halacha question. The way I see it, I have three options:

Ask my rabbi
Look up by myself in some book of halacha, like
shulchan aruch
Find out my family's custom

Questions:

What alternative above is the ideal one?
In case 1, if I find out another halachic source that for me makes more sense than what my rabbi follows, can i do it that way?
And in case 2, let's say Shulchan Aruch argues with Aruch Hashulchan. Can i simply choose which ruling makes more sense to me, since they are booth authorized halachic sources?
Can I follow, let's say, Shulchan Aruch, in one matter and, for example, Aruch Hashulchan, in another matter or am I supposed to "adopt" a book to follow in all matters, just as we do with rabbis?
And in case 3, let's say I don't know whats my family custom in this matter, how deep should I search it to find out?
If my parents came from a certain city in Poland, should I follow that city custom?

I'm really confused about this stuff!


texts: Why the Heel of the foot?  (Parshas Ekev)

texts:
Parshas Ekev starts off

  וְהָיָה עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים

Rashi says on this:

  אם המצות הקלות שאדם דש בעקביו תשמעון:

What is the significance of the so called lite Mitzvos which people trample with there feet?


texts: When were the walls of Jerusalem breached?

texts: According to the Mishna in Taanit (4:6), the walls of Jerusalem were breached on the 17th day of the month of Tammuz. However, according to the prophet Yirmiyahu (39:2), that event seems to have happened on the 9th day of the month of Tammuz. How can such a glaring contradiction be reconciled?


texts: Is there any issue with the general studies department of a Jewish day school teaching Greek mythology to the students?


texts: Meaning of Targum's translation of Seraph - קליא

texts:
In Parshas Chukkas, God commands Moses to make a Seraph and put in on a standard:

וַיֹּאמֶר ה' אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃
Then the LORD said to Moses, “Make a seraph figure and mount it on a standard. And if anyone who is bitten looks at it, he shall recover.”

Targum says:

וַאֲמַר יְיָ לְמשֶׁה עֲבֵיד לָךְ קָלְיָא

What is the meaning of the word קליא in that translation in Aramaic? What's its root and where and how is it used in other verses - as a serpent or as an angel?


texts:
Whose portrait hung in Rav Elyashiv's home? In this video (on the top-right of the video, to Rav Elyashiv's left) you can see the portrait I'm asking about.

The portrait was not hung in the same room that Rav Elyashiv is sitting in, it's in the adjacent room and in the video you are viewing it through a window. (That explains why the portrait seems to move around in a strange way whenever the camera moves.)


texts: I have noticed that many cans of pepsi don't have a hechsher (kosher symbol) on them. Do they need one?


texts: In Parshas Teruma it mentions Argaman. The way it was translated in Yeshiva was purple. Is Argaman really purple? Shir Hashirim 7:6 says V'Dallas Roshech Ka'Argaman. Rashi, Rashbam, Even Ezra, Metzudas Davis, Malbim all translate this to mean the color of the hair is like Argaman. I have never seen non dyed purple hair! So what color is Argaman? (Sources please)


texts: Mistakes in Shnayim Mikrah V'Echad Targum

texts:
A question that's always bothered me: when doing the mitzvah of Shnayim Mikrah V'Echad Targum, how accurate must one be in order to fulfill the mitzvah?

In other words, let's say one mispronounces a word (either in the Hebrew or the Targum) - are you still yotzei?

And if one mispronounces 2 words?  Or leaves an entire word out?  Is it similar to, say, the mitzvah of teffilin, whereby if a single letter is missing the ENTIRE mitzvah is invalid?  Or do we say that there are different levels and one may still fulfill it to a certain degree?

I'm not asking about receiving s'char for learning, which he surely gets.  My question centers specifically on Shnayim Mikra.


texts: Is It Permitted To Listen To Secular Music?

texts: Are Jews permitted to listen to secular / non-Jewish, but non-religious music?


texts:
What good online sources are there for shiurim? More like on random topics, not text based.

(Imagine someone who does manual labor all day so their brain is open but doesn't have time to actually sit down and learn.)


texts: How do different communities practice regarding women's saying a b'racha on s'firas haomer?

texts: Mishna B'rura 489:3 says women do not say a b'racha on s'firas haomer; Aruch Hashulchan 489:4 says they do. What is the practice of various Ashk'nazi communities (for example, chassidic (various sects), "yeshivish" (various yeshivos), German, Dutch, and so on)?


texts: Kiddush H' rather than retzicha of a Nochri?

texts:
Are you supposed to make a kiddush H'--that is, sacrifice your own life--rather than be m'ratzech a nochri, Gd forbid?

If not-and this is the more important part of my question, because I think the answer is "not"--to exactly what extent are you supposed to go to avoid such an aveira? Which other halachas may/must you be doche?

I deliberately wrote this a bit obliquely; please answer in kind. (Although not too obliquely, or else I won't be able to read it!)


texts: What's so slave-ish in the Hebrew Slave?

texts:
I'm trying to compare the status and duties of a Hebrew slave that sells himself to slavery versus a man that agrees to work for 7 years (שכיר שבוע), as in B"M 9,11: "שְׂכִיר שַׁבָּת, שְׂכִיר חֹדֶשׁ, שְׂכִיר שָׁנָה, שְׂכִיר שָׁבוּעַ, יָצָא בַיּוֹם, גּוֹבֶה כָל הַיּוֹם".

Here are some points of similarity:

They both don't work on Shabbos and Yom Tov
They both own their property, and their body is not their master's property
While at work (practically for all the time) their profits (incl. lost and found) belong to the master
They stay married with kids
They stay obligated in all Mitzvos
All negative commandments toward one's fellow Jew hold for both (Ona'a, beating etc)
The master pays money to both

Here are some points of differences:

Master pays in advance vs after the work
Master can't force him to do a disregarding job, one that will "reveal his slavery"
Master has to equal his conditions to his own
Master is obligated to pay him some extra on freeing, and some more.

The last list in comparison to the first does not justify, in my opinion, the "essence of slavery" - to call this Jew a slave, especially in comparison to a real slave - Eved Knaani, whose body is his master's property!

As usual, unfortunately, I couldn't find an official definition of a "slave" - what qualities make one a Hebrew slave. Hence the question: why a Hebrew slave is called really a "slave" and not, for example, a persistent/diligent/enduring employee?


texts:
Who knows two hundred twenty-three?
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: The meaning of "האב שמחל על כבדו כבדו מחול"?

texts:
This is a follow-up question to "does-mechilah-invalidate-kibud-av".

The Gemmorah in Kiddushin 32 states:

  "א"ר יצחק בר שילא א"ר מתנה אמר רב חסדא האב שמחל על כבודו כבודו מחול"

Translating מחילה into English is tricky, it could mean "forgiveness" or "absolution". The difference it like דחויה or הותרה, in other words, it can mean that the כבוד exists but the father only "frees the son from the punishment" or that the father's כבוד is annulated by him so no Mitzvah of Kibbud can exist.

The first approach is backed by Radva"z and Sefer Chassidim, see Chortkov's answer, the other is backed by Rashb"A (1:18), see David's answer.

We use the term מחילה in various other situations, e.g. in monetary conducts (מחילת חוב) or as forgiveness for misdeeds.

What is the Halacha considering the מחילה - is it "total" or "partial"?


texts:
Based on Hashem "divorcing" Klal Yisrael after we turned to avoda zarah recounted in Yirmiyahu (3:8)

  וָאֵ֗רֶא כִּ֤י עַל־כָּל־אֹדוֹת֙ אֲשֶׁ֤ר נִֽאֲפָה֙ מְשֻׁבָ֣ה
  יִשְׂרָאֵ֔ל שִׁלַּחְתִּ֕יהָ וָאֶתֵּ֛ן אֶת־סֵ֥פֶר כְּרִיתֻתֶ֖יהָ
  אֵלֶ֑יהָ וְלֹ֨א יָֽרְאָ֜ה בֹּֽגֵדָ֤ה יְהוּדָה֙ אֲחוֹתָ֔הּ וַתֵּ֖לֶךְ
  וַתִּ֥זֶן גַּם־הִֽיא׃ I noted: Because Rebel Israel had committed
  adultery, I cast her off and handed her a bill of divorce; yet her
  sister, Faithless Judah, was not afraid—she too went and adulterated.

How could Hashem 'remarry' Klal Yisrael if Devarim (24:4) writes it is assur to remarry a divorcee after she strayed with another husband?

