texts: Do you need to own the matza you eat at the seder?

texts:
The Gemara in Masechet Sukkah says that you need to own the matza that you eat at the Pesach Seder in order to fulfill your obligation.
Tosafot there elaborates on this and says that matza has the same halacha of לכם that an esrog has.
It should follow that just as we are careful to own the esrog that we use for the mitzva (at least on the first day), we should be obligated to do a kinyan to acquire the matza that we eat at the Seder. This has practical ramifications for someone who is a guest at a seder, who should have to be קונה the matza before eating it (and the host should need to have דעת מקנה).
I have never seen this done in practice. Do the poskim discuss such a halacha? Why is this almost universally ignored?


texts: For kiddushin, why does Rambam say kesef is "mi'divrei sofrim" but doesn't say that for shtar?

texts:
In Hilchos Ishus 1:2, the Rambam writes:

לִקּוּחִין אֵלּוּ מִצְוַת עֲשֵׂה שֶׁל תּוֹרָה הֵם. וּבְאֶחָד מִשְּׁלֹשָׁה דְּבָרִים אֵלּוּ הָאִשָּׁה נִקְנֵית. בְּכֶסֶף. אוֹ בִּשְׁטָר. אוֹ בְּבִיאָה. בְּבִיאָה וּבִשְׁטָר מֵהַתּוֹרָה. וּבְכֶסֶף מִדִּבְרֵי סוֹפְרִים.
And taking a wife as such is a positive commandment of the Torah. And a woman is acquired through three means: money, a contract, or through intercourse. Marriage through intercourse and by contract is from the Torah, and by money is from the words of the Scribes

Most Rishonim (ex: Kesef Mishnah) don't take this phrase at face value and explain why the Rambam used the phrase "divrei sofrim." As summed up in the Steinsaltz intro to Kiddushin:

They explain that the Rambam distinguishes between laws that are clearly written in the Torah (or are derived from a straightforward reading of the Torah) and those laws that are derived from some of the hermeneutic devices applied by the Sages. Halakhot derived in that manner are referred to by the Rambam as divrei soferim even though they have the same level of seriousness and severity as laws that are clearly learned from the Torah.

My question TL;DR:
Why did the the Rambam say shtar is from the Torah if (like kesef) it ALSO requires a limmud?
Namely, if shtar is not explicitly written in the Torah and its acceptability is learnt out via a hekesh ("ויצאה והיתה" Kiddushin 9b ) AND following the opinions that hekesh is considered to be a part of one of the 13 Hermeneutical principles (see "במנין המידות" in this link), why didn't the Rambam also say shtar is "divrei sofrim?"


texts:
One is not allowed to look at a Kohen's hands while he is performing Birchas Kohanim (source: my Artscroll siddur, but it is well-known too)

Would this also apply if one was looking at a video of the Cohen? (or a picture?)


texts: Can a grandson visit his grandfather grave during the Shiva?

texts:
And put a tombal decoration (like flowers, candles) on the grave?

Or should he wait after the Shiva?


texts: How could Yaakov have relations with a wife (Leah) whom he hated?

texts:
The Gemoro Nedorim 20b is critical of children born to a wife who is hated.

  וברותי מכם המורדים והפושעים בי אמר רבי לוי אלו בני תשע מדות בני אסנ"ת
  משגע"ח בני אימה בני אנוסה בני שנואה

  And I will purge out from among you the rebels, and them that
  transgress against me.  R. Levi said: This refers to children
  belonging to the following nine categories: children of fear, of
  outrage, of a hated wife …..

Leah was hated. How is it then that Yaakov continued his relationship with her? See Braishis 29 (31 - 32)

  31 And the Lord saw that Leah was hated, so He opened her womb; but
  Rachel was barren.         32 And Leah conceived and bore a son, and she
  named him Reuben, for she said, "Because the Lord has seen my
  affliction, for now my husband will love me."


texts: Is live video a halachic substitute for physical presence?

texts: If you are in a room with cameras in it, is it like the people looking through those cameras are in the room?


texts: Why can't non-grape fruit juice be a substitute for wine?

texts:
We are enjoined to drink wine in many rituals (Kiddush, Pessah, etc.). The Shulchan Aruch says grape juice may be substituted. But, presumably no other fruit juice may be used (unless grapes cannot be found, in which case other fruit may be used).

I wonder why that is so. Do the Sources explain anywhere why grapes have a special status, and cannot be replaced by, say, pomegranates, which are also very special in our tradition?


texts: Would a sleeping bag need tzitzit because you get inside of it, making it kind of a garment? What about shatnez? Since you get into the sleeping bag like a type of garment, does it need to not be wool and linen mixed together?


texts: Could an Israelite allow an existing fire to remain lit on the Sabbath?

texts:
Exodus 35:3 "You shall kindle no fire in all your dwelling places
  on the Sabbath day."

The key word here seems to be "kindle".

Does this mean they were only restricted from starting a fire on the Sabbath, or that they could not have one at all? If not at all, what would their source of heat be in the winter on Sabbath days?


texts: What land did Isaac sow in and how did he own it?

texts:
וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא ...׃ - Isaac sowed in that land ... Genesis.26.12

I recall Abraham buying a lot in Hebron and Yaakov buying one near Shechem, but I don't recall Isaac buying lands. And I couldn't find commentators elaborating on this.
IIRC our forefathers were very minded about Gezel therefore I suppose they sowed in the lands of their own.
Where was this land he sowed in and how did he own it?


texts: What is the modern Jewish interpretation of Exodus 12:11?

texts:
I'm not Jewish, so please forgive me if my question sounds ignorant.

My understanding is that in modern Judaism, the Passover meal is eaten sitting rather than standing.

However, this seems to completely go against Exodus 12:11, which says "This is how you should eat it. You should be dressed, with your sandals on your feet and your walking stick in your hand. You should eat the meal in a hurry. It is the Passover of the LORD."

How do modern Jews justify sitting during the Passover meal when Exodus 12:11 seems to say that they should stand?


texts: Where does the Talmud discuss the reason for Onan's death?

texts:
Genesis 38 says that instead of impregnating Tamar, Onan let his seed go to waste, and that this angered God, and therefore God killed Onan.

I have a vague memory of reading somewhere in the Talmud that there is a discussion to determine the exact reason for his death. The accepted reason was that his seed was wasted. Where exactly would this Gemara be? Or am I remembering something different?


texts:
I remember hearing that originally Sanhedrin and Makkot formed one masechta. This is also mentioned by Wikipedia (without citation)

  [Sanhedrin] originally formed one tractate with Makkot, which also deals with criminal law.

and is also part of the premise for this question.

What is the source for this assertion? Where is it first attested?


texts:
In פרשת בשלח 16:14, it says --

  The layer of dew went up, and behold, on the surface of the desert, a
  fine, bare [substance] as fine as frost on the ground.

On that verse, Rashi says (translated from here)

  When the sun would shine, the dew upon the manna would rise toward
  the sun, as it is natural for dew to rise toward the sun. [This is
  similar to] even if you fill an egg shell with dew, close up its
  opening, and place it in the sun, it [the egg shell] will rise by
  itself in the air

Is this actually true scientifically? Has anyone ever tried or seen this?


texts: What magnitude of a test a true prophet must be tested?

texts:
IIRC, if a prophet says a [small] prophecy and it comes true we should believe him.

What magnitude of a prophecy should it be - war is coming the next week, there's gonna be a solar eclipse next month, X is gonna win the elections, tomorrow is going to be sunny with a chance of precipitation?

Sorry, I don't remember the right sources (please help)


texts: Making the bracha "leishev b'sukkah" in the wrong place

texts: I've heard before that R' Shlomo Eager speaks about (I believe in Yorah Deah Siman 28) a sofek if one is allowed to make a bracha on "achilas matzah" before the time of eating and be yotzee with that bracha later on. This is only something I once heard and it seems a bit unusual however the person saying it over was quite reliable. In any case it brought me to another interesting "sofek" ("doubt") May someone make the bracha "l'sheiv b'sukkah" in a part of the sukkah that is not kosher to sit in (for example under a "dofen akumah") then move into the actual part of the sukkah right after making the bracha? What about if someone is sitting in their house, may they make the bracha then walk into the sukkah? This would seem quite simple that it wouldn't work (or for sure lichatchila shouldn't be done) however I'm asking on the premise of sofek of R' Shlomo Eager.


texts: Which sephardic groups forbid eating rice during Pesach and why?

texts:
I was recently at a shiur where this came up briefly and somewhat tangentially. Does anyone know which groups forbid rice but allow other kitniyot (e.g., beans) during Pesach? Any references/pointers to the halakhic literature and the reasoning here for this would be appreciated.

A related, but less specific question, was posed here.


texts: Where's Chazal About Jewelry Without Clothes

texts:
I vaguely recall seeing a mashal about a woman wearing fine jewelry, but no clothes, possibly related to someone with Torah, but not-great middos (like the nose ring on a pig one); however, for the life of me, I can't find it anywhere.

Does anyone know where this might be from?


texts: I was told that sign language does not qualify as actual speech (ergo one cannot make a beracha via sign language) as such would obscene gestures be permissible (since they would ostensibly not violate nivel peh, as they are not made by the mouth) or would they be forbidden for some other reason?


texts: Which model of Slow Cooker is kosher for Shabbat use?

texts:
There are multiple types of slow cookers and crock pots and I'd like a recommendation of a specific one that can be used for Shabbat. I remember reading about the popular type of slow cooker with removable pots being a halachic problem because the pots usually don't touch the bottom of the heating component, which renders the heating method as insulation.

Can I get a recommendation for something that won't cause any halachic problems?


texts: What are the Tanakhic sources for Mashiach the end of exile?

texts: In the discussions of Mashiach, there is a very prevalent idea of there being a coming "savior". Are there any references to this idea in Tanakh, and if so, what are they?


texts: Why does the depiction of the tablets not contain the full wording?

texts:
In every single synagogue I've been in which has a depiction of the ten commandments on tablets, not a single one of them had all the words of the commandments fully written out. Usually they have the first word or two and that's it. I would like to know if this was done for stylistic reasons (its hard to fit the whole thing about Shabbos on it) or for halachic reasons.

I have heard anecdotally that the reason is so that we do not treat the ten commandments preferentially, but this does not make sense to me since, in displaying them at all, we are doing exactly that.


texts: Salmons and eels touching in the fish shop, is the salmon still ok to purchase?

texts: Often fish sellers line up longer fish together on the ice, usually the fish don't overlap (to preserve the individual tastes of the fish). If the salmons and the eels are touching is the salmon still Kosher, or does it become tainted by the eel?


texts: The hupa itself, people holding or self standing, square or circle

texts:
I was told it is a segula to hold the 4 sticks of the hupa (square) so it seems it is preferred
But now I see a new (to me) minhag that they have fancy self standing ones, sometimes in the shape of a circle.
What is the history of these minhagim?
That is more preferable (square or circle and self standing or hand held) ? (All opinions)
(sources please)
Thank you


texts: Deriving *halachah* from the books of the Prophets

texts:
The Talmud in multiple places uses the principle divrei Torah midivrei kabbalah lo yalfinan, which usually is interpreted to mean that halachah cannot be derived from the words of the Prophets, and if one needs a source, then only a source from the Pentateuch can be used.