  לֹא־יוּכַ֣ל בַּעְלָ֣הּ הָרִאשׁ֣וֹן אֲשֶֽׁר־שִׁ֠לְּחָהּ לָשׁ֨וּב
  לְקַחְתָּ֜הּ לִהְי֧וֹת ל֣וֹ לְאִשָּׁ֗ה אַחֲרֵי֙ אֲשֶׁ֣ר הֻטַּמָּ֔אָה
  כִּֽי־תוֹעֵבָ֥ה הִ֖וא לִפְנֵ֣י יְהוָ֑ה וְלֹ֤א תַחֲטִיא֙ אֶת־הָאָ֔רֶץ
  אֲשֶׁר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַחֲלָֽה׃ (ס) Then the first
  husband who divorced her shall not take her to wife again, since she
  has been defiled—for that would be abhorrent to the LORD. You must not
  bring sin upon the land that the LORD your God is giving you as a
  heritage.


texts: In this article an Orthodox woman describes how her rav permitted her to enroll in culinary school. Although he apparently did not permit cooking meat and milk together, is there any angle to permit this professionally in a non-kosher restaurant?


texts: Explanation of מיגו דהאי לאו דאיסורא הוא דהאי נמי לאו איסורא הוא

texts:
The Shulchan Aruch in Y.D. 110:7 writes (based on Zevachim 74a and 77b, as explained by Rashi):

דָּבָר שֶׁאֵינוֹ בָּטֵל מֵחֲמַת חֲשִׁיבוּתוֹ, כְּגוֹן בַּעֲלֵי חַיִּים וּבְרִיָּה, וַחֲתִיכָה הָרְאוּיָה לְהִתְכַּבֵּד, וְדָבָר שֶׁיֵּשׁ לוֹ מַתִּירִין, שֶׁנִּתְעָרֵב בָּאֲחֵרִים וְנֶאֱכַל אֶחָד מֵהֶם בְּשׁוֹגֵג, בֵּין שֶׁאֲכָלוֹ עַצְמוֹ בְּשׁוֹגֵג בֵּין שֶׁאֲכָלוּהוּ אֲחֵרִים בְּשׁוֹגֵג, (ת''ה סִימָן קע''ה) אוֹ נָפַל מֵעַצְמוֹ לַיָּם בְּעִנְיָן שֶׁנֶּאֱבַד מִן הָעוֹלָם, הֻתְּרוּ כָּל הָאֲחֵרִים, שֶׁאָנוּ תּוֹלִין לוֹמַר הָאִסוּר הָלַךְ לוֹ. וְדַוְקָא כְּשֶׁאוֹכֵל הַנִּשְׁאָרוֹת שְׁתַּיִם שְׁתַּיִם בְּיַחַד, דְּמִמַּה נַּפְשָׁךְ אִכָּא חֲדָא דְּהֶתֵּרָא, אֲבָל לְאָכְלָם אַחַת אַחַת, אָסוּר. הַגָּה: וַאֲפִלּוּ לְאָכְלָם שְׁתַּיִם שְׁתַּיִם, אָסוּר לְאָדָם אֶחָד לֶאֱכֹל אֶת כֻּלָּם. וְאֲפִלּוּ ב' בְּנֵי אָדָם, אֵין לְאָכְלָם כֻּלָּם בְּבַת אַחַת (בֵּית יוֹסֵף לָדַעַת טוּר).

If something which can't become Battel gets mixed with other things and one of them is accidentally destroyed you are allowed to eat all of the rest of them because you can assume that the other got destroyed, but you have to eat them two at a time because you need the Svara Rashi brings in Zevachim 77b of " מיגו דהאי לאו דאיסורא הוא דהאי נמי לאו איסורא הוא... אבל אחד אחד דליכא מיגו לא:" 'because one of them has to be Mutar the other one must be Mutar as well.'

How does that make sense? Why does one of them being Mutar mean that the other one is Mutar? The fact that one of them is Mutar has nothing to do with the other one. If anything the fact that one of them is Mutar makes it slightly more likely that the other one is the Assur one, not less likely.

(There is a decent Svara why this is true by Kadshim  from the Steipler based on Aseh Docheh Lo Saaseh, but why should this be true by Chullin? I found an answer in Daf Al Hadaf based on the Din of Chaticha Mishtei Chatichos  by an Asham Talui but that answer leaves much to be desired.)


texts: What is the best way to avoid problems with buying shmittah produce outside of Israel?

texts:
Chabad.org writes: (edited for the question)

  Those who dwell outside the Land of Israel are impacted by the
  agricultural laws of Shemitah:

  Shemitah produce may not be exported out of Israel. However, it is
  possible to buy "kosher" Israeli produce outside of Israel. For
  example, if it was grown outside the areas in Israel which are subject
  to the laws of Shemitah, or if it was grown via the heter mechirah.

  Produce which is exported from Israel may only be eaten if it bears
  reliable rabbinical certification, attesting that it was grown in
  compliance with the rules of Shemitah.

I have been told that sometimes the label for the origin of produce may relate to where it was packed rather than where it was grown. There is therefore a danger of buying produce from Israel produced during shmittah and in addition not knowing that it was Israeli or shmittah produce.

Is there any Rabbinic discussion about how to avoid problems with buying shmittah produce outside of Israel?
What about a shop that on principle does not stock produce from Israel?


texts:
If it has been established that sacrifices are not needed for atonement, then why do we need to reinstate the Temple?

Jeremiah 7:22-23 "For neither did I speak with your forefathers nor did I command them on the day I brought them out of the land of Egypt, concerning a burnt offering or a sacrifice. 23 But this thing did I command them, saying: Obey Me so that I am your God and you are My people, and you walk in all the ways that I command you, so that it may be well with you"

Proverbs 21:3 "Performing charity and justice is preferred by God to a sacrifice."

Psalms 40:7 "You desired neither sacrifice nor meal offering; You dug ears for me; a burnt offering or a sin offering You did not request."

Rashi explains in his commentary of Psalms 40:7 as meaning "..but I did not require it as an obligation to burden you", i.e sacrifice is merely optional.

So time and time again God expresses his discontent with sacrifices in light of the much higher importance of clinging to his laws.

Why is the Temple then altogether needed? and why is it associated with the redemption of the Jewish people?


texts: which activities require the use of a cup and which require plain washing?

texts:
The shulchan aruch lists a bunch of things that require you to do netilat yadyim (siman 23, saif 18):

"The instances when one must do N’tilas Yadayim are the following: One who gets up from his bed, one who goes out of the bathroom and from the bathhouse, one who cuts his nails, one who removes his shoes, touches his feet, one who scratches his head. There are those who add one who walks between the dead, touches a dead body, examines his garments for lice, has relations, touched a louse, and touched his body with his hand. If one did one of these things and did not wash his hands, if he is a torah scholar, his learning will be forgotten. And if he is not a torah scholar, he goes crazy."

Do all these cases require a cup or only before eating bread and waking up?


texts: Why is the Boro Park eiruv controversial?

texts: I know I might be hitting a touchy subject, but I'm prefacing it with this so I can clarify right away: I don't want a Psak, or who holds what. That's for each person to figure out... I just want to know what all the issues are with respect to the Boro Park eiruv, and why someone would hold what he does.


texts: Does one have to be Jewish to be a rabbi

texts:
In terms of what we call semicha today, does one have to be Jewish to receive or hold it? Is it simply an indicator of learning (like an academic degree) which could be reached by anyone?

Knowing that many semicha conferring programs won't accept a non-Jew, I suggest the following hypothetical:

Someone raised a religious ("Orthodox") Jew studies for and is granted semicha. He writes, learns, answers practical questions based on his learning and "is" a rabbi. Ten years later, after some digging by members of his family, he discovers that his maternal great-grandmother was not Jewish. Therefore, he was never Jewish.

During the time that he practiced as a rabbi, was he one? The learning was the same as was his personal piety (if that matters). If someone asked him for an answer on a situation and was bound (at the time) by his answer as we do not shop for answers, is that person still bound after the heritage is discovered?

[I wonder if I asked a local smart Jewish person a question and he gave me an answer, whether I would be bound by his words even without semicha as I chose him as my generic expert...separate question]


texts: What teshuvot address educating children on inappropriate touch?

texts:
A friend of a non-observant family shared a story which inspired this question.

Two cousins were playing together. The boy was about 7 years old. The girl was about 3 years old. Early on, the mother (mother-A) of the 3 year old girl had educated her on what is and is not appropriate touch. After the two cousins were playing, the girl informed mother-A that the boy had 'touched' her inappropriately. Mother-A did not take this lightly (being a victim of family molestation) and informed her sister - mother-B - of what had transpired.

Mother-B was certain that her son would not intentionally do this. It is too easy to touch a 'forbidden' area (which could be respectively appropriate generally, yet forbidden to some i.e. touching the thigh) by accident. She also understood that a three year old might get an 'idea' of what inappropriate touch is but still does not have discernment to know what is malicious or not.

Mother-B talked her sister out of making this an issue that could destroy the family. Mother-A dropped it. Unfortunately, there was still recoil. Mother-B warned her son to never be alone with the little girl again. And though the cousins today have a great relationship, mother-A (aunt) and the boy (nephew) do not.

If molestation runs in the family, does educating children start earlier than if not? Does the gender being educated affect how and when education proceeds? Like in our story if a parent is a victim of molestation, is it advised for the parent to first address it within him/herself for a better educational outcome and emotional development of the child?


texts: What was the size of the Ner Tamid in the Temple?  Was it large enough to be a useful source of light?  Or was it small and symbolic?


texts: Source for reciting all of T'hilim (Psalms)

texts: There is a contemporary practice of splitting up Sefer T'hilim for on-the-spot recitation of the entire book by a room (real or virtual) full of people. What is the earliest documented source for this practice?


texts: Is stepping back to begin shemonah esrei in front of one who had started a moment early also a problem?

texts:
You're not supposed to walk within 4 cubits of someone praying the amidah because the shechinah is in that radius (source).

Is stepping back to begin shemonah esrei in front of one who had started a moment earlier also a problem or is the application only applicable at the end of the amidah?


texts: Reasons for different minhagim regarding if and when to put tallit gadol over head?

texts:
I'm curious about the reasons and sources for the different customs about if and when to cover one's head with the tallit gadol during davenen. For example:

cover head from after bar'chu until after silent amidah
cover head from beginning of silent amidah until after kedushah of reader's repetition
cover head when having an aliyah
cover head with tallit gadol all the time
never cover head with tallit gadol


texts: Source of story about the Vilna Gaon and immigration policy

texts:
Internet Judaism gadfly Dov Bear related the following story about the Vilna Gaon on Facebook, saying he'd heard it somewhere, and asked if anyone knows a source for it.

The great Gaon of Vilna sat with voice but no vote on the Council of the Jews of Vilna. His task was to comment from a Torah perspective on new legislation proposed before the Council. When there was no such new legislation, he did not take part in the meeting.
One day a member of the Council put forward a proposal for greatly reducing the influx of Jews from poorer regions into Vilna, where they hoped for a better life. The Gaon rose to leave the meeting. "But Rabbi," said a Councilmember, "we need your comment on this proposed new legislation!"
"What new legislation?" said the Gaon. "This was already the law of Sodom, long ago!" And he left.
The proposal was dropped.

Is this story documented anywhere?


texts: What does the Hebrew name Kohath/קהת mean?

texts: While reading this Apocryphal book about the sons of Yisrael (Testaments of the Twelve Patriarchs: Book of Levi Verses 51-52) it is stated that קהת means "beginning of majesty and instruction".  Elsewhere I saw it be stated to mean "assembly" as well.  What does the name mean?


texts: Why is there no Kaddish after Torah reading at mincha on a fast day?

texts:
Every Torah reading is followed by half Kaddish, except for Shabbat and fast day mincha.

Mishnah Berurah #4 on O.C. 292:1 says that on Shabbat and fast days we don't say Kaddish after Torah reading because there is really nothing interrupting the Torah reading and the Kaddish that's said just before Amidah, so that Kaddish works for the one that should be said after Torah reading.

This reasoning seems to work for Shabbat. But, on fast days a haftarah is said. WHy does Mishnah Berurah not consider that as a hefsek (interruption)?


texts:
In Parashat Korach (Bamidbar 16:1-2):

  וַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן׃
  ב וַיָּקֻ֙מוּ֙ לִפְנֵ֣י מֹשֶׁ֔ה וַאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם׃

  Korach, son of Yitzhar, son of Kehat, son of Levi and Datan and Aviram sons of Eliav and On son of Pelet son of Reuven took.
  And they, 250 heads of the nation, people of status stood before Moshe and people of Bnei Yisrael...

What did Korach take? It doesn’t say anywhere in the following pesukim, and Rashi only says that there is a Midrash on this, but he doesn’t quote it. What do the other Mefarahim say about this?

Note: I’d like to keep the focus on the story so please no g’zeira shava type of thing which teaches something unrelated.


texts: Can you learn from seforim written by someone who believed in Shabbetai Tzvi?

texts:
During the times of false messiah Shabbetai Tzvi, and for several decades afterwards, many well established rabbanim [1] believed him to be Moshiach. Some even maintained this belief after his conversion to Islam. May one learn from the seforim of those who maintained such belief?

[1] see Bezalel Naor's Post Sabbatian Sabbatianism for a recent survey of the academic literature on this topic


texts: Are parents responsible if their children damage in a store?

texts:
If a parent brings a child (defined as under 13 for a boy and under 12 for a girl) into a store, and that child damages an item, is the parent responsible to pay?

Would it matter if the child simply damaged an item (e.g. pushed a crystal vase, and it shattered into ∞ pieces), or if the child actually benefited from the damaged item (e.g. consuming a candy)?

(answers should focus on the Jewish law aspect and ignore issues of civil law)


texts: Is Tachanun recited in shul when a chattan and an avel are both present?

texts:
If a chattan (groom) is present in shul during the week after marriage, the entire minyan does not say Tachanun.

However, if an aveil (mourner) is present in shul during his week of shiva, the congregation does say Tachanun but the aveil doesn't.

What happens if both are in shul simultaneously? Which rules are followed?


texts: What's the difference in the terms עָוֺן פֶּשַׁע חַטָּאָה in Exodus 34:6-7

texts:
Exodus 34:6-7 says,

  וַיַּעֲבֹ֨ר יְהוָ֥ה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ יְהוָ֣ה ׀ יְהוָ֔ה אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת ׀ נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃

What distinction is being made between the words עָוֺן and פֶּשַׁע—which are “borne”—and חַטָּאָה—which is certainly not left unpunished?

EDIT: This question arose out of my misunderstanding of the text. The version I read every morning doesn't have all of the accents, so I wasn't aware of where the athnach is in the verse. I had been reading, “bearing עָוֺן  and פֶּשַׁע, but certainly not leaving חַטָּאָה unpunished”. That made me wonder what the difference between those words was (which I suppose is a legitimate thing to ask anyway), but the question only arose because I was reading the verse wrongly.


texts: If my friend has a pet such as a dog or cat, can I feed it on Shabbas? Do we say it's prohibited because I am not responsible to feed it (Shulchan Aruch) or do we say since my friend has to feed him I can also?


texts: Can a Ketubah not mention monetary obligations?

texts:
While researching this question, I've bumped on Ketubah.com site that offers copies of Ketubahs of the Reform and Conservative branches in Judaism.

This is a sample text of a Reform Ketubah:

  On the day of the week, on the day of the month of in the year 57XX corresponding to X day of the month of in the year 20XX here in XX the groom, said to the bride
  Be my wife by the consent of the Bet Din of according
  to the law of Moses and Israel. I will cherish and respect you and work for our mutual sustenance, living with you as your husband.”

  The bride said to the groom Be my husband by the consent of the Bet Din of according to the law of Moses and Israel. I will cherish and respect you and work for our mutual sustenance, living with you as your wife.”

  Bride and groom have promised to establish a Jewish home from this day forth. They have committed themselves to the covenant of marriage written this day between them. The symbolic acquisition by the groom and bride, with regard to everything written and explained above, has been performed. All herein written is valid and binding.

As this text mentions no financial obligations of the groom toward his bride, can this be called a Ketubah?


texts:
Regardless of snows muktza status on shabbos, is there an issue in shoveling snow from a paved walk?

At worst:

If snow is muktza, you are doing tiltul min hatzad letzurach davr mutar since you need the walk (Indirect movement by using an object besides your hand for a permissible goal is permitted)

Any melting would be a Rabbinic issue (creating liquid or a safeguard against squeazing grape/olive juices) with the added detractors of being unintentional (aino miskavein) and the liquid will be disposed of without use (holech l'Ibbud), seemingly making this issue moot.

The snow shovel would be a keli shemelachto l'heter *(an instrument which is mostly used for a permitted purpose may be moved for any productive purpose)*if there's no problem with the shoveling itself.  At any rate, any shovel (even melachto l'Issur) would be usable to do the snow shoveling.

If anyone wants to answer "Uvda d'Chol", please explain this concept in depth, because to this day, I don't understand how this comes into play unless we're talking about mass vs individual production.


texts: Berachot 5a - What is R. Yochanan's objection?

texts:
In Berachot 5a we have the following exchange between Reis Lakish and R. Yochanan:

אמר רבי שמעון בן לקיש כל העוסק בתורה יסורין בדילין הימנו שנאמר ובני רשף יגביהו עוף ואין עוף אלא תורה שנאמר התעיף עיניך בו ואיננו ואין רשף אלא יסורין שנאמר מזי רעב ולחומי רשף אמר ליה רבי יוחנן הא אפילו תינוקות של בית רבן יודעין אותו שנאמר ויאמר אם שמוע תשמע לקול ה' אלהיך והישר בעיניו תעשה והאזנת למצותיו ושמרת כל חקיו כל המחלה אשר שמתי במצרים לא אשים עליך כי אני ה' רופאך אלא כל שאפשר לו לעסוק בתורה ואינו עוסק הקב"ה מביא עליו יסורין מכוערין ועוכרין אותו שנא' נאלמתי דומיה החשיתי מטוב וכאבי נעכר ואין טוב אלא תורה שנאמר כי לקח טוב נתתי לכם תורתי אל תעזובו
R. Simeon b. Lakish says: If one studies the Torah, painful sufferings are kept away from him. For it is said: And the sons of reshef fly upward. The word 'uf refers only to the Torah, as it is written: 'Wilt thou cause thine eyes to close upon it? It is gone'. And 'reshef' refers only to painful sufferings, as it is said: 'The wasting of hunger, and the devouring of the reshef [fiery bolt]. R. Johanan said to him: This is known even to school children.  For it is said: And He said: If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His eyes, and wilt give ear to His commandments, and keep all His statutes, I will put none of the diseases upon thee which I have put upon the Egyptians; for I am the Lord that healeth thee.  Rather [should you say]: If one has the opportunity to study the Torah and does not study it, the Holy One, blessed be He, visits him with ugly and painful sufferings which stir him up. For it is said: I was dumb with silence, I kept silence from the good thing, and my pain was stirred up. 'The good thing' refers only to the Torah, as it is said: For I give you good doctrine; forsake ye not My teaching.
(Soncino translation)

Reish Lakish presented a lesson derived from a verse, and R. Yochanan objected. He clearly didn't object to the content of the lesson, as he immediately presents an even more basic source for the same lesson. It would seem, then, that he was objecting to the derivation of that lesson from this specific verse, when the verse should actually teach us something else. But then when he tells us what that something else is (that if you don't study Torah you will receive pain) he cites a completely different verse. So what did he accomplish if he didn't even use the verse that Reish Lakish was explicating?


texts: Did the Rabbi just back us into a corner?

texts:
In the following quote, the Khazar king questions the Rabbi's belief in a (relatively) young world starting with Adam. The Rabbi concedes that the question posed 'would weaken my belief', but argues that the source of information dating the world back so long is unreliable, so therefore the question is moot. Notice he did not say 'don't worry, God made an old world' or 'don't worry the mikubalim told us the world is really billions of years old', but he actually admit it would be a good, faith weakening question.