For example, in the beginning of Bava Kamma, the Talmud uses this principle to question classification of goring based on a verse from the Book of Kings (and answers that it's not being used as a halachah but as a dictionary, which is permissible).

However, in multiple other places, the Talmud does exactly the opposite. In particular the first mishnah in tractate Shabbos, chapter 9, Rabbi Akiva clearly derives what seems like an issur mideoraysa from a verse in Yishayahu 30:32, drawing an equivalence between an idol and a menstruant.

Can someone please help me understand when this principle is, and is not, to be used -- what are the boundaries of applying this correctly? Thank you very much.


texts: How can G-d without form produce sound (voice)?

texts: How can a G-d without form produce sound (voice)? For instance, G-d spoke at Mount Sinai to millions of Jews.


texts: Why are different Agadot in different masechtot

texts:
I once heard that the agadot of each masechta are in that particular masechta fora reason.
does anyone know the source of such a claim


texts: Can Jews buy commercial challah at Whole Foods?

texts: I know Whole Foods supermarkets have challah bread. I am not Jewish. But I once bought challah bread at Whole Foods and ate the whole bread in one sitting. It tasted like . . . bread. I am aware that the Hui people in China would have Muslim-friendly restaurants, and non-Muslim Chinese people would eat in them. But Whole Foods is different. Whole Foods is just a non-religious American supermarket chain. Can Jewish customers buy challah bread at Whole Foods?


texts: How was Shlomo Carlebach allowed to play his guitar during Havdalah in the shul?

texts:
Follow up to this answer:

The article cited in the answer cites sources that prohibit playing a musical instrument in shul. I assume that this applies only during prayer.

I recall that Shlomo Carlebach would play his guitar during Havdallah. (IIRC,  once a person has said Ata Chonantanu, he may perform work.) I am fairly certain that his Havdallah was part of the service itself (I.e., before Aleinu.) Based on this opinion, how was Shlomo Carlebach permitted to do this, or did he go against accepted practice regarding this?


texts:
What is the step by step process of Kashering for the method of Hag'alah?

Assume I've never done it before, and I am taking a recently used, non-Kosher metal pot and a number of cutlery and cooking tools for Passover. (Maybe I'm in a hotel.) It all needs to be made Kosher, Parve, and Pesachdik.

See also:

'Iruy
Libbun


texts:
I recently came across an article describing the situation in Israel where in order to finalize an engagement, the parents have to pay for an entire apartment (not just a down payment, the whole price).  It also described the anguish involved, where parents must go into debt, or even move out of their own apartment to do this, and if they don't the shuidduch is canceled.

My question is... is there a difference between different communities in this (i.e. Chabad, etc.).  The article said only that it affects the "haredi" (i.e. not Mordern Orthodox) communities, but I'm thinking maybe it's not all parts of the haredi community.

If there are Chasidic groups that don't follow this, are there statements from the Rebbe that outline what should be done?


texts: How come a yemenite Torah scroll is kosher to read from, even though it is different from all other Torah scrolls?


texts:
The Ramma in siman 695 quotes the famous opinions that when drinking wine on Purim, one fulfills his obligation by drinking more than he usually does and going to sleep.

  ויש אומרים דאין צריך להשתכר כל כך אלא שישתה יותר מלימודו ויישן ומתוך שיישן אינו יודע בין ארור המן לברוך מרדכי

My question is if this amount that he usually drinks depends on the time of the day? For instance, if one drinks ten ounces every night at supper and never drinks in the morning, will he fulfill this opinion by drinking six ounces in the morning (and taking a nap)?


texts:
The pasuk we quote in Kedusha from Yeshayahu 6:3 reads וְקָרָ֨א זֶ֤ה אֶל־זֶה֙ וְאָמַ֔ר קָד֧וֹשׁ ׀ קָד֛וֹשׁ קָד֖וֹשׁ יְהוָ֣ה צְבָא֑וֹת מְלֹ֥א כָל־הָאָ֖רֶץ כְּבוֹדֽוֹ׃

In this pasuk, the image I understand is the Seraphim singing the praises of Hashem. They turn to each other and say "Holy."

The trope seems to connect the first 2 iterations of "kadosh" which would make sense if we imagine the Seraphim speaking one to the other and then the other to the first. The third "kadosh" would be a statement said in unison introducing the final concept. The darga-tvir combination seems distinct from the tipcha-munach-etnachta. The meaning would then be (as Chabad's translation has it) ""Holy, holy, holy is the Lord of Hosts;"

When it is read, then, there should be a slight pause between the second and third statements, but I often hear people singing and reciting the three "Kadosh" statements together and then starting "hashem tzeva-ot" as a new phrase.

The Koren siddur, in the bracha of Yotzer Ohr for weekdays has a comma after the first 2 "Kadosh" statements and then none after the third, allowing it to run into the "hashem..." statement. In Kedusha for shacharit, though, there is a comma after each of the three and this is also the case in the Kedusha Desidra. My Siddur Tefillah Hashalem has 3 commas in Kedushat Yotzer and 1 comma in the shmoneh esrei -- after the third Kadosh. The first Artscroll I found (and I don't know if there is consistency across Artscroll texts) was the Machzor for Sukkot and it has no commas.

Is there a difference in meaning intended by different ways of splitting up the three words?


texts: In "aizeho mekomon" (the 5th chapter of Maseches Z'vachim)we learn that the the porim hanisrofim were burned in the Beit HaDeshen. What please was the location of the Beit HaDeshen? I seem to remember a mention of "Batei Ungarin". Is there a map on the Web?


texts: Are the congregants supposed to stand when responding to the "ברכו" said for the Torah-reading? I've seen varying practices, including a rise-an-inch-from-the-seat-fake-stand.


texts: Does a list of all perakim in shas with summary of each perek exist?

texts: Is there an existing list of all chapters in shas and include a brief summary of each perek?


texts: Is someone required to ask forgiveness if he causes tangential discomfort to another?

texts:
My son relayed this to me a few days ago.

When he was in yeshiva high school, the principal would enter each classes a few days before Yom Kippur and tell all the students that he was sorry if he may have hurt someone's feelings.

My son, asked me (he's graduated the yeshiva several years ago) that in hindsight, he thought that this was an ingenuous apology because most of the time he was enforcing yeshiva rules that my son didn't like, and he (my son) knew that he would be doing the same thing next year, anyway.

After telling me this story, I wondered, myself that there are numerous times throughout the year when I am in a similar situation as a father. I have to enforce curfews and certain rules in my home. My kids are assigned certain chores during the week. If they don't do it, or I find they're lazy, etc. I "rebuke" them and sometimes punish them. If I didn't enforce these rules, I'd be a negligent parent and I would have an unruly child. My child's feelings are sometimes hurt when I enforce these rules.

So, did I sin by merely causing someone else's discomfort, tangentially? I didn't intentionally try to harm his feelings, because enforcing a policy applies to everyone, equally. It's that the person resents following the policy, and then is offended when I have to penalize that person for not following it. Do I still need to apologize for this?

Part of the teshuva is that I don't repeat the same action. I know already that I would continue following enforcing the same policy in the future. So, wouldn't apologizing be pointless and be insincere, in such a case? It would almost be like lying or creating a false impression.

If it helps readers understand an analogy - It's like when politicians offend someone and afterwards say "I'm sorry that you were offended by what I said." That's not at all the same as saying, "I'm sorry that I offended you by what I said."


texts: What if one forgot to separate the challa?

texts: What if one completely forgot to separate the Challa? Is it still possible to do it after baking? If not, that means the bread is not eligible to be used for Shabbat? Thank you!


texts:
This blog post from Ben's Tallit Shop made me start looking for a source:

  Let me warn you that the Radzyn techelet dye runs. Your hands will turn blue, your tallit may get a bit smudged and the white tzitzits will get slightly discolored. From my experience the smudges come out with a damp cloth. The proponents claim this is a sign that the Radzyn dye is authentic, citing an early source that techelet was known to run.

(Emphasis mine)

What is the "early source" he might be talking about? Is it true that tekhelet was known to run?


texts:
My local Orthodox rabbi regularly sends me emails about upcoming events, minyanim, etc.  I notice that at the bottom of each message it says "Sent from my kosher iPhone".
How did he kasher his phone?  Did he toivel it in a mikvah, pour boiling water over it, heat it up to the temperature it was fabricated at?  Should I do this to my phone too?

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


texts: Why is מועד the only סדר משניות that is singular?

texts:
In שבת לא. it brings the names of the 6 sederim of משניות. All of them are plural (זרעים נשים נזיקין קודשים טהרות) apart from מועד that is singular.

Does anyone know is this issue is dealt with anywhere?

(Asked by R' Yaakov Boruch (Jamie) Davila שליט'א)


texts:
This question pertains to how necessary it is to perform a bris on the 8th day from birth. I know that, if the baby is sick, it can be delayed (to a non Shabbat/Yom Tov day). This question relates to other reasons for delay, aside from health.

(1) Is it preferable, or even allowed, to perform a bris on the eight day after sunset (shkiah) but before nightfall (tzeit hakochavim), or should you wait until the next day (9th day, assume melacha is allowed) and perform the bris between sunrise and sunset?

(2) If 10 men aren’t able to be assembled for the 8th day, are you required to wait until a later date for a minyan or should the bris be performed on the 8th day without a minyan?


texts: Why is Hashem being separate from his creation a more acceptable belief than His creation being within Him?

texts:
I've read and been told that Hashem is separate from his creation because he is infinite and therefore he can't have the finite objects of the universe be a part of him. He must be uniform.

I've also read that the idea of creation being within Hashem is generally thought to be a potentially heretical belief.

My question is, what's the difference? If the creation is separate from Hashem, then it's as if He is not infinite and has boundaries, outside of which exists the creation (paradox), as opposed to the creation being within Him, which would mean there are finite objects that are a part of His Being (paradox).

To me, it seems the creation being a part of him makes more sense, because if he is infinite then he is everything. The fact that our faculties of sense divide the objects out there into discrete units doesn't necessarily mean that this is the reality or truth of the world. So this type of idea doesn't really preclude the infinite quality of Hashem.

So what's the argument in favour of a separate creation that is paradoxical in its nature rather than the above suggestion?

Also, if we were to mention the topic of Hashem's will and whether having a will that changes to create, destroy, nurture, etc isn't contradictory to His infinite nature, that could be a whole other can of worms. You can mention it in your answers though if you think it's necessary.


texts: Can Kohanim live in a condo or apartment building?

texts: Asking the question because if there is a Jewish person living in the same building that dies in the building, couldn't this pose a problem for a Kohen being under the same roof?


texts: Are the hermeneutic principles used for support to facts known to chazal or they used to make new rules?

texts: It is my understanding that the hermeneutic principles are used as support to a list of masoretic facts that chazal had, is that true or did they use them to devise new rules? This is only with regards to halacha not Aggada.


texts: The cutoff for eating חדש was delayed after the בית המקדש; what about the cutoff for its taking root?

texts:
We used to bring a flour-offering called the "omer" on the sixteenth of Nisan. The halacha, as practiced when we had a bes hamikdash, is that any grain that took root after the omer is brought one year cannot be eaten until after the omer is brought the following year.