So, now that modern science and archaeology has given credence to the claim of an ancient world predating the assumed time of Adam, what  answer can we offer to the question of the Khazar, if the Rabbi himself admit that the strength of the question relies on the evidence?

Al Khazari: Does it not weaken thy belief if thou art told that the Indians have antiquities and buildings which they consider to be millions of years old?
The Rabbi: It would, indeed, weaken my belief had they a fixed form of religion, or a book concerning which a multitude of people held the same opinion, and in which no historical discrepancy could be found. Such a book, however, does not exist. Apart from this, they are a dissolute, unreliable people, and arouse the indignation of the followers of religions through their talk, whilst they anger them with their idols, talismans, and witchcraft. To such things they pin their faith, and deride those who boast of the possession of a divine book. Yet they only possess a few books, and these were written to mislead the weak-minded. To this class belong astrological writings, in which they speak of ten thousands of years, as the book on the Nabataean Agriculture, in which are mentioned the names of Janbushar, Sagrit and Roanai. It is believed that they lived before Adam, who was the disciple of Janbushar, and such like.


texts: Who wrote most of the songs we sing on shabbos?


texts: מֵאַבְנֵי (Gen. 28:11) and הָאֶבֶן (Gen. 28:18)

texts:
Do any commentaries mention a reason for the plural "stones" in Gen. 28:11 and the singular "stone" in Gen. 28:18?

In Gen. 28:11, it says that Ya'akov took "of the stones" (מֵאַבְנֵי) and put them for his pillows, while in Gen. 28:18 it says that he took the "stone" (הָאֶבֶן) that he put for his pillows.

Is there any significance to this change in number?


texts: Stealing from big chain stores by accident

texts: There are some big stores that have a policy of having someone check a person's receipt when they leave the store to make sure that it matches with what they have in their bags.They do this in order to cut down on people stealing from the store. If I unknowingly have something in the bag that I didn't pay for, but when I went through this "security check" it wasn't noticed, do I have to return the item? My question is, does the fact that my bags were checked and this item wasn't noticed, make this into a case of ta'us akum in which case I would be allowed to keep it? Or does the fact that I put it into the bag (even accidently) make it into a ful-fledged act of stealing from a goy, and I would have to return it? An added point, is that even the checking of the bag might not make it into ta'us akum, since it often done in a perfunctory manner just to put some fear into customers but not to actually do a thorough check.


texts: All Sifrei Torah I've seen have lines etched out to ensure that the Sofer writes the letters straight. (I have heard this is a Halacha l'Moshe Misinai - source?) Is this necessary for Mezuzos and Tefillin as well?


texts:
What is the official name of the yud in the heh, and tet in the tuf -
do we say simply yud ha'heh and tet ha'tuf (assuming tuf is vav with a roof, followed by backward-facing script-tet) ? Also, is there a relation between
vav and tet?


texts: Discarding halachic rules on Ketubot 60b

texts:
In Masechet Ketubot, 60b there is a discussion of how long a nursing woman has to wait before being remarried. There are 2 opinions:

R. Meir says 24 months (or 21 months as the problem with the milk won't develop until she is pregnant for 3 months)
R. Yehuda says 18 months (or 15 months following that same logic)

R. Natan Bar Yosef connects these to opinions of Beit Hillel and Shammai saying that R. Meir's opinion is also that of Beis Shammai and that R. Yehuda's opinion is that of Beit Hillel.
Ulla is then quoted as saying that the halacha accords with the position of R. Yehuda, and Mar Ukva cites an actual case in which R. Chanina allowed him to marry a nursing widow at the 15 month mark.
An incident is related in which Abaye is asked the halacha and he cites that the 15 month mark is the law based on 3 things:

When R. Meir and R. Yehuda argue, the law goes according to R. Yehuda
When Beit Hillel and Beit Shammai disagree, the halacha follows Beit Hillel
Ulla pointed to an actual case in which R. Chanina ruled in this way

Then the gemara shows an situation which proves that Abaye is wrong and, based on the joined opinion of Rav and Shmuel, the 24 month limit is the halacha.
The Artscroll notes (60b1, note 7) says that "though in general we follow R. Yehudah over R. Meir, where the issue is Rabbinic in nature and R. Meir espouses the stricter view, we follow R. Meir." And it cites the gemara later on the page.
But this begs a couple of questions:

Even if we can find a reason to discard the general rule regarding R. Meir and R. Yehuda in deference to some other rule, how can we discard both the rule regarding Beit Hillel and Beit Shammai, and the proven precedent attested to by the ruling of R. Chanina and Ulla?
Is the gemara saying that Ulla, and by extension, Mar Ukva and R. Chanina don't know the rule about Rabbinic laws and stringencies, because they blithely all rule according to R. Yehuda based on the standard dictum?


texts:
In light of comments here, what is the history of the current division of tanach into pesukim? Specifically, to what extent do we view our breaks as coming from Sinai? Are there Christian influences affecting some spots? What are some places where we differ from the Christians (if any)?

Note this is about verses not chapters. Sources highly recommended.


texts:
In Parshas Vayeira, there is the Besurah of the birth of Yitzchok in the coming year:

לַמּוֹעֵ֞ד אָשׁ֥וּב אֵלֶ֛יךָ כָּעֵ֥ת חַיָּ֖ה וּלְשָׂרָ֥ה בֵֽן

This means exactly one year later to the day, as Rashi proves from this that it was Pesach, since Yitzchok was born on Pesach.

Yet, in the Parsha of Bris milah, at the end of Parshas Lech lecha, it also says that exactly one year later there will be the birth of Yitzchok:

וְאֶת־בְּרִיתִ֖י אָקִ֣ים אֶת־יִצְחָ֑ק אֲשֶׁר֩ תֵּלֵ֨ד לְךָ֤ שָׂרָה֙ לַמּוֹעֵ֣ד הַזֶּ֔ה בַּשָּׁנָ֖ה הָאַחֶֽרֶת

This took place three days earlier as Rashi says in parshas Vayeira:

אמר רבי חמא בר חנינא יום שלישי למילתו היה, ובא הקדוש ברוך הוא ושאל בשלומו:

I had a thought that maybe the year is being calculated differently in each case, as the chizkuni brings:

חזקוני בראשית פרק יז פסוק כא
למועד הזה בשנה האחרת אמר רב הונא בשם רב אידי אותה שנה מעוברת היתה פי' ממועד למועד הוי שנה אחת והוא קורא אותה שנה אחרת מפני חודש העבור שנתוסף בה.

This would indicate that the words Shana Acheres refer to the fact that the year was a leap year, and in Parshas Vayeira these words dont appear. This lead me to think that perhaps in Lech Lecha the "year" is Lunar, and in Vayeira it is Solar, but i still can't work out the numbers, any ideas?


texts:
I was under the impression that the further time passes from death the weaker the Aveilus. For example, Shiva is stronger than Sheloshim is stronger than 11 months.

Yet, according to the Gemara in Kesuvos 4b writes "מאי קולא אילימא דקתני בועל בעילת מצוה ופורש התם משום דלא חל עליו אבילותא אי לרבי אליעזר עד שיצא מפתח הבית אי לרבי יהושע עד שיסתם הגולל" which implies that having relations is permitted during Aninus but prohibited during Aveilus.

Why would that be?


texts: Does the existence of insurance affect end-of-life Halacha?

texts:
Consider the following case:

A baby is born with severe congenital defects. The doctors say that if nothing is done to address them, the baby will die within days. They also say that there's a series of operations that, if done, have a 5% chance of granting the baby up to two months of life in intensive care. The operations and the intensive care require highly specialized personnel and equipment, with an estimated total cost of $500,000.

Assume that there's no such thing as medical insurance or state-funded care. If the parents choose to have the operation done, the hospital will bill them for the full cost. Are the parents required to choose to have the operation done?
Assume that the parents have medical insurance that will cover the cost of the operation. Are the parents required to choose to have the operation done?
Is a medical insurance company (assuming it intends to follow Halacha) required to have a policy that would pay for the operation in this case?
Assuming that such a choice exists, are would-be parents required to carry insurance whose policy would pay for the operation in this case?

I'm primarily interested to know if there's any difference between the answers to 1 and 2. In other words, is our implementation of the Halachic requirement to preserve human life affected by the existence of health insurance?