After the bes hamikdash was destroyed, however, such grain became permitted as of the morning of the sixteenth. That's by divine deceee; Raban Yochanan ben Zakay, however, decreed that it become permitted as of the start (night) of the seventeenth, so that, when the bes hamikdash is rebuilt, no one err and eat such grain in the morning of the sixteenth, before it becomes permitted with the omer's being brought.

All the above is from the Mishna and Bavli, M'nachos 68, and the Mishna on 70. When the grain had to have taken root is actually disputed in the Bavli there: some say it had to have taken root before the omer grain was cut from the ground, on the night of the sixteenth; others, before the omer offering was brought. (Mishne Tora, Maachalos Asuros 10:4, rules according to the latter view.)

Until the bes hamikdash was destroyed, the prohibition applied to any grain that took root before the omer. What about nowadays?

In the absence of a bes hamikdash, what's the divinely-decreed cutoff time for grain's taking root so it is permitted by this year's seventeenth of Nisan?
If that cutoff is after the time the omer was cut from the ground (or, according to the way we rule, after the time the omer was brought), did Raban Yochanan ben Zakay make a decree pushing the cutoff earlier, for the same reason as his other decree?
If not, why not? Alternatively, if he did, why isn't it mentioned in the Mishna like his other decree?


texts: It seems there are two Versions of Al Hanissim one says Kain one says Kach which one is right and what is the underlying logic for each?


texts:
I could not imagine cell phone jammers would be מותר, but perhaps my gut-feeling is wrong...

Either way, I would be interested in knowing how they fit into halacha, and what the reasons behind forbidding [or permitting] their use would be. I would expect an answer to both cover the angle of how it affects an innocent user of a cellphone walking by, as well as the effect on the phone companies themselves.

Also of importance: would the location of the jammer (ie. whether in public or private domain) have an effect on the halacha?

I am specifically asking with regards to Jewish law, and without considering that they are in fact illegal by secular law (at least in the US).


texts: Are there any sources that say to wash hands with soap after the bathroom?

texts:
Are there any sources in Rabbinic literature that mention washing hands with soap after using the bathroom?
I.e that just using the cup (נטילת ידים) isn't sufficient.

An explicit statement would be best, but even something else that talks about washing for cleanliness would be good.


texts: What is the Jewish law on homosexual acts not explicitly prohibited in the Torah?

texts:
(Preface: I have read through a few of the Gay themed questions on this site and didn't find any that addressed this question. This question is somewhat similar in nature but doesn't have an answer.)

The cardinal sin of homosexuality in the Torah is the act of anal sex. But what about other forms of sexual acts with another man? How are they classed? Is it the same as same-sex prohibitions?

In this article the writer asks: "What options are available for two Jewish gay men to have a physical relationship?" And goes over some conjectures.

Additionally, I'd like to know what about a Jew who has homosexual relations with a non-Jew? (This would eliminate the sin of causing another Jew to sin.)


texts: Is it permissible to shape the beard with a razor?

texts:
I know it's prohibited to use razor to cut the beard, but is it also prohibited to shape the limits of the beard with it? If not, how can one define/line up/shape the beard?

EDIT: When I say shape the beard, I mean to cut hair at the edges of the face, that is,  this or this.


texts:
I've noticed that the Mordechai has a strange numbering system (א,ב,ג etc.) that goes through it. I thought it might just be enumerating the individual halachos l'maaseh, but I noticed that it often appears mid-phrase in the Mordechai, suggesting that it's not just a numbering system. I looked around for something that it might be referencing, like another commentary, but it doesn't seem to point anywhere specific. For example, you can see the numbering in the first paragraph here going from עג to עח:

Where are numbers these pointing to? What does it represent?


texts: Giving a child the same name as a living distant relative

texts: The Ashkenazi custom is not to give one's child a name shared by another living close relative. How close is too close? Can you give a child a name possessed by his/her (living) cousin? Second cousin?


texts: Looking for verses for my Hebrew name to use during the shmona esrei

texts: I'm looking for verses for my Hebrew name Yehudah Yitzchuk to use during the shmona esrei. Is there more than one to choose from?   Is there a link to the source(s)?


texts: What is the punishment for a Jewish woman who sleeps with a gentile (Non Jewish man)? Is the man and woman both punished?

texts:
To my understanding the woman may receive lashes but what is the offense for the man? Sources please.
And are they punished?
Yes I am talking about an unmarried woman


texts:
When Bnei Yisroel travelled in the midbar, what happened on Shabbos? Did they encamp on erev Shabbos and journey after  Shabbos or did they continue journeying despite the laws of Shabbos?

If they continued journeying on Shabbos what happened to the lechem haponim? It would seem that they would be on the shulchan for more than a week.


texts:
My question is closely related to this one. However, that question has an unsourced assumption. So, I'm asking my question, here, hoping that I can get a clearer answer.

Most washing cups (for netilat yadayim) seem to have two handles. Is this required by halacha or is it for convenience or decoration?

I'd like your answer to address all the areas of netilat yadayim as it is done in 4 areas that I know of. (May be others):

Morning washing upon awakening
After using the rest room
Before entering shul
Before eating bread

Perhaps, each of these has different rules where one would warrant the two handles and others don't.


texts: I was wondering if there is a 'Minhag Ashkenaz' siddur presently in print. I have an older one at home, but it has sentimental value and as a university student, I would rather avoid using such a siddur on campus. I typically use a Siddur Rinat Yisrael, but tachanun and birchot hashachar are different from the German variant.


texts: Why do we fast on Taanis Esther in particular?

texts:
I am aware that according to the Avudraham, the fast commemorates the war in the Purim story.

According to this answer, why is Taanis Esther unique that we fast in memory of the war, when there are so many wars in our history that we do not fast over?


texts: Evolved minimal Hebrew pronunciation in halacha

texts:
Inspired by comments on this question: Say a person travels from place to place where there are certain traditional havarot (pronunciations) such that what were likely originally distinct sounds, are instead merged as one (e.g.  most Ashkenazi pronunciations of ת/שׂ/ס, or ב/ו, ; Sephardic kamatz/patach; Hungarian kamatz/shuruk/kubutz or shuruk/kubutz/chirik or cholem [ו]/cholem-yud [וי]; Hamburg/Dutch Sephardi  ס/שׁ/שׂ/צ; Litvish tzeirei/tzeirei-yud/cholem/cholem-yud; some Yemenite dialects of cholem/tzeirei-waw etc.). (Please correct me if I'm wrong about any of these.) As he moves to a new place, he loses the distinct sounds of past places in favor of the merged pronunciations of the new places.

What is the minimum number of distinct sounds his phonetic Hebrew alphabet might contain once he's visited all Jewish communities in the world?

Would his Hebrew be valid halachically?


texts: When Moshiach comes how will people know about God?

texts:
When mosiach comes it says everybody in the whole world will believe in Hashem (Zecharya 8:23):

כֹּה אָמַר ה' צְבָאוֹת בַּיָּמִים הָהֵמָּה אֲשֶׁר יַחֲזִיקוּ עֲשָׂרָה אֲנָשִׁים מִכֹּל לְשֹׁנוֹת הַגּוֹיִם וְהֶחֱזִיקוּ בִּכְנַף אִישׁ יְהוּדִי לֵאמֹר נֵלְכָה עִמָּכֶם כִּי שָׁמַעְנוּ אֱלֹהִים עִמָּכֶם
Thus saith the LORD of hosts: In those days it shall come to pass, that ten men shall take hold, out of all the languages of the nations, shall even take hold of the skirt of him that is a Jew, saying: We will go with you, for we have heard that God is with you.'

But what about the uncontacted tribes, for examples in the Amazon rainforest, Papua New Guinea? How will they find out about Hashem, since they aren't known to the rest of mankind -- they didn't have any prior contact with Jews, so they couldn't have found out through them, as the above verse claims.


texts: Were Haman's possessions hung on a tree?

texts:
In Maoz Tzur we say:

רב בניו וקנייניו,
על העץ תלית
His many sons and his possessions,
You hung on a tree

Were Haman's possessions really hung on a tree?


texts: I remember hearing or seeing somewhere that a Rebbi who uses the Torah for a punsihment can make a student hate Torah.  For example,a boy speaks in class ,then the Rebbi makes the boy write over a whole perek of chumash. The boy will come to hate the Torah. They held never give a student a punsihment which involves Torah. Which gadol (gedolim) said this idea?


texts: Rosh Hashana can't currently land on a Friday, but the first one did

texts: The current fixed calendar works in such a way so that the first day of Rosh Hashana can never fall out on a Friday, but this is the very day on which the first Rosh Hashana fell!  What gives?


texts: Is there a prayer for seeing an ambulance?

texts:
Every once in a while, you'll see an ambulance drive by, sirens wailing and everything. You stop, and wonder to yourself if everything will be okay. (especially if the ambulance belongs to Hatzalah)

This is probably a good time to offer up a prayer for the well-being of the unknown patient. You could probably say something in English, but Hebrew is better. You wouldn't be wrong for saying "אחינו כל בית ישראל," which is the general prayer for people in distress, but it feels a little too vague.

Has anyone composed a prayer for one who sees an ambulance driving past?


texts: Shalom Aleichem repetition on Friday night

texts: What are the sources that suggest to sing each stanza of Shalom Aleichem on Friday night only once as opposed to repeating them 3 times?


texts: Hebrew/Aramaic names with Nekudot for Mishna Tractates

texts:
What are the names of the Mishna Tractates and Seders in Hebrew/Aramaic with Nekudot?

When I come across Tractate and Seder names (eg. מועד, גיטין, אבות, etc) they never have Nikkud. Are the names traditionally written without Nekudot? Even if so, what are the Nekudot as they have been handed down orally?


texts: Could one make a mi'shebeirach for a sick animal under these specific circumstances?

texts:
The general rule that I am aware of is that we don't make mi'shebeirach for a sick animal. The problem is two-fold (according to my understanding)

The animal lacks a Hebrew name.

You do not know the name of the mother like with people.

This question relates to a societal change that has occurred with animals.
Many people literally refer to themselves as dog/cat moms. They genuinely believe they are acting as a parent to the animal and some who cannot have children even use the animal as a placeholder for the love and affection they couldn't give to a child.
So my question is this.

If the person genuinely holds themselves to be the parent of the
animal, acting in a responsibility to the animal as one would a
parent, and they gave the animal a Hebrew name, could someone
genuinely make a mi'shebeirach to a cat or dog or other animal while
using the owner's name as the placeholder for a parent?
To take this a step further further. If you knew the name of the animal's parent,
could one still attempt the act if they were doing so as if they were
praying for a member of their family?


texts: "Emunah Ramah" (Exalted Faith) by Avraham ibn Daud (Raavad I) in Artscroll's "The Rishonim"

texts: Can anyone who has a copy of Artscroll's "The Rishonim" look in it and check if they mention Avraham ibn Daud's (Raavad I) "Emunah Ramah" (Exalted Faith) in the Artscroll book's entry on that Rabbi?  And if so, what do they write about that sefer?  Thanks.


texts: In what way were David's descendants kohanim? (2 Samuel 8:18 וּבְנֵי דָוִד, כֹּהֲנִים הָיוּ)

texts:
In 2 Samuel 8:18 it says:

  VeBnei David kohanim hayu

English translations translate the word kohanim as "chief ministers" or such titles.

Any clarification? I'm confused since only Aaron's descendants are allowed to be kohanim.


texts: May someone say the prayer for the ill for someone who is emotionally "ill"?

texts:
Lo Aleinu. Let's say someone's friend's teen-age daughter died from a terrible sickness. The parents have been distraught and "disabled" for year because of the emotional trauma. They isolate themselves at home for the most part, and they are unable to place a headstone on their daughter's grave because it is too painful for them.

Can one say misheberach l'cholim for such a situation? I'm thinking, perhaps, yes, because the end of the prayer says refu'at hanefesh - a healing of the spirit / soul.


texts:
Is Reconstructionist Judaism essentially atheistic? It seems that they treat Judaism as mere "culture" that they should cherish.

In fact, that's what atheism's view is on most religions: that there isn't really God but people believe in him anyway as a strategy to get along with others. Things like making better society, upholding morality, uniting people against common enemies, properly aligning ones' interests to common goals etc.

Am I missing something?

Some quote from wikipedia: http://en.wikipedia.org/wiki/Reconstructionist_Judaism

  Not all of Kaplan's writings on the subject were consistent; his
  position evolved somewhat over the years, and two distinct theologies
  can be discerned with a careful reading. The view more popularly
  associated with Kaplan is strict naturalism, à la Dewey, which has
  been criticized as using religious terminology to mask a nontheistic,
  if not outright atheistic, position.


texts: Staying up all night and suffering on Yom Tov

texts:
The Maharal in his commentary on the Haggada (Gevurot Hashem) explains the significance that the Tannaim were relating the story of the Exodus until they were informed by a student that it was time for the morning recitation of the Shema. He says that it is to inform us how it was that they were able to stay up all night in spite of the biblical prohibition of mitzta'er (causing oneself to suffer) on Yom Tov, namely, that they became so engrossed in sippur yetziat mitzrayim, they simply lost track of time. This raises an obvious question regarding the recently* widespread custom of staying up all night, e.g. on Shavuot. Is there a discussion in contemporary (or earlier) halachic authorities about mitzta'er with regard to staying up all night (especially in reference to the contemporary custom on Shavuot)?

*The Aruch HaShulchan mentions a custom of pious individuals to stay up all night on Shavuot. This custom perhaps would have been less problematic since those individuals may have been qualified to gauge their own ability to stay up without halachically-significant discomfort.


texts: Where in halachah does it say that one shouldn't answer amein to someone else's berachah, if they have food in their mouth?


texts: Does the Talmud say that Jesus writhes in excrement and Mary was a prostitute?

texts:
There is a widespread belief among many Christian denominations that Jesus and Mary are referred to in overly disrespectful, even scatological, language in the Talmud. Examples often given are that there is a statement that Jesus writhes eternally in excrement and that Mary was a prostitute.
I have spent many hours researching this on the internet and found sources stating this is true and sources stating it is false. I have also discovered Jewish sources defending the quotations as reactions against persecution by Christians.
I do not have the knowledge or personal resources to judge the authenticity of any of the internet sites.


texts:
Psalm 150 says:

  Praise the Lord with the trumpet, psaltery, harp, timbrel, stringed instruments, organs, loud cymbals and high-sounding cymbals.

We haven't used musical instruments in worship since the Temple was destroyed, as a sign of mourning.  So why do we recite this psalm in the daily morning service?

Perhaps to make us look forward to the rebuilt Temple when we will be able to do these things?  But these are phrased as commands, commands that we can't fulfill...

(Same with the sacrifices.  Of course, these texts should be read and studied.  But why must they also be in the liturgy when we can't act on them?)


texts: Benefit of the doubt that a person is a Jew?

texts: If a person in conversation makes a brief reference to the fact that they converted through Rabbi ___ (and there is a person with that name who is a reform "rabbi" in that region), is it permitted to assume that the person is therefore a reform convert and not a halachic Jew?  Or is there standard under Halacha that must be followed regarding giving them the benefit of the doubt?


texts:
Is it necessary to have a minyan in order to recite Kol Nidrei on Erev Yom Kippur?

If no, then do you need at least three  men, as is necessary for Hataras Nedarim?


texts:
The Magen Avraham (OC 428 sk 8) records a custom to give a Levi the Aliyah containing the story of the Golden Calf. Indeed in many Chumashim nowadays I see the first two portions of Ki Tisa are exceptionally long so a Levi can read that section.

What are the original Aliyah divisions for the Parsha which were used before that custom caught on? Do we not know? Is that custom so old that it precedes published Chumashim? This might be useful in case there are no Kohanim or Leviyim present.


texts:
Is Kaddish a response to the davening which came before it? Is its saying driven by the awareness of, or participatory recitation of the prayers before it?

If someone has not paid any attention to his minyan, or has come in late, and the call goes out for "Kaddish Derobonon" can he say it (even if he has neither said those passages which prompt it, nor even been aware that they were said)?

If someone who davened in an early minyan, goes in to say hi to a friend in a later minyan and the minyan happens to be up to saying Kaddish Yatom, does he say Kaddish even though he is not part of the process of davening that prompted the saying of Kaddish?

related Kaddish yatom after the minyan is finished? and If a mourner comes to services late, in the middle of the kaddish, has he missed that kaddish? especially the second comment, though that seems to relate to joining in the middle of Kaddish and not the middle of davening.


texts:
I have heard people assert Eliezer was a Canaanite but is there any proof of this other than the mere fact that his daughter was deemed unsuitable for Isaac?

Damascus isn't within Eretz Yisroel according to the maps in the back of the ArtScroll.
Midrash says he is the  son of Nimrod (from Iraq)
He only appears after Abraham's pursuit of the 4 kings (to the North of Damascus) and would seem to have joined then.


texts:
Do the Jews know the location of the omer of manna? Is there a story? Is it lost? It sure would be helpful in proving God to Atheists.

  Then Moses said, “This is the thing which the LORD has commanded: ‘Fill an omer with it, to be kept for your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.’” 33 And Moses said to Aaron, “Take a pot and put an omer of manna in it, and lay it up before the LORD, to be kept for your generations.” (Exodus 16:32-33 NKJV)


texts: Does one have a requirement to make a living?

texts: Obviously there are discussions in Rishonim and Achronim in regards to taking money for learning. However that aside, does a person have a chiyuv (requirement) to make a living (money/parnassah) even if let's say he could be supported or "make money" from learning?


texts: Why are there two different versions of the Decalogue?

texts:
Why are there two different versions of the Shabbat commandment in Exodus 20 and Deuteronomy 5?  In Exodus 20 the Shabbat recalls the cosmogony in six days, but in Deuteronomy 5 the Shabbat memorializes the deliverance from slavery in Egypt.

י  כִּי שֵׁשֶׁת-יָמִים עָשָׂה יְהוָה אֶת-הַשָּׁמַיִם וְאֶת-הָאָרֶץ, אֶת-הַיָּם וְאֶת-כָּל-אֲשֶׁר-בָּם, וַיָּנַח, בַּיּוֹם הַשְּׁבִיעִי; עַל-כֵּן, בֵּרַךְ יְהוָה אֶת-יוֹם הַשַּׁבָּת--וַיְקַדְּשֵׁהוּ.  {ס (Exodus 20:10)
וְזָכַרְתָּ, כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם, וַיֹּצִאֲךָ יְהוָה אֱלֹהֶיךָ מִשָּׁם, בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה; עַל-כֵּן, צִוְּךָ יְהוָה אֱלֹהֶיךָ, לַעֲשׂוֹת, אֶת-יוֹם הַשַּׁבָּת. (Deuteronomy 5:14)

More comprensively, [1]'The introductory statements for each of the versions of this commandment use unique language to describe the active commemoration of Shabbat - "to remember", on the one hand, and "to guard", on the other. [2] In both versions, the main body of the commandment consists of a similar list of laws, albeit more fully developed by presumably explanatory material in Devarim. [3] The conclusions drawn by each of the two versions seem to offer mutually exclusive philosophical underpinnings for the Shabbat.' (An article at Aish.com)
What were the original words spoken by God on Mount Sinai?


texts: Is it Mutar to do Shehiya and Chazara on Sternos?

texts:
Assuming the the water in the bottom pan is Yad Soledes Bo before Shabbos would it be Mutar to do Shehiya for the Friday night Shalom Zachar or the like on top of Sternos?

I was primarily thinking that maybe it should be Mutar based on the fact that you don't stir the fuel in a sterno so it should be equivalent to Kash Ugevava - straw and stubble. Additionally, nobody ever cooks on a Sterno.

Additionally, a friend of mine wanted to say that you should be allowed to do Nesina Lechatchillah because it should be considered a Kedeira Al Gabei Kedeira (assuming you fulfill the conditions) since you're putting it on top of a pan of hot water. Is that a valid point?


texts:
One may not ask a non-Jew to do an action on behalf of the Jew if the action is assur on Shabbat (a gross over simplification, I know). This would constitute Amira L'Akum (or Nochri).

Is there a parallel problem with asking a non-Jew to do an action which is assur to a Jew at any other time. I'm having trouble coming up with a quick example but, if a Jewish is not allowed to touch a woman who is not his wife, or embarrass someone, or yake mixed animals together, may he ask a non-Jew to do so for him? [better examples requested] Or is amira L'Akum limited to issuring based in the m'lachot of Shabbat?


texts: I have noticed that people have something called a 'seder plate' on which they place objects. Is there any obligation to do this? The reason I can think of is the custom of pointing during the recitation of the mishnah of Rabban Gamliel: 'matzoh zo...', 'maror zeh..'. But that would be just two items.


texts: Inviting non-jew in process of conversion for Yom tov?

texts:
Is there a heter for inviting a non-jew in the process of conversion for Yom Tov?

How will they know what a yontiff meal really is, or how to do one, and therefore be able to commit to making their own upon conversion, without having been to any?


texts: What's the connection between Zimri and Korach, and the sale of Yosef and destruction of Shechem?

texts:
In Yaakov's blessings to his children, he says the following to Shimon and Levi:

Bereishis 49:6:

  בְּסֹדָם֙ אַל־תָּבֹ֣א נַפְשִׁ֔י בִּקְהָלָ֖ם אַל־תֵּחַ֣ד כְּבֹדִ֑י כִּ֤י בְאַפָּם֙ הָ֣רְגוּ אִ֔ישׁ וּבִרְצֹנָ֖ם עִקְּרוּ־שֽׁוֹר

  In their secrets may my soul not come; in their congregation my my honor not be singled out. For in their anger, they killed a man, and in their whim, they maimed an ox.