If there's no difference given the case as presented, but there would be a difference if the parameters of the case are changed (e.g. $10B instead of $500K or years of life instead of months), feel free to change the parameters.

Of course, people who have to consider these questions practically should consult their Rabbi.


texts: Gentiles, what happens if they break the 7 laws

texts: What happens to gentiles if they break the 7 laws.


texts:
Where can i find downloadable pdf for "ילקוט יוסף שובע שמחות" online?
I found it on Tablet.otzar.org but it is not downloadable.


texts: According to the Rishonim who hold a Bracha Levatala is forbidden Min Hatorah, why do we need a category of Safek Brachot Lehakel?

texts:
If a Bracha Levatala (blessing in vain) is forbidden from Torah Law, why do we need a special category of Safek Brachot Lehakel?
Almost all Brachot are Derabanan, and how could we do a safek mitzvah derabanan and be over (violate) an issur deorayta (from the Torah)?
(To make the question easier we can ignore Brachot which are deorayta).


texts: Is there a recommended sound quality for a shofar?

texts:
I have a preference for blowing a shofar that produces a clear low pitched sound. (Of course, when I choose a shofar, my higher priority is that it's lightweight and is easy for me to blow.)

O.C. 586:6 (Thanks DoubleAA for providing ref) says that "all types of voices" are considered kosher, meaning that if the sounds is dull or "heavy", they are valid.

I'm curious if outside of halacha, are there any other sources stating any recommendations regarding the preferred or "ideal" sound quality of the shofar, and what the reasons would be.


texts: What Parsha ספרים are out there that aren't commentaries on the text per say, but rather Halachic Sugyas based on the Parshios (similar to Minchas Asher by Rav Asher Weiss)? In particular, I am looking for a work that takes one or perhaps several פסוקים from the Parsha and tells over a Sugya learned from that פסוק


texts:
A number of questions regarding the 'kri and ktiv'

What is the source (talmudic or otherwise) for this concept?
Why is it necessary; meaning why could we not adduce whatever concept is being taught by having both the kri and ktiv in another way?
Is there a halachik source that contains a full list of all kri/ktiv pairing in all of tanach?
(possibly a subset of the above)  Do all branches of orthodoxy have the exact same list?

related


texts: Is it Halachicly allowed to chose the gender of your child or does Halacha frown upon this practice?


texts: Does non mevushal wine make the vessels containing it treif?

texts:
As per halacha and many other questions here, non-Jews touching (etc.) non mevushal wine can cause the wine to become non kosher.

Does this have any effect of the vessels holding the wine, kashrut-wise?

For example, say you bring non mevushal wine to the table at a kosher hotel, and then a non Jewish worker touches it. Are you simply prohibited from drinking that wine, or did you cause kashrut problems in the glass, and/or whatever the glass is washed with etc. etc.?

I ask about this kind of wine specifically because I thought it might be different than other non-kosher products, as it seems to me that this is not inherently un-kosher, but rather something that has become unfit for consumption due to external concerns.


texts: Do the Havdalah flames have to join into one?

texts:
I know that Havdalah candles are supposed to have multiple wicks, in order to form a "torch".  My question is, to what extent do the flames generated from the wicks need to work together to form a stronger, torch-like flame?  Do the flames need to join into one, or can they merely push against each other and make each other rise higher?

I've seen this happen with a double-wicked candle in which, it seems, the wicks are too far apart to share one flame, but the flames nevertheless interact and push each other higher and burn brighter.  Not only that, but when one wick is lit, it will spread to the other (that's how close the wicks are), even though they will still not share the same flame.


texts: Is taking control of land by a Jew in Israel a sin if it was not controlled by him before?

texts:
According to Halacha, is it a sin for a Jew to take control over some land in Eretz Yisrael when this land was taken against the will of its previous controller (regardless of whether it was occupied or empty, and whether there was violence involved in the transition)? Does this depend on whether the agent responsible for the removal of the previous controller was the State of Israel?

Regarding to the type of sin involved, I am thinking of the act of stealing but it could be another. Here are some commandments regarding stealing that might be relevant for the question (apart from the 8th commandment):

Not to steal personal property (Lev. 19:11).
To restore that which one took by robbery (Lev. 5:23).
Not to covet what belongs to another (Ex. 20:14).
Not to crave something that belongs to another (Deut. 5:18).
Not to steal personal property (Lev. 19:11).
To restore that which one took by robbery (Lev. 5:23).

Source here

My aim is to better understand the consequences for a Jew settler of moving into land taken over from Palestinian settlers by the state of Israel or private individuals.

Disclaimer:

1) Notice that use the concept of control instead of ownership since, apparently, Jews never own the land, which belong to G-d. Please correct if wrong.

2) There is no mischief or anti-semitism behind my enquiry. I just want to understand better the ongoing Israel-palestine conflict.


texts:
What's the deal with showering on yom tov?
I am asking not about shabbos, but specifically about yom tov.


texts: 3000 forgotten Halachot - out of how many?

texts:
The Mishnah we have counts around 4200. THe Gemmorah in Temura 16a says:

שלשת אלפים הלכות נשתכחו בימי אבלו של משה
three thousand halachot were forgotten during the period of mourning for Moses

The number is very exact so it looks like they counted the Halachot. So how many were there in the first place?


texts:
Note -- I am not asking about the whether one is allowed to pray near a bathroom in this sense.

As per the rules on this website, thinking Torah thoughts is not allowed in a bathroom. As such, would I be wrong to say any sort of prayer near a bathroom that is occupied by someone who would hear what I am saying? If I know that the person would listen to my bracha (for example) and say Amen to it then I would be causing the person to think about Torah while in an inappropriate location, and my actions create a michshol.

This is a question about theory though it has practical roots as many kitchens have a powder room and if someone goes to the bathroom while someone else gets food (or washes for bread etc) and can hear the bracha being said, he would respond, or at least think of the halachot of brachot.


texts: Does a blanket request for forgiveness effect teshuva?

texts:
As Yom Kippur approaches each year, I often see people in leadership positions make blanket requests like "if I have hurt any of you this year, I ask that you forgive me".  Are these requests in any way effective when it comes to doing teshuva?  It seems that according to Yoma 87 and the Rambam (somewhere), we need to acknowledge the transgression and make amends, which is hard to do without knowing what it is and whom you wronged.  On the other hand, respected, knowledgable people like rabbis and teachers in yeshiva do this, so they presumably know something I don't.

(When I've been in this position I usually instead say "if I have hurt you, please bring it to my attention so I can make amends", which would seem to solve the problem.  But maybe I'm solving a problem I don't need to solve, and by instead making a blanket request I can do teshuva for transgressions that people would be too shy to make me aware of?  This is not a request for p'sak, of course; that's just context.)


texts: Why doesn't Kellogg's print the symbol of their certifying agency on their boxes

texts:
I have separated my previous question about Kellogg's cereals into different posts based on the comments on that question.

The cRc recommends Kellogg's cereals with only a k on the box. In my experience, I have not heard of anybody who disagrees with this.  This is an unusual situation, though, since normally a plain k does not indicate reliable kashrut supervision.  Apparently those cereals are under the supervision of the Rabbinical Council of New England (see linked question), but for some reason Kellogg's does not mark the boxes as being under their certification.

The Rabbinical Council of New England actually has its own logo which looks like this:

I have seen the KVH logo on restaurants in Boston such as Cafe Eilat which the Young Israel of Brookline lists as kosher. This in addition to the fact that well-known organizations stand by their certification of Kellogg's foods indicates to me that they seem to indeed be a reliable kashrut organization. So why doesn't their logo appear on Kellogg's cereal boxes?

I do not believe that the reason is simply because the symbol is less well-known (compared to OU or OK). A hechsher that some people would have to look up still seems better than something that is not a real hechsher at all.

I also don't believe that the reason is so that they can change at any time (as suggested in the comments on the other post).  Kellogg's does print OU and OK on products certified by those organizations, and the same rule should apply. In any case, I just don't see what is gained by printing a K rather than KVH.


texts: Understanding the bestowment and receiving the greatest good (HaShem Himself)?

texts:
The Ramchal, in short, teaches (Derech HaShem) that HaShem is absolutely, completely and perfectly good; His essence/nature so to speak is the totality of goodness. Because of this He wanted to bestow the greatest good possible. Anything less would simply not be good enough (the greatest good). But what is the greatest good? What is the ultimate good that God can bestow on His creation? The ultimate good is HaShem Himself. The greatest good that He can bestow is Himself.

So here's my question:
HaShem can't give Himself literally: like when I give something to the other in order to receive it and becoming the owner of it. So how do I need to understand this, what's the meaning of HaShem wanted to bestow Himself (the greatest good possible) and how does one receive if it's not literally?


texts: Why is Shlomo Hamelech called Koheles in the book of the same name?

texts: What does the word "Koheles" mean and why is Shlomo called that?


texts:
Purim is pretty clearly the wackiest day of the Jewish calendar, and of course the preferred main course for the festive meal is Wacky Mac. Now, as we all know Wacky Mac has four different components: wheels, shells, spirals, and tubes.

What is the correct order of precedence to give these shapes at my meal? Which do I say the blessing on? Which do I save for last? Must I have a Shiur of each? All four shapes are clearly elements of the Mitzva, but I don't know the best consumption strategy to fulfill all relevant Halakhot and Minhagim.