Explains Rashi:

  בסדם אל תבא נפשי - זה מעשה זמרי [...] אל יזכר שמי בדבר - ״זמרי בן סלוא נשיא בית אב לשמעני״ ולא כתב בן יעקב. בקהלם - כשיקהיל קרח, שהוא משבטו של לוי, את כל העדה על משה ועל אהרן, אל תחד כבודי שם, אל יתיחד עמהם שמי, שנאמר, ״קרח בן יצהר בן קהת בן לוי,״ ולא נאמר ״בן יעקב.״

  In their secrets may my soul not come - this is the incident with Zimri [...] may my name not be remembered by this matter - "Zimri son of Salu, prince of the household of Shimon," and it doesn't say "son of Yaakov." In their congregation - when Korach, who is from the tribe of Levi, will congregate the assembly against Moshe and Aharon, may my honor not be singled out there; may my name not be associated with them, as it says, "Korach son of Yitzhar son of Kehas son of Levi," and it doesn't say "son of Yaakov."

So far, so good. The first half of the passuk refers to a descendant of each Shimon and Levi, who stirred up trouble for Klal Yisrael. Why does Yaakov not want to be associated with them? Because, as Rashi explains further,

  כי באפם הרגו איש - אלו חמור ואנשי שכם, ואינן חשובין כלם אלא כאיש אחד [...] ופשוטו, אנשים הרבה קורא איש, כל אחד לעצמו, באפם הרגו כל איש שכעסו עליו [...] וברצונם עקרו שור - רצו לעקר את יוסף שנקרא שור, שנאמר ״בכור שורו הדר לו.״

  For in their anger, they killed a man - these are Chamor and the people of Shechem, who were not considered any more important than a single person [...] Its simple explanation is many people are called "a man," each one individually; in their anger, they killed any man who angered him [...] and in their whim, they maimed an ox - they wanted to uproot Yosef, who is called an ox, as it says, "the firstborn ox is a glory to him."

What is the connection between these two parts of the passuk? Why does their annihilating the city of Shechem and wanting to kill Yosef lead to Zimri and Korach, and Yaakov's not wanting to associate his name with them?


texts:
Most shuls that I have attended change the parochet (ark "curtain"), shulchan (Torah reading table) and amud (chazzan's table) coverings and Torah coverings to white in honor of Rosh Hashanna and Yom Kippur.

However, the date for changing it back to the "regular" color seems to differ. I've seen some shuls change it back right after Yom Kippur is over (some point between Yom Kippur and Succot) while other leave the white on until after Simchat Torah.

Are there different minhagim? Are there specific groups that tend to follow one minhag over another? Why is there a difference / what's the source?


texts:
I oversleep and latest time for shajrit is over.

What should I do?


texts: Are the "cotton candy" grapes kosher for consumption? I know Kashrut.com says they are kosher, but am wondering if one of the main organizations made a statement on them. (Not sure if the grape modification affects their kashrus status)


texts: Connections between Biur Chametz and Tashlich?

texts:
Are there any commentators that discuss the parallels between the rituals of biur chametz and tashlich?  At a surface level, both involve destroying or eliminating bread, one via fire and one via water (which are symbolically opposite to one another).  Chametz is broadly associated with the yetzer hara, and the bread that was cast into the water at tashlich symbolizes sins, so it seems clear that there are parallels.  Are there deeper connections?  Where are they discussed?

ETA:  To clarify, I understand that halachically there is no similarity between the two practices.  Symbolically, though, they seem similar ("destroying the chametz which represents our yetzer hara" vs. "casting away the bread to symbolize casting off our sins").  Something along those lines (but less superficial than what I have just written) is what I am wondering about.  Does anybody else talk about this?


texts: In my understanding by comparing the Arizal's works to the Tanya, the animal soul = nefesh, the G-dly soul = neshamah. But what about ruach?


texts:
I apologize if this is a sensitive topic, but it seems that this question is foundational to some of the discussions that appear here. I hope that my wording is appropriate.

If I understand correctly, halacha identifies four gender categories (זכר, נקבה, אנדרוגינוס, and טומטום). This status has substantial bearing on practical application of Torah.

I suspect that modern discoveries such as chromosomes and internal imaging are not directly relevant in determining gender according to halacha. So what then is the halachic definition? Is one's sex then determined solely by the visible presence of reproductive organs or other bodily features? If so:

Do internal organs play a role, or only external ones?
Does one's halachic gender change if one's organs change (either naturally, accidentally, or artificially)?


texts: Source for Chasidik practice of imagining yourself giving up your life during the first verse of Krias Shma

texts:
in a chassidus shiur i heard that the obligation for krias shma (for people busy with parnoso) according to all opinions is the first posuk of shma with kavono

and that the kavono is by saying it you are excepting the yoke of the kinship of haven (i guess the source of this is the mishna)
and that you are ready to give your live for echod (Hashem)
what is the source of this?

i thought that bicol nafshicha means this but what does it have to do the first verse and with the word "ehod"?


texts: Khorasan wheat, often known by one popular brand name thereof, KAMUT®, is an ancient grain that is related to modern-day wheat, but has a number of differences. Does it have the halachic status of wheat, e.g., with regard to chametz and suitability for matzah, or whether its berachah is hamotzi / mezonos?


texts:
I have a two part question:

When the scroll is elevated before the Torah is read, should the Sefer be placed on the bimah as it is (open) in preparation for the first aliyah, or should it be closed?
A community that is aged and infirm with no one physically able to elevate the scroll, is there an halachically way of fulfilling the mitzvah for congregants to see the text, bearing in mind it may be impractical for all congregants to come to the bimah?


texts: May one wear Tzitzit of a different minhag?

texts: May Ashkenazi Jews wear Tzitzit that are made from a Chabad minhag (i.e., two adjacent holes that the strings come from, not one)?


texts:
Mishnah in Horayos 3,8 says:

  מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ:
  (the scholar mamzer takes precedence over the ignorant high priest.)

Do we have a practical example of this statement? Did we ever (in our sources) precede a Mamzer Rabbi to a Cohen Gadol or similar?

Do we know of a prominent Rabbi that was a Mamzer?


texts: Ive been reading the parshiot of Nidda in the Chumash(Leviticus 15:19-30 18:19 20:18), and it seems that the punishment of Karet (20:18) is during menustration. I know that the sages hold that until she immerses shes niddah, but that seems to me to just be the lav from 18:19?


texts: Why does Rav Soloveichik feel lonely when he has G-d?

texts: As I understand it, The Rav feels lonely, as a man of faith he feels definitionally lonely because he can't relate to people and people can't relate to him. Why doesn't he find solace with G-d though? He himself says, referring to G-d, "the teacher is inseparable from his pupils, and the shepherd never leaves his flock". Shouldn't the infinite G-d be able to relate to him, and him being an Adam 2, a man of faith, relate to G-d?


texts: Centrality of Jerusalem for forefathers and before Temple

texts:
I was having an argument about the centrality of Jerusalem in our tradition when I realized surprisingly, that, seemingly from the scriptures, Jerusalem wasn't so central for our forefathers at all.

There's a verse that מלכיצדק (allegedly Shem Ben Noah) was the king of Shalem (allegedly Jerusalem). It hints on the fact that Jerusalem as a city existed even in Avraham's times. We also know that Shem had a Yeshivah learning Torah.
When Avraham is instructed to leave for Israel and he travels the country he's not mentioned stopping in Jerusalem, either meet his grand-grand-^7-father or learn some Torah or see where the world was created or bring some sacrifices etc.
G-d invites Avraham to sacrifice his son on Har Hamoriya (Har Habayt - the place of the future Temple, also not explicit in the Torah) and Avraham realizes that, but he immediately forgets the place after the occasion.
Avraham and Itzhak and Yaakov travel all over the country stopping in different places - Shchem, Hebron, Beer Sheba but never in Jerusalem.
Yaakov stops "accidentally" (didn't he have a tradition from his father?) at Har Habayt goes to sleep and sees a dream etc, but again, never returns or remembers it.
Abraham buys a piece of land in Hebron and Yaakov in Shchem but they don't think of buying or somehow claiming possession of Har Habayt.
After the Egypt exile, Yehoshua brings the Jewish people to the Promised land but nobody rushes to Jerusalem and Har Habayt. It takes 400 years until David decides to turn it into the Jewish capital.

Maybe I omited some facts, please feel free to edit.

Why our forefathers did not claim the centrality of Jerusalem in Jewish tradition?

Do you think #6 should be a stand-alone question?


texts: Don't Put a Needle in Bread? (What is the Taz referring to?)

texts: The Taz YD 116:6 on the last line brings a case that he heard that one should protest putting a needle into bread. What is the Taz referring, to and what exactly is he worried about?


texts: Traditions what to do with removed foreskin

texts:
In Germany we recently started a debate, whether foreskin-amputation of children (not only Jews, but Muslims as well) has to be forbidden according to our fundamental laws.

Some magazine illustrated their article with a big glass which contained foreskins, but I can't find it again. From my impression, it looked like something from a museum and I associate it with Jewish, not Muslim tradition.

So my question is: Is there a tradition to collect the foreskin? I think I read that the Mohel takes his foreskins into the grave. Is this true (maybe only in some regions)? If so - does anybody have a link to such an image?

(rejected tags: foreskin circumcision mohel tradition)


texts: Why did Moses send spies who were leaders?

texts:
In Shelach Lecha, Moses, at the behest of the people, sends out twelve high ranking people to spy on Canaan.  As we know, this wasn't such a success.

Thirty-nine years later, Yehoshua (Joshua ch. 2) sends out two unnamed people (maybe there's a midrash that gives them names, but there's none in pshat).  That worked out fine.

If I were sending a spy, I'd try to send someone unknown.  I would never send, e.g., a governor or congressman, to spy on another country, but rather a random person who won't attract attention.  Why did Moses choose to send famous leaders?  Conversely, why did Yehoshua choose to send (literally) no-names?


texts: Why are large Jewish communities not picking up and moving to Israel?

texts:
In last week's Parsha we saw a clear instruction to "settle" the land of Israel. I read that is some distinction between the Rambam and the Ramban whether it is classified as one of the 613 Mitzvot, but it is a clear instruction none-the-less, as far as I understand.

We live in a time where it is easy to make Aliya - at least much easier than it was hundreds of years ago.

Why are there communities of tens of thousands of religious Jews in America that are being invested in and growing when we could be investing in those communities in the land of Israel?

I hope this question does not offend anyone - especially during the 9 days. I am really trying to understand as this has been something that has baffled me for some time.


texts: Who authored the Targum on Kohelet? I was unable to find an answer online.


texts:
Why in V'zos Brachah, is Shimon not mentioned?

Except for Rashi that said he is included in Yehudah name because of the incident with Cozbi Bat Tzur.


texts:
The way I was taught it (and confirmed by this answer and the comment on it), the Hebrew word "tirtzach" refers to murder, and is distinguished from  the H-R-G and M-T roots which mean "kill." Therefore, the pasuk which reads "lo tirtzach" (do not murder) is not in conflict with judicial killing (tehargeno, or yumat).

However in the case of a killer who has to run to an ir miklat, the go'el hadam who catches up and kills the unintentional killer, first, is said to kill (M-T) him and then is said to R-TZ-CH him (all from B'midbar 35):
יט גֹּאֵל הַדָּם, הוּא יָמִית אֶת-הָרֹצֵחַ:

and then

כז וּמָצָא אֹתוֹ, גֹּאֵל הַדָּם, מִחוּץ, לִגְבוּל עִיר מִקְלָטוֹ:  וְרָצַח גֹּאֵל הַדָּם, אֶת-הָרֹצֵחַ--אֵין לוֹ, דָּם

I know that in the second pasuk, the situation has changed (the accused has left the safety of an ir miklat) but if his killing of the accused is "extra judicial" then he would be held liable. The end of the pasuk says he isn't.

A following pasuk is even more confusing:
ל כָּל-מַכֵּה-נֶפֶשׁ--לְפִי עֵדִים, יִרְצַח אֶת-הָרֹצֵחַ

No context is given, but the killing of someone deemed textually a "murderer" is called "murder."

The Torah Temima quotes the gemara in Makot 12a which posits opinions that it is a mitzvah to kill the accused if he leaves the city (only in particular situations, granted) so the title "murder" should not apply.

Am I missing something in understanding the root R-TZ-CH?


texts: Ashkenazi unsure whether he or she counted the 'Omer one night

texts:
According to the Daily Halacha website:

  If a person is unsure whether or not he counted a day of the Omer, and cannot determine conclusively if he had counted or if he had missed that day, he continues counting the Omer each night with a Beracha. This is the explicit ruling of the Shulhan Aruch.

This seems to be the standard ruling for Sepharadim. What about Ashkenazim? The aforementioned website does not cite where this ruling is made, and even if I were to look up the RaM"A there, I have not seen other Poskim anywhere else discuss this (ie., maybe the M"B rules differently from the RaM"A based on some other source, but maybe the Shu"'A HaRav rules in favor of the RaM"A, or maybe RJB"S follows the GR"A, which is different still).

NOTE: This should not be confused with the case of someone who knows that he missed it at night and is unsure if he made up for it during the day. This is about where one is unsure if he counted a day's count at all (eg., it is Day 23 and he cannot remember if he counted Day 22 or not).

As always, CYLOR for practical guidance. I'm just looking for Ashkenazi sources on the matter.


texts: Is it good to engage in exceptional cases where it is permissible to do a typically forbidden action to which one has a taivah for

texts:
Billy is a violent and angry person and has a desire to kill and injure people to feel good. He has no outlet in polite society.

A Ben Soreh (rebellious son) case actually occurs in his town and as the verse says

"And all the men of his city shall pelt him to death with stones, and he shall die."

On one hand, Billy has an outlet to help kill this victim and he will have a kosher way to exercise his desire to kill.

On the other hand, Billy is indulging his desire. Some may say this makes his middos worse?

Is there a concern that Billy will develop worse middos if he participates in the execution?


texts:
Looking for a source in chazal that compare the airuv rav  to tza'ras.

I have vague recollection of learning something to this effect once and it would make a killer addition to my Shavuos dvar torah.


texts: What percentage of the humanity must sin to cause G-d to wipe them all?

texts:
In the story of the Mabul, the Torah's description of the overall disorder is very vague - "The Earth was corrupted and filled with Hamas".

THe outcome is clear - the whole of humanity was judged. However, I can not imagine a situation where completely every one of them - men, women, children sinned was constantly engaged in sin.

What percentage of sinners might justify the total extermination of humanity?


texts: How was the tomb of the matriarchs determined?

texts: Apparently there is a "tomb of the Matriarchs" in Tiberias which is purported to house several nashim tzidkaniot. I'd like to know how it was determined that those women were buried in that place.


texts: What criteria allow one to lie to a spouse?

texts:
In this week's Torah parsha, Vayeira, in Breishit 18:13, Saying

  וַיֹּ֥אמֶר יְהוָ֖ה אֶל־אַבְרָהָ֑ם לָ֣מָּה זֶּה֩ צָחֲקָ֨ה שָׂרָ֜ה
  לֵאמֹ֗ר הַאַ֥ף אֻמְנָ֛ם אֵלֵ֖ד וַאֲנִ֥י זָקַֽנְתִּי׃

  Then the LORD said to Abraham, “Why did Sarah laugh, saying, ‘Shall I
  in truth bear a child, old as I am?’

Rash"i says that because of the sake of peace (Shalom Bayit), God changed the truth and phrased it that Sarah said the she was old, when in fact (see verse 12) hse said that her husband was old.

From here, rabbis learned that one may lie for the sake of peace, one of them being peace between spouses.

So, under what circumstances may one lie or convolute the truth (part true, part false) to his / her spouse? Some examples:

May one lie about household finance situation?
May one lie about the way the spouse looks? (Wife puts on an outfit and asks, "Does this make me look fat? Do you like the color, fit, etc.?" Let's say the husband doesn't like it but knows wife would be annoyed hearing the truth.) or the way food tastes, something s/he did incorrectly, etc.?
May one lie about one's health to prevent worrying or upsetting his / her spouse?

There are numerous examples. Is there any guideline or set of conditions that explains when one may be allowed to lie? Also, should / can one tell a complete falsehood or should he tell a partial lie. (E.g., if he doesn't like his wife's cooking, can he say he likes it totally, or should he say, "It's not my preference, today.")


texts: What is the reason that hair cuts are not allowed(or advisable) on Rosh Chodesh according to Rav Yehuda Hachassid? A lot of things mentioned in the tzavvah should be avoided because of danger is this also because of danger or is it more of a reason of a yom tov?


texts:
While I tried to make the title as click-baity as possible, my question isn't limited only to striped socks.

Some background information: One is not supposed to stare at the Kohanim when they do Birkas Kohanim, as this distracts them from paying attention to the blessing (S"A O"C 128:23, see Mishnah Berurah 89). For that reason, the Shulchan Aruch writes (128:30) that one who has some disfigurement on his hands or face cannot do Birkas Kohanim as it causes the people to stare at him, although if he is a regular in the town, he can say the blessing since people are used to him and won't stare.

In the next Sif, the Shulchan Aruch writes that in locales where the disfigurements would be covered by a Tallis and the custom of the Kohanim in that community is to drape the tallis over their heads/hands, the Kohanim can go up for Birkas Kohanim. However, if the custom of the community is for the Kohanim to not drape their tallis over their hands/face, they can not start doing so in order to cover a disfigurement (Chayei Adam 32:4).

Based on the above, my question is two-fold:

Is there a problem with a Kohen wearing 'distracting' clothing? This could be anything that is considered 'weird' (and I'm aware that what is considered weird is quite subjective, but that's beyond the scope of this question. This question is assuming that what the Kohen is wearing at the time is considered weird by the standards of that community), for example a Tallis with pictures on it, sparkly pants, or even something as simple as socks with holes.
If the answer to 1 is that it is a problem, is there some timeframe where if one regularly wore 'weird' clothing that it would be considered no longer 'weird' in that locale and the Kohen can now wear it during Birkas Kohanim?

Please note that I'm specifically looking for sources that speak out about distracting clothes. Logically, I would assume that it would be a problem as a distraction is a distraction, but I'm curious if any of the authorities explicitly speak about this.


texts: How to bentch in a hotel room/vacation house?

texts:
In bentching, there's one הרחמן that changes depending on who is saying it and where. There are essential 4 versions: home, parents' home, guest, and public place.

What does a hotel room (or vacation apartment) count as?

Is it your own home, due to paying to stay there? Does it count as being a guest, because you don't really live there? Or perhaps (unlikely) is it a public place, because lots of people stay there?


texts:
Can A Kohain marry a woman who had a reform/conservative rabbi officiate her wedding.. but she was divorced by an orthodox rabbi.

Thank you so much in advance


texts: Not eating before Tisha B'Av -- Better to eat after Shkiah but before nightfall or wait until Tisha B'Av

texts:
Someone for whatever reason was not able to eat Erev Tisha B'Av. It came shkia (sunset) and finally he was able to find time or the ability to eat. Is it better for him to eat then during Bein Hashmoshos and be able to fast then all of Tisha B'Av. Or better not to eat during Bein Hashmoshos and wait until the he gets into a situation where he feels he must eat even if it's on Tisha B'Av itself?

Essentially the question comes down to, is it better to do a "sofek issur" or a "v'dei issur in a situation of an ones"?


texts: Where can I translate and validate as true a Spanish Sephardic Ketubah?

texts: I have a Ketubah from my grandparent's wedding in Aleppo that needs to be translated and validated as a true Sephardic/Spanish Ketubah.  Where can I have this done?


texts:
According to Mishnah Berurah (OC 131:13, and quoted in this answer), if one is outside the shul, but the door to the shul is open, and from his location he can see the place of the Aron, he should do nefilat apayim.

What if only one of these criteria are met? For example, the shul is L-shaped, and he's in the corner of the L where the Aron isn't visible to him, or he's in the courtyard of the shul and the door to the shul is closed, but the door is made of a glass pane through which one can see the Aron (or if he can see it through a window which is closed with a glass pane). Would the fact that he's still in the same room, or that he can still see it (albeit through glass) be sufficient to require him to do nefilat apayim?


texts: Where in Brooklyn can I buy the round chasidish hat?

texts: I'm referring to the hat that has the same finish as a normal fedora, just without the crease; not the flat hat with long fur that Satmarers wear or the higher flat ones. Like the one Rav Auerbach shlita is wearing.


texts: In Exodus 15:11 the first chaf doesn’t have a dot (dagesh) but the second one does: Mi-chamocha, and then Mi kamocha. The meaning of both phrases is the same: “Who is like you?” The first Mi-chamocha has a hyphen (makkef) linking Mi to chamocha; it’s all one word, so the chaf doesn’t begin a word, and so it doesn’t take a dagesh. My question: if both phrases mean the same (“Who is like you?”) why isn’t the Hebrew the same?


texts:
Is there a source that compiles the different times that polygons and other non-polygons that come up in tanach/gemara?
I'm looking to fine any place where quadrilaterals, pentagons, hexagons etc. and circles, parabolas etc. appears in Tanach/Gemara.

For example, the concept of a circle is discussed with regards to tzaddikim sitting in Olam Haba.

Does anyone have a compilation of sources?


texts:
Of all of the different mitzvot that the sages instituted, there are seven in particular that get singled out. They are known as the seven rabbinic mitzvot, and are so delineated from the others because those seven necessitate the recitation of a blessing (source).