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


texts: How can we reconcile the Gemara saying that Daniel was NOT a Navi, with all the Obvious (Very Intense) Prophecies of Daniel written in Sefer Daniel?

texts:
In Perek Hachelek in Sandhedrin the Gemara says that Chanania, Mishael and Azariah were Neviem, but their friend Daniel (Seemingly the Most Important and Impressive Figure- due to his Prophecies and trust in Hashem) "Only has Ruach Hakodesh".
How do we reconcile this with the Fact that in Sefer Daniel we see, and from the 7th-12th Chapter Daniel writes about the many Earth Shattering Prophecies he's had, in which he's told Secrets until the time of Mashiach (including the time of Redemption) in a "Chaza" which as in 'Chazon Ovadia' always (I think) refers to Prophecy.
In addition, we find (in Chapter 2) Daniel preparing himself with a to revive Nevuah.


texts: Drinking Havdalah Wine during the 9 Days

texts:
What are the different Minhagim you or other people have with the drinking of the wine at havdala during the "9 Days"?
Do you drink it yourself, or do you use Chamar Medinah (a non-wine substitute)?
Which one is better halachicly? (You should probably define which Chamar Medinah you use, and if you give it to a child to drink, how old a child, and what gender.)
What if there is no child?


texts: In between the 'Shir HaMaalot' that precedes birchat hamazon and the the blessings themselves, there are a few psukim beginning תהלת ה' ידבר פי .  Some people add these, and some don't.  What's the origin of the custom?  Which groups practice it?


texts: What is the font with points in the middle of the letters called?

texts:
What is this [type of] font called - the kind that makes it look like every leg of every letter is a snake that swallowed a block?

Where can I download such a font?


texts: Motzei Yom Kippur by Maariv one was Davening and in error said Hamelech Hakadosh instead of Hakeil Hakadosh and realized his error a bit later does he have to Daven over?


texts:
The Parshah of Tetzaveh deals greatly with how the kohanim (priests) and the kohen gadol (high priest) had to be dressed when entering the Mishkan (and in the case of the kohen gadol the inner sanctuary). In fact, the descriptions given in the Parshah are incredible precise and clear. One could actually (re)create the garments fairly accurate based upon the Torah descriptions. There is nothing vague in the instructions, I'd say.

As far as I understand (and I don't understand a single thing) the garments were to be worn exclusively in the Mishkan and possibly in the first and second temple, on Yom Kippur special requirements were to be met.
What do our sages say regarding recreating the garments and wear them during communal service even though the third temple is still not around? Would it be disrespectful to dress in that particular way even though there no temple nor Mishkan arose in the present time?


texts: Why did God give the Rabbis so much power?

texts:
The Torah demands that we adhere to the laws implemented by the Rabbis (I think the source is "don't veer from what they tell you to the right or to the left"). This has given the Rabbis far-reaching authority to add mitzvot, impose fences, define ambiguous terms etc.

Why were the Rabbis given such extensive powers?


texts: Should one read the story of the cursing of Canaan in a different way?

texts:
The verses of Genesis 9: 24-27 are generally believed to be part of a larger context, including the verses 9: 20-23. In other words, that these verses together tell one (a complete) story. But what if they are to be viewed separately? What if Cham sees Noach after he gets drunk and falls asleep, and then asks his brothers for help and puts him to rest elsewhere? When Noah wakes up at a later time, however, (it appears as if) something has happened in the meantime that Noah is aware of . And although the story in such a case does not record what happened, it becomes clear that Canaan has something to do with it, and this could be a good reason why Noach curses Canaan and not Cham.
Could the story be understood in such a way?
P.s. If not, does the grammar used to tell the story provide any solution to get out of the Cham who saw the nakedness of Noach, and Canaan ending up being the one cursed by Noach, situation? Is it possible for example to read a verse like 9:22 as: "And Cham saw his father, Canaan the nakedness of his forefather, and he (Cham or Canaan) went out to tell his brethren outside (or out in the open)."
I already looked at another question, but I'm not so much looking for commentaries/interpretations which add to the text, I'm rather looking for options within grammar or punctuation which helps us understand the context in another way; For example the wording 'nakedness of his father' is sometimes taken literally (Noach being naked) but also often in the way it is described elsewhere such as Leviticus 18:8, 20:11 and Deuteronomy 27:20 (refering to some sort of incest, thus the nakedness of the wife of Noach), which makes it possible to read the exact same verse in a totally different way.


texts: What is the source of the expression המבין יבין?

texts: The Forward writer Philologos in his most recent column claimed that the earliest uses of the expression והמבין יבין are found in the Ra'avad and in the Radak. Based on the fact that both these individuals lived in (late 12th century) Provence, he claims that the origin of the phrase is a Provencal translation of the New Testament. However, this expression is found earlier in the Lekach Tov (11th century Greece) and in the Ibn Ezra (early 12th c. Spain) as well as in many twelfth c. Ashkenazi works such as Rabbenu Tam's Sefer ha-Yashar, R. Yehuda b. Kalonymous' Tannaim ve-Amoraim, the Chizkuni al ha-Torah, and other places. This being the case, what is the most likely origin of the expression?


texts:
The mishna in Keilim 3 discusses when an earthenware pot loses/regains its ability to contract tumah. Part of the discussion hinges on whether the pot has lost its status as a utensil (שם כלי).
According to mishna 3:1, if a pot used for food has a hole large enough to let out olives, it loses its susceptibility to tumah (translation from Sefaria).

שיעור כלי חרס ליטהר:  העשוי לאוכלין, שיעורו בזיתים
The measure of [a hole in] a clay vessel to make it pure, if it is used for foods, its measure is with olives.

According to Bartenura, this is because it's no longer usable. It made sense to me that this is the same point at which the pot loses its status as a utensil. However, in mishna 3:3, such a pot as described as still having the status of a utensil (translation from Sefaria).

חבית שניקבה, ועשאה בזפת, ונשברה--אם יש במקום הזפת מחזיק רביעית--טמאה, מפני שלא בטל שם כלי מעליה
A jug which had a hole which was repaired with pitch, and it was then broken: if there is in the place of the pitch [an area large] enough to hold a revi'it, it is still impure because it did not lose the status of a vessel.

It would seem that the point at which a pot loses the status of a utensil is more breakage than what makes it lose its susceptibility to tumah. So, when does something have the status of a utensil (שם כלי)?


texts: How to conduct a musical havdalah service?

texts:
On a Jewish listserve that I subscribe to, somebody posted the following question:

  Does anyone have the music and an outline for the havdalah service? I
  want to do havdalah before an event for the young professionals group
  I am part of.

How should I respond to her message?


texts: How old will Moshiach be when he is revealed

texts:
According to our sages of blessed memory Moshiach will be well immersed in the Torah, so how old then will Moshiach be when he is revealed.

As Maimonides states, "If there arises a ruler from the family of David, immersed in the Torah and its commandments like David his ancestor, following both the Written and Oral Torah, who leads Israel back to the Torah, strengthening the observance of its laws and fighting God's battles, then we may assume that he is the Messiah. If he is further successful in rebuilding the Temple on its original site and gathering the dispersed of Israel, then his identity as Messiah is a certainty."


texts:
Who knows three hundred and five?
?חמישה ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 305.
Don't be led astray like a lamb by lazy gematria.
Check out mi-yodeya-series for the previous three hundred and four entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Av HaRachamim on Shabbat Isru Chag Pesach in Israel?

texts:
This year (5778) the 22rd of Nisan falls on Shabbat. In Israel this day is Isru Chag Pesach (as opposed to the diaspora, where it is Acharon Shel Pesach).

Does one say Av HaRachamim?

On the one hand, we generally don't say Av HaRachamim when Tachanun is not recited (as it is not throughout Nisan).

On the other hand, many Ashkenazim make a point of saying Av HaRachamim during Sefirat HaOmer (due to the Crusades). Thus, on the following Shabbat (29th Nisan, Mevarchim Chodesh Iyyar) they do say Av HaRachamim, despite it still being Nisan and also Mevarchim HaChodesh, which is generally a reason not to say Av HaRachamim.

On the third hand, siddurim I've checked (e.g. the Artscroll "Lefi Minhagei Eretz Yisrael" siddur) don't list Isru Chag Pesach as an exception to the no Tachanun => no Av HaRachamim rule. Maybe Isru Chag is 'happier' than Mevarchim HaChodesh, like Rosh Chodesh Iyyar where they don't say Av HaRachamim if it falls on Shabbat, despite it being during Sefirat HaOmer?

On the fourth hand (and I'm not sure how relevant this is) in the Diaspora they will be reciting Av HaRachamim today, as Yizkor is said on Acharon Shel Pesach.

I'm running out of hands, so I'll stop here.


texts: Did any 100 y.o. Exodus survivors enter the Promised Land?

texts:
IIRC the decree of dying in the desert was limited for those aged 20-60 at the Exodus. Of those who were 60 at that time and 100 at the entering of the Land, did they all die in the decree, or did some of them live to enter the Land?