I have been wondering about the obligation to eat maror on erev Pesach. The gemara (Pesachim 120a) provides two opinions as regards the status of this mitzva, but both opinions (Rava and Rav Acha bar Yaakov) hold that the obligation to eat maror is rabbinic only. And, in fact, we do recite a blessing when we get to that part of the seder (בא"י אמ"ה אקב"ו על אכילת מרור)! So doesn't this mean that there are eight rabbinic mitzvot, not seven?

In short: If the obligation to eat maror on Pesach it is not a rabbinic mitzva, there shouldn't be a brakha; if it is a rabbinic mitzva, why do we say that there are only seven rabbinic mitzvot?


texts: Reuvain & Dina get engaged and give the Shadchan, Shadchanus money. A few weeks later they break up. Does the Shadchan have to return this Shadchanus money? Suppose they never gave Shadchanus money, do they have to give Shadchanus money to the Shadchan?


texts:
What is the source for the Hebrew alphabet being in the order that it is? Meaning I realize that there are perhaps several sources that Aleph is the first letter, beis is the second etc, but is there any source or combination of sources which lists out the entire aleph-bet in the order in which we have it today?

possibly related


texts: Do Non-Jews have the rule of Safek D'Oraisa L'Chumra concerning the 7 mitzvos of B'nei Noach?

texts: Do Non-Jews have the rule of Safek D'Oraisa L'Chumra (if one is unsure about whether a Torah prohibition exists, He must assume the more strict behavior), concerning the 7 mitzvos of B'nei Noach or does this rule apply only to Jews?


texts: In many places in the siddur there are Lameds with a flat top, and there are some with a straight top. For example in the last הללוקה the word בצלצלי, the first lamed is with a straight top, and the second is with a flat top. Why is it like that?


texts: I cannot seem to find anything on the matter but have seen entries on multiple K for P lists about mustard being forbidden.


texts:
Can someone with a bacterial infection, such as strep throat, but can not swallow the antibiotics dry or with minimal water, take the medicine using a full glass of water and/or dissolving the antibiotic in it?

I am pretty sure that the antibiotic itself is allowed, since it is medically necessary, and  since Taanit Esther tends to be lenient, I imagine that this might be fine, but I wanted to know if anyone could clarify.

Tangentially, does such an illness fall into a 'choleh she-ein bo sakana'... especially as it can be more dangerous if left untreated? If so, does that mean there is the option to eat outside of the antibiotics if feeling weak?

Thank you.


texts: According to many mainstream authorities, the widespread practice of Ashkenazic Kohanim outside of Israel of refraining from birchas kohanim is a minhag ta'us and possibly even forbidden biblically as a bittul aseh (annulment of a positive commandment).  If an individual kohen wishes to be accommodate these views without causing a conflict with the congregation in which he is praying, are there any problems with his reciting birchas kohanim discretely, e.g. quietly, in his place, and omitting the customary hand configuration?


texts: Does the Torah support a more Socialist or Capitalist form of government?

texts: There is, of course, a spectrum between fully socialist to fully capitalist, however, I'm wondering what type of government the Torah supports and where it would fall on the spectrum?


texts: What size was the Mizrak to catch blood in the Beis Ha'Mikdash?

texts:
The Gemorah .זבחים כה says that the Cohen receiving the blood of a korbon must catch all the blood. That is the Dam HaNefesh - the blood flowing out of the neck.

Assuming the average cow has around 10 gallons of blood, and assuming it must lose around 25% of it to die, the Mizrak would have to be at least 2.5 gallons. This is not what I pictured, considering also that the Cohen holds it with only one hand.

Does anyone know of a source for the size of a Mizrak used in the Beis Ha'Mikdash?


texts: On which precise halachic source did Rambam claim that the pilegesh is forbidden to all Jewish men except the kings of Israel?

texts:
I’m an Italian noahide.

This question covers my exclusively intellectual curiosity, being an halachic case that does not concern the Gentiles but only the Jews.

We read in Mishneh Torah -Melachim uMilchamot 4:4 (English translation by Rabbi E. Touger):

  “Similarly, he (the king of Israel) may take wives and concubines from
  the entire territory of Eretz Yisrael. The term 'wives' implies women
  who were married with A ketubah and kiddushin; concubines, women who
  were not given A ketubah and kiddushin. With the act of yichud alone,
  the king acquires her and relations with her are permitted him. A
  commoner is forbidden to have a concubine. The only similar
  relationship is the union with a Hebrew maid servant after she has
  been designated by her master.”

However, some  Torah scholars have pointed out that:

The Nevi'îm report cases of Jewish men who, despite not being kings of Israel, had pilagshim;
Neither the Tanakh nor the Talmud report the prohibition of the pilegesh to a  commoner.

Among these scholars there are very authoritative rabbis such as:

Ya'avetz (Rabbi Yaakov Emden;we can read the English translation of his responsum at http://www.aishdas.org/avodah/faxes/RYE_pilegesh.pdf );
Ramban, as reported by his student Rahsba in Teshuvot haRashba Meyuchas LehaRamban No. 284 ,whose Hebrew text is here  https://www.sefaria.org/Teshuvot_haRashba_Meyuchas_LehaRamban.284?lang=bi
( on the basis of this step, among other things, Nachmanides would have maintained that Rambam did not at all reserve the pilegesh for the only king of Israel, a position that creates considerable exegetical problems in relation to the text of Melachim uMilchamot 4: 4 in our possession;
The Vilna Gaon, commenting the beginning of the Laws of Kiddushin in the Shulchan Aruch, Even HaEzer 26:1:6-7; also this master, like Nachmanides, says that Rambam allows the pilegesh to ordinary Jewish men.

It is clear that an extraordinary jurist like Rambam must have identified a precise halachic source to support his position: but what source do we talk about, if not even magnificent rabbis such as Ya'avetz, Ramban and the Vilna Gaon identified it?

The problem of why Nachmanides and the Vilna Gaon say that Rambam allows pilegesh to all men  remains moreover open. The orthodox rabbi Dovid E. Eidensohn supports a particular exegetical thesis about this question, accessible at the link
 http://torahhalacha.blogspot.com/2018/07/ramban-and-rambam-permit-pilegesh.html

but I don't know how much it is shared in the world Jewish.


texts: Should single men not sit at corner of the table?

texts: I heard that there some say that single men should not sit at the corner of the table, because it could lead to someone staying single forever. Is there a source for this idea?


texts: Do scriptures mention the presence of the Egyptians in the Holy Land after Yehoshua's conquer?

texts:
Archaeological sources (only an example) mention such presence/influence in the time of the conquer which gradually faded before David's Kingdom.

Is it mentioned anywhere in the Nac"h that the Egyptians resided in the Holy Land in the times or after Yehoshua's conquer?


texts:
The Gemara Megilla 7b writes

אָמַר רָבָא מִיחַיַּיב אִינִישׁ לְבַסּוֹמֵי בְּפוּרַיָּא עַד דְּלָא
יָדַע בֵּין אָרוּר הָמָן לְבָרוּךְ מָרְדֳּכַי - Rava said: A person is
obligated to become intoxicated with wine on Purim until he is so
intoxicated that he does not know how to distinguish between cursed is
Haman and blessed is Mordecai.

Although it's understandable to see the good in what Haman did which inspired Klal Yisroel, how are we to understand why Mordechai would be considered cursed?


texts: What was the purpose of the Temple's destruction?

texts:
There are plenty of explanations about which sins led to the destruction of the Temple. My question is not about which sins they were, but what does the destruction of the Temple do to solve the problem?

Surely there are other punishments that could have been given. If one purpose of the Temple is  to be a means to reconcile and procure forgiveness, then what good is it to have it destroyed when the nation sins?


texts: Do we have any proof (Biblical or other Judaic) that current-day Arabs have lineage from Yishma'el?

texts:
I am relating my question to Hashem and Arabs.

Offhand, I thought that Islam claims ties to Yisma'el. If true, I don't know how or why it makes that claim. If it's all Arabs, even non-Muslims, how do we know this claim is true? Is there Biblical, Talmudic or some other Judaic source that proves this?


texts: Are sex change operations prohibited for non-Jews?

texts:
In very specific situations some halachic decisors have permitted sex change operations, such as for infants born with some types of genital anomalies.  However, the consensus seems to be that they are generally forbidden, at least for Jews. This is because they involve various halachic prohibitions, such as the prohibition on sterilization.

Are sex change operations prohibited to non-Jews as well? Why or why not?

Sources:

Rabbi Alfred Cohen. "Tumtum And Androgynous", Journal of Halacha & Contemporary Society XXXVIII; Fall 1999 - Sukkot 5760
אנציקלופדיה הלכתית רפואית: נתוח הפיכת מין


texts: If a hand is 4×4, why not when rain bounces off of it? (שבת ה ע״א)

texts:
The Bavli, Shabas 5, amud 1, indicates that a hand is considered to be a physically large enough location that akira (lifting something from its place to transport the object) and hanacha (resting the transported object upon arrival) can be done on it, even though it's not actually large enough: the usual minimum is four tefach squared.

Later on the same page, we have:

  א״ר אבין א״ר יוחנן הכניס ידו לתוך חצר חבירו וקיבל מי גשמים והוציא חייב מתקיף לה ר׳ זירא מה לי הטעינו חבירו מה לי הטעינו שמים איהו לא עביד עקירה לא תימא קיבל אלא קלט והא בעינן עקירה מעל גבי מקום ד׳ וליכא

  Rabbi Avin said that Rabbi Yochanan said: "If he brought his hand into his fellow's courtyard, caught rainwater, and took it out [to a public thoroughfare], he's liable."
  Rabbi Zera fumed at that: "What's the difference whether his fellow loaded him up [where the one whose hand is loaded up is not liable because his fellow did akira] or the sky did? He didn't do akira!"
  Rather, say not "caught" but "incorporated" [that the descending flow hit his one hand and he caught it in the other —Rashi].
  But [that can't be:] we need akira from a four-tefach surface and don't have it!

Why not? We said a hand is large enough for akira and hanacha, further up the same page. (M'iri mentions this question but doesn't answer it except to say that considering this case akira and hanacha would mean any passage from hand to hand would count as akira and hanacha also, which is impossible. But I don't see why that's impossible. It seems to fit exactly with the passage further up the page.)


texts: Was Yoav considered a murderer regarding Uriah the Hittite?

texts:
In Samuel I chapter 11, David commands Yo'av to place Uriah the Hittite in the middle of a battle so that, inevitably, the enemy would kill him while he is unprotected. Yo'av carries out the command.

Is Yo'av considered a murderer, halachically?

Considerations / Questions:

Yo'av himself did not kill Uriah, but he intentionally placed him in danger so that it was highly likely that he would have been killed. It was also clear, that Yoav's intent was to have him killed, but by someone else. In general, if someone intentionally places another in a place where death to that person is certain, does that make him liable for murder?
David was the king. If the king commands you to kill someone and you disobey the king, the king has a right to kill you for being a rebel against the kingdom. Yo'av did not know why David wanted Uriah killed. He was just a messaneger. So, even if Yo'av had killed Uriah himself, would that excuse him from being a murderer, because he is carrying out the king's command?


texts:
I see in the fifth chapter of mishnayos Eruvin that if, on Shabas, one leaves his city, walks more than about 70 or 71 amos (cubits), and encounters another city, then he can continue  walking only until about 2070 or 2071 amos from the end of his city: even if that means his limit is in the middle of the second city, he cannot go farther.

Suppose someone leaves his city, walks more than about 70 or 71 amos (cubits), and encounters the same city. The city is shaped like a huge annulus (or washer), and he reencountered it after a break. Does the same rule apply, that he can continue only a certain distance, or can he continue throughout the entire "second" city?


texts: Does one need to get permission from ALL the Kohanim to recite Birkas HaMazon?

texts:
When eating a meal in the company of a Kohen, it is a mitzvah to have him lead the recitation of Birkas HaMazon (Shulchan Aruch OC 201:2; it is obligatory according to others (see Shulchan Aruch Harav below)). However, he may relinquish that honor to others (Shulchan Aruch Harav 167:19).

In a case where there is more than one Kohen, if a Yisrael wishes to lead the Birkas HaMazon, must he obtain permission from all the assembled Kohanim, or is permission from one of them enough?


texts:
I'm looking for the Hebrew of an Ibn Ezra riddle related to fast days: "the short, the long, the black, the white, the man, the woman."
Does anyone have a source, or the Hebrew for this?
Thanks!


texts: Missing words in parshas zachor or parshas parah

texts: If someone didn't hear words (or perhaps even an entire verse) from Parshas Zachor or Parshas Parah, are they yotzee b'dieved? I'm specifically asking in this case since Parshas Zachor is d'oraisa and there are some who say Parshas Parah is also d'oraisa. However I suppose the question could apply as well to Parshas Shekalim or Parshas HaChodesh.


texts: It says in pesachim that in the time of the beis hamikdash during maggid they would pass around small pieces of meats so the people are not starving. Is it still מותר to pass around meat?


texts:
The Talmud records people "hearing" the Bas Kol. The Talmud also says that a bas kol goes out even nowadays.

My question is, what is the nature of this bas kol? Is it a sound? If so why can't I hear it? If not then what is it? Also, are there different kinds of bas kol's?


texts: Who has the right to come up with chiddushei Torah?

texts:
I am not at all learned in Torah, and yet I occasionally come up with what I think is a chiddush of Torah.

Of course, it frequently turns out that someone else has thought of my "chiddush" before me, and in such cases, I am reasonably reassured of being correct.

But what about in the others? Is it possible that some of my "original" chiddushim are right? Moreover, how could one know if they were?

Could any Jewish neshama, in principle, come up with a chiddushah Torah? Or is some minimal skill set required--perhaps the ability to understand language, for a start--or a great deal more?


texts: Using straps of Rashi Tefillin for Tefillin of Rabbeinu Tam

texts:
A person by mistake (not knowing the halacha) took old straps (ratzuos) from his Rashi Tefillin and used them on his new Rabbeinu Tam Tefillin (seemingly he got new straps for his Rashi Tefillin.) Sometime later he told over what he had done to a Rov who informed him that he shouldn't have done this. However the question is now, what should be done?

Should he,
1) Leave the straps where they are on the Rabbeinu Tam Tefillin
2) Put them back on the original Rashi Tefillin that he had them on to begin with
3) Take them off and put them in geniza

I'll raise a few points (unorganized) for why some of the reasons would be better over the others. Number 3 is the easy eitzah since it removes all problems. However there is a Taz in OC Siman 154 that says if one can't be "raise up" a certain object to a higher kedusha he should use it for what he can, rather than put it in genizah. Therefore that could be the reason for number 1. Or as well because he was already "m'kadesh" the ratzuos to the R"T tefillin and shouldn't move them now to Rashi -- according to those (al pi kabballah) that one shouldn't change from Rabbeinu Tam to Rashi (and perhaps no reason to put them in genizah then as well.) The reason to put them back on Rashi is to raise them in kedusha and put them back in their proper place (since really the "hekdesh" was b'to'es - done as a mistake.)

These are just some thoughts and possibilities to consider. I'm looking for a clear proof in halacha for one way or another. And of course what any poskim said about such a question.

(BTW the Rov involved in the story told him to do the 3rd option with a twist. He decided he would use the ratzuos for a pair of tefillin that he was putting together for an older bal teshuva getting his first pair of tefillin. However his proof or reasoning I unfortunately didn't hear, that's why I'm bringing the question here now.)


texts:
I'm writing an astrophysics emulator, and wanted to get as close to the original implementation as possible. The official history is a bit vague, but it's a badly-kept secret (transcribed in "Kel Adon") that

  יְצָרָם בְּדַעַת בְּבִינָה וּבְהַשכֵּל.
  He fashioned [the luminaries] with DOS, BYNH, and Haskell.

I know what DOS and Haskell are (yes, you can use them together), but what is BYNH? I couldn't find it on GitHub.

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


texts: What's up with Rabbi Shimon ben Nesanel in Avos 2:10?

texts:
In chapter 2 of Pirkei Avos (Ethics of Our Fathers) it says that:

  "Rabban Yochanan the son of Zakkai had five disciples"

It goes on to list their names and qualities, and then it says that R' Yochanan said:

  "Go and see which is the best trait for a person to acquire".
  -Said Rabbi Eliezer: A good eye.
  -Said Rabbi Joshua: A good friend.
  -Said Rabbi Yossei: A good neighbor.
  -Said Rabbi Shimon: To see what is born [out of ones actions].
  -Said Rabbi Elazar: A good heart.

Then R' Yochanan asks the opposite question:

  "Go and see which is the worst trait, the one that a person should most distance himself from."
   - Said Rabbi Eliezer: An evil eye.
   - Said Rabbi Joshua: An evil friend.
   - Said Rabbi Yossei: An evil neighbor.
   - Said Rabbi Shimon: To borrow and not to repay; for one who borrows from man is as one      who borrows from the Almighty, as is stated, ``The wicked man borrows and does not repay; but the righteous one is benevolent and gives'' (Psalms 37:21).
   - Said Rabbi Elazar: An evil heart.

One of these things is not like the others. Each of the Rabbis gave exactly the opposite answer the second time, while Rabbi Shimon gave a totally different one! Granted, you may say that borrowing without repaying is not thinking about the consequences of ones actions, but it is certainly a very narrow case, compared to his first answer.

What gives? (Especially looking for sources, rather than logic-based answers, although those are welcome too.)


texts: Can 'old souls' be gilgulim from the future (in their reincarnation cycle)?

texts:
Until recently, I have always understood the process of reincarnation/gilgulim to be like an iceberg melting into the ocean; the iceberg representing the origin - 'beginning' of time  (as we know it) - aka the past; the ocean represents the present and future.

Are there any commentators that have argued that a neshama can also - in its journey til the end of its reincarnation cycle - be 'placed' in the future and then return next time into the present/past?

The idea was somewhat inspired by trying to explain 'old souls' - people who seem a lot more mature than the people in their generation. I understand one rebuttal being the 'essence' of the righteous extending to/creating these old souls. But then I am also looking to understand people that are 'before their time' - individuals that possess knowledge and intelligence surpassing their generation.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can a convert become a synagogue president? Why or why not?

texts: I understand that the National Council of Young Israel has a rule that women and converts may not be elected president of a Young Israel synagogue.  I think I saw a gemara -- or a comment to a gemara -- in Shabbos that said as much.  What are the sources, pro and con, for the position that converts should not be shul presidents?


texts: What is the penalty for someone who insults Judaism

texts: In a Jewish country where the law of Judaism is practised, if someone insults Judaism, makes fun of its prophets and defames Torah, what is the punishment for him (non Jew), if any?


texts: Non-Jewish family in an Orthodox Jewish Wedding

texts:
In a case of a Ger/Convert, what role can non-Jewish parents play at the wedding ceremony?

Halachically can the parents accompany their child down the aisle? Could they stand under the Chuppa?

Any sources on the topic would be much appreciated...

The Rema in Yoreh Deah שצא,ג  discusses the concept of leading the groom down the aisle implying there is Halachic relevance to that part of the ceremony...          וכן יוכל להכניס חתן כדרך ארצנו ששני אנשים מכניסין החתן תחת החופה


texts: What is the source for making barbecues on Yom Haatzmaut?


texts:
Can paper be used for schach?

Paper comes from wood, which grows from the ground. Also, paper seems like peshutei kli etz - a wooden vessel without a receptacle, which does not accept tum'ah. So it seems like paper should be valid.

On the other hand, I've never seen it actually used in a sukkah. Is it just a practicality issue (it's hard to avoid the wind blowing the paper away), or is it actually invalid?

(Question originally by my brother.)


texts:
The consensus among poskim is that a prutah is 1/40 of a gram of silver, which is usually more than 1 cent but less than 5 cents. So if a person only gives a penny to tzedakah (let's say that is all that he has, or he wants to do the mitzvah many times) is it considered that he did a mitzvah or does giving tzedakah need to be with the lowest halachic amount of money, a perutah?
[See תוס' קידושין ג ע"ב ד"ה ואשה: "less than a worth of a perutah is not considered money" and many more where less than a peruta is not considered giving at all (regarding kiddushin)]


texts:
With regard to the sotah, we know from the gemara that if she has not committed the sin she gets a bracha and she returns to her husband....

What kind of relationship are we trying to recreate? A husband has strong suspicion about his wife, eidim came along saying that she was secluded, and now we are trying to recreate the bond. This seems difficult in the context of trust and ahava ve'ahva -  the major pillars of Jewish relationships.

A normal husband would have strong feelings about the event, and a normal wife would be angry that she was wrongly accused and taken this degrading road.


texts:
Simlah Chadasha writes (2:25) that those groups of people that do not accept the validity of the Oral Torah such as צדוקים (Sadducees) is acceptable, because even though all laws of kosher slaughter are recorded in the Oral Law and no mention of them is made in the Written Law, and the Sadduccees rejected the Oral Law; nevertheless, since it is clear that the laws of kosher slaughter are contained outside of the Written Law*, the slaughter of a Sadducee is acceptable (if we have established that this particular person knows the laws -- see there) because they have the same tradition of slaughter laws that we do.
What is a little confusing is that at the end of that halacha, after writing that the shechita of Sadducees is acceptable, Simla Chadasha writes "therefore, the shechita of Karaites is not acceptable." [emphasis mine]

What follows is from my rebbi's notes on Simla Chadasha, answering this question:

  The Karaites are different from the Sadducees and the Bitusim. While
  the latter are allowed to slaughter for a Jew, if they are being
  adequately supervised, the Karaites are not. The Karaites who lived at
  the time of the Simlah Chadashah, did not accept the oral laws, even
  those pertaining to shechitah. As a result they were not considered to
  be בר זביחה and that which they slaughtered is neveilah. Once a
  person is not a בר זביחה the meat this person slaughtered is
  forbidden regardless of the level of certification. The