This relates to the discussion in B"B 122.


texts: Why is "marriage effective contingent upon the approval of the Sages"?

texts:
In Gittin 33a, Kesuvos 3a we learn that Rabbanan have the power to uproot a kiddushin because:

כל דמקדש אדעתא דרבנן מקדש ואפקעינהו רבנן לקידושין מיניה

When a man betroths a woman, he does so under the conditions laid down by the Rabbis, and in this case the Rabbis annul his betrothal.

My question revolves on how to fully understand this principle:

Source for it? Is it d'oraisa or d'rabanan?

Why does this principle exist by kiddushin/ geirushin specifically?

What is the rationale for it existing? We don't extend this principle in other areas like "when a person makes a sale, he does so under the conditions laid down by the Rabbis"


texts:
What is the source of the expression that during the month of Elul the King is in the field?

I have seen this on many occasions but could not find any source.


texts: Why are we required to light Chanukah lights only for about half an hour?

texts: Since the miracle of the oil of Chanukah was that from one flask of oil they miraculously had enough oil for the menorah to burn all night for eight days, why did Chazal require us to light only for about half an hour, and not the whole night?


texts: What's the Jewish equivalent of "crossing your fingers"?

texts: I always use the phrase "crossing my fingers for good luck", but it's really annoying; is there a Jewish equivalent of that phrase? This is a superstition from another religion, making the symbol of that religion 'for luck'. What would a Jew use to say "I am hoping for a good result'


texts: When the kohen does an avodah shelo l'shma and the baal must bring another, who pays for the second animal?


texts: I have heard different Minhagim regarding washing at Urchatz. It seems that in some families everyone washes and in others only the Baal HaBayis. Does anyone have sources as to the different Minhagim or know of any others?


texts: Changing location mid-way during Shemoneh Esrei?

texts:
In one of these hopefully rare events, I’ve found myself needing to daven Shemoneh Esrei in a hotel lobby. I tried finding a quiet place, only to realise mid-way one of the workers telling me I was not supposed to be there.

I had to move my location some distance away from my initial location, and then continue with Shemoneh Esrei. In such a situation, would my tefillah be acceptable? Or, should I have to restart from the beginning after I changed positions?

This was Maariv ... would it make any different if this was Mincha (or even Shacharit)?

Furthermore, what are the acceptable and non-acceptable reasons to permit change of location during Shemoneh Esrei?


texts:
According to page 48 of the Kinot by Rabbi Abraham Rosenfeld, one does not say the bracha of "Oteir Yisrae'sl B'Tifarah" in shacharit of Tisha B'av. Instead, one says it at the beginning of mincha (on page 188).

His citation is to the Mishna Berurah on the Shulchan Aruch, 25:3, because the M"B cites the practice of touching the tefillin at that bracha

  ראיתי מדקדקים למשמש בתש"י וש"ר בשעה שמברך ברכה זו

Other mefarshim cite the Tur that the tefillin are called "pe'er" - but none of the commentaries there actually says that one should not recite this blessing on Tisha B'Av when there is a practice for many not to wear tefillin in the morning. That seems to be a conclusion that only Rosenfeld draws.

Two questions -- one, is there any direct corroboration for Rosenfeld's statement that one should not say the bracha in shacharit?

Two, would that mean Rosenfeld would delete the bracha on all days when we don't wear tefillin at all?


texts: Why are there 4 citations from Ketuvim (Writings) instead of 3 in Shofarot?

texts:
Talmud Rosh Hashanah 32a says:

  מתני' אין פוחתין מעשרה מלכיות מעשרה זכרונות מעשרה שופרות

My translation:

We do not lessen (saying) 10 verses in each of Malchuyot, Zichront and Shofarot (The middle 3 sections of Musaph Rosh Hashannah).

The Gemarah, there, discusses the breakdown, and it decides a practice to say 3 citations from each of the 3 sections of Tanach, with a concluding citation from the Torah.

Granted, that while it says that we should not do less than 10 verses in total, we cite exactly 10 verses, in both Malchuyot and Zichronot. However, in the Shofarot section, we cite 4 verses from Ketuvim (Writings) with the last one being all of Psalm 150.

Not only does that make that section 11 verses, but it's more than 3 in Ketuvim.

While, it seems that according to the Gemarrah this is fine, why do we make an exception only for Shofarot section, and why are we specifically adding an extra citation just for Ketuvim? Why not make an extra Torah or Nevi'im citation, instead?


texts:
וַיֹּאמְרוּ אֶל מֹשֶׁה הַמִבְּלִי אֵין קְבָרִים בְּמִצְרַיִם (Ex 14:11)

About what were the Jews complaining in particular?


texts: How safe does 'travelling' need to be to revoke Tefillat HaDerech?

texts:
There is a discussion as to whether the amount of time or the distance traveled generates the obligation to say Tefillat HaDerech. The reasons being either because travelling far could lead to dangerous encounters (e.g. travelling overseas in days of old), or that travelling certain distances between cities you could encounter bandits or wild animals (as the blessing itself states), etc.

This article goes on to say that:

  We don't say the bracha in town, even though there are many car accidents also inside the city, because the blessing was established for travelers on the way, and only outside town does one fall under the category of a "traveler". But as soon as one is on the way, the dangers are immediate, and not a function of how much time is spent on the road. Therefore it makes sense to say the bracha immediately after leaving town, if traveling for more than 4 kilometers, even if for less than 72 minutes.

Since travelling large distances is immeasurably safer nowadays, could it be legitimate to revoke Tefillat HaDerech altogether? Change the nusach? Or only said under very specific conditions?

As an aside: It is good to pray and acknowledge Hashem's help in any situation we encounter and there could be grounds for saying the blessing in any case, even though we are not obligated. However, we don't make a yehi ratzon for all things that are potentially dangerous (eating, walking down the street, swimming, bunjee jumping), but the 'traveler of the past' was given the status of 'in danger', such that a special blessing was instituted. It seems like the metziut has changed considerably.


texts: What is the law regarding the aveidah of a katan (lost object of a minor)?

texts:
Jewish law (Shulchan Aruch Choshen Mishpat 262) says that some lost objects are allowed to be kept by the finder. I understood that the reason is because the original owner had ye'ush (gave up hope). Seemingly that makes the item hefker (ownerless). So a new person can own this item.
But we know that a minor can't Halachically transfer ownership of an item he owns. Like we see by the Lulav and Esrog, that if you give them to a minor, then the minor aquires it but can't give it back to you. You're stuck with him owning it.

So my question is: What happens if a minor owns an object and loses it, and this is an object that's allowed to be kept because the owner gives up hope. (and let's say you can tell that this object belonged to a minor. e.g. it's a kid-sized object.) So if a minor doesn't have the da'as or ability to make Halachic actions, then it would seem that his ye'ush (giving up hope) doesn't work on the object. So if a child's object never had Halachic ye'ush, is this object not allowed to be kept?

TLDR: If a Katan can't be mafkir or meya'esh (like we see by Dalet Minim), then it seems his aveidah should be chayiv lehachriz. So is every aveidas katan assur to keep?


texts: Are there any Jewish sources which discuss Qi and some of the amazing feats people seem to be able to perform with it? Is it considered impure magic and therefore forbidden to be practiced?


texts: Since Pinchas was a Cohen why was he allowed to kill Zimri and Cozbi?

texts:
Since it says in the Torah that a Cohen is prohibited from being around dead people, then how come Pinchas who was a Cohen was permitted to kill Zimri and Cozbi.

"And the LORD said unto Moses, Speak unto the priests the sons of Aaron, and say unto them, There shall none be defiled for the dead among his people":

— Leviticus 21:1

"And behold, one of the people of Israel came and brought a Mid'ianite woman to his family, in the sight of Moses and in the sight of the whole congregation of the people of Israel, while they were weeping at the door of the tent of meeting. When Phin'ehas the son of Elea'zar, son of Aaron the priest, saw it, he rose and left the congregation, and took a spear in his hand and went after the man of Israel into the inner room, and pierced both of them, the man of Israel and the woman, through her body. Thus the plague was stayed from the people of Israel. Nevertheless those that died by the plague were twenty-four thousand."

Numbers 25:6-9


texts: Are those who reject idolatry Yahudim (Jews)?

texts:
I found the following quote referencing Gemara from a book on converts in Judaism:

  The Gemara (Megillah 13•) states that we find the appellation “Yehudi”
  in Nach only three times: once for Mordechai (Ester 2:5); once for
  Chananiah, Mishael and Azariah (Daniel 3:12); and once for Basya the
  daughter of Pharaoh (Divrei Hayamim I 4:18). This title is given only
  to those Who rejected idolatry, for those who reject idolatry are
  called “Yehudi.”

  The daughter of Pharaoh renounced her idolatrous background, and
  embraced Klal Yisrael, by converting.

So does one who reject idolatry become a Yahudi according to the Jews?


texts: Status of feet while making a bracha or davening

texts:
In todays day and age where we no longer have homes with dirt floors:

do you still need to cover your feet when making a bracha or davening?
If so are socks enough?
does it depend on the custom of the place you live?
If not would that only apply to carpeted areas?
is there a difference between being in a private home versus a public
area?


texts: Do you have to be a Chabadnick to follow the Shulchan Aruch Harav?

texts: If I'm a bred and born ashkenazic male, who's been taught to follow the Mishna Brurahs Psakim all his life. Would it be significantly different to follow more or less by the Shulchan Aruch Harav? Leaving aside Minhagim issues.


texts: Why is the torah so misleading without the oral law

texts:
In Parshas Ki Teitze (Devarim 22:13-21) it says if a man takes a wife, hates her, accuses her of not being a virgin, etc. Then the elders spread out the bedsheet to see if there is blood of virginity. If yes, then the man is fined. If not, then the girl is executed publicly.

Rashi on 22:20 brings down the oral law which explains that it refers to the case where there were witnesses that she committed adultery. The plain reading of the verses however offers no such clue. It appears that only if the bedsheet did not have blood, then the girl is stoned to death by all the inhabitants of the city.

Anyone unfamiliar with the oral law will read this and consider the Torah to be barbaric and bizarre. Question is why did God write the Torah in such a way that it appears so misleading without the oral law.

There are many many other examples, take for example in Parshas Vayera (Bereishis 21:6-7) "Upon seeing the son of Hagar engaged in 'laughter' Sarah demands that Hagar and her "son" be sent away" (21:10). Without the oral law which explains "laughter" to be attempted murder it seems really, really bizarre. What just because the kid laughed, you want to send away him and his mother to die in the desert???

Is the Torah trying to repel those without access to the oral law??


texts:
I understand that a later ruling can't contradict an earlier one, but does that mean that Chazal are infallible, the way Catholics believe the Pope is infallible? And if so, where's the line? Who was the last infallible member of Chazal before the curtain came down?

This question is not a dupe of this one, for the following reasons:

It is more historically specific (chazal as opposed to "gedolei yisroel")
It is more doctrinally specific


texts: Ambiguity in the Rambam: What Types of בָּא Are Covered by the Term?

texts:
This is a follow-up to my previous two questions:
Within the following excerpt, does the term בָּא (which occurs thrice: twice with one meaning, and once with another), include all possible types of intercourse and intimacy, or just some ? If so, then which, exactly? And if some are to be excluded, then what would those be, specifically?

אֲבָל יִשְׂרָאֵל הַבָּא עַל הַכּוּתִית בֵּין קְטַנָּה בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד בֵּין גְּדוֹלָה בֵּין פְּנוּיָה בֵּין אֵשֶׁת אִישׁ וַאֲפִלּוּ הָיָה קָטָן בֶּן תֵּשַׁע שָׁנִים וְיוֹם אֶחָד כֵּיוָן שֶׁבָּא עַל הַכּוּתִית בְּזָדוֹן הֲרֵי זוֹ נֶהֱרֶגֶת מִפְּנֵי שֶׁבָּא לְיִשְׂרָאֵל תַּקָּלָה עַל יָדֶיהָ כִּבְהֵמָה

My previous two questions dealt mainly with linguistic matters; this one, on the other hand, is primarily concerned with context and authorial intent.
Could someone well-versed with the Rambam's work in general, or the Mishneh Torah in particular, help clarify the issue?


texts:
Could anyone please identify this text, or translate it?

To put into context, it originates from some artwork displayed in a Freemason's Lodge.  I ask here as I believe it is Hebrew, and relates to King Solomon in some manner.

I have tried various OCR software to translate it, but the language is not recognised by them.

Apologies if I am incorrect, I did not mean to cause upset or offence.


texts: How can Kares be greater than execution by beis din (and also eternal according to R' Kapach)?

texts:
In this exposition of what kares means, the following view is quoted:

[...] R. Yosef Kafach (Mishneh Torah, Hilkhos Teshuvah ch. 8 n. 4) offers a different interpretation. He suggests that the Rambam’s view is that kares is an eternal suffering of the soul.

Several questions regarding that:

Eternal suffering means it lasts an infinite amount of time. A billion, trillion to the trillionth power, 10^number of atoms in the universe...any finite number is as actual 0 compared to infinity. So according to this view, this would be a completely disproportionate punishment compared to all the other views (e.g., dying young or even losing share in olam haba or even destruction of the soul). Unlike any of those, this punishment and suffering would just never ever stop. Could that really be what was meant and is it compatible with Judaism's conception of Divine mercy (even for the most heinous crimes)?

This punishment is much greater than just being executed by the court. Execution by the court is a relatively quick demise and grants atonement, and enables the person to retain his olam haba. Kares on the other hand, potentially (according to some views) makes one lose a share in olam haba or have his soul be destroyed entirely, or (according to this view) subjects the soul to eternal suffering.
How can that be, since kares is generally thought of as a lesser punishment than execution by the court. For example it appears lower in the order of Rambam's eight levels of punishment (see here  and other answers there too). Also, often kares is given for the very same sins as execution by the court, except when a technicality (like witnesses) was missing. Surely the absence of witnesses shouldn't make the crime more heinous, and to the degree that the punishment would be so much more severe than just execution?

So what's going on here? Is kares a lower [or even basically equal] form of punishment than execution by the court, or is it, counter-intuitively, a much higher one (perhaps infinitely so)?


texts: Is there a source for a man not addressing his wife by her first name?

texts: I know a man who when addressing his wife calls her [for example] Mrs Doe as opposed to 'Jane' or 'Honey' [he does this when he is home too]. This person is very religious and what some might call 'Chareidi', I was wondering if it had anything to do with religion or if maybe it's just a 'thing'.


texts:
Say there is another Jew who is being a bully, a mean person or just plain spiteful and angrily argumentative...

I read that harmful or useless speech is a more serious sin than murder yet we all do it at some point.

I have heard anger compared to idolatry as well, if someone is intentionally and with anger or malice speaking to or about a fellow Jew is that like murdering and worshipping idols?

Likewise if a person who claims to be Jewish harassed or has taken joy in belittling or hurting the feelings of another human being, how then should we deal with such a person?

Sometimes we can't avoid people like this, they show up everywhere and there is always one in every crowd.

How then does one handle the situation appropriately and decently when faced with such people?

How can we help people who act this way to grow past their anger and stop hurting others when all they do, sometimes everything that they do or say makes people seriously upset or angry?

How do we ourselves avoid falling into the trap of sinking to the levels of doing such things like this ourselves when faced with a mean, angry, spiteful, lying or back stabbing individual?

When someone hurts us and we want to take the eye for an eye what do we need to know as Jews to be a bigger person so that instead of yelling at someone for yelling we can make better choices about how to handle these things?


texts: Where to buy a shas/talmud in one volume?

texts:
I have seen, once or twice, the entire talmud printed in one volume. The book was larger than your average book/gemara and there were 4 amudim printed on each page (with Rashi and Tosfos) according to the Vilna layout.

Is such a book available anywhere for sale?

Does anyone have a link to a picture of such a talmud or anyone talking about it or who published it?


texts: Is there any problem with reusing the shank bone that was used on first night Pesach for the seder plate on second night? Since it represents the qorban pesach, I feel like there is good reason not to reuse it, but don't know if this issue is discussed anywhere.


texts: Why is a tanner's intention not effective to induce susceptibility to tumah?

texts:
In Keilim 26:8, we read about how intention can in some cases bring about susceptibility to tumah.

עוֹרוֹת בַּעַל הַבַּיִת, מַחֲשָׁבָה מְטַמֵּאתָן. וְשֶׁל עַבְּדָן, אֵין מַחֲשָׁבָה מְטַמֵּאתָן.
The hides of a householder become susceptible to uncleanness by intention, but those that belong to a tanner do not become susceptible by mere intention. [from Sefaria]

Bartenura explains that we suspect that the tanner will change their mind and thus the tanner's intention is not considered sufficient to induce susceptibility to tumah.
However, in Keilim 25:9, we see that intention cannot override intention.

כָּל הַכֵּלִים יוֹרְדִין לִידֵי טֻמְאָתָן בְּמַחֲשָׁבָה, וְאֵינָן עוֹלִים מִידֵי טֻמְאָתָן אֶלָּא בְשִׁנּוּי מַעֲשֶׂה, שֶׁהַמַּעֲשֶׂה מְבַטֵּל מִיַּד הַמַּעֲשֶׂה וּמִיַּד מַחֲשָׁבָה, וּמַחֲשָׁבָה אֵינָהּ מְבַטֶּלֶת לֹא מִיַּד מַעֲשֶׂה וְלֹא מִיַּד מַחֲשָׁבָה:
All vessels become susceptible to uncleanness by intention, but they cannot be rendered insusceptible except by a change-effecting act, for an act annuls an earlier act as well as an earlier intention, but an intention annuls neither an earlier act nor an earlier intention.

For example (as given in Kehati), if a person decided to use an animal's ring for a person, then it becomes susceptible to tumah, and if that person subsequently changes their mind, it doesn't lose its susceptibility.
Why don't we apply the principle that intention doesn't annul an earlier intention for a tanner, and say that their intention is sufficient to induce susceptibility to tumah? If the object in question will only ever be susceptible d'Rabbanan, I case see why the Rabbis might have made a distinction in this case (due to the perceived fickle nature of the tanner's intention); but when the object will become susceptible from Torah law, how can we be lenient here due to a doubt about the tanner's true intention?


texts: I recently learned according to the Torah ("Shema Isroel, Hashem is our God, Hashem is one"), that G-D is one and single.  Please help me understand this unity.


texts: Is the holocaust divine punishment for the wrongs Jews have done?

texts: Just wanted an evaluation of this question from a Jewish standpoint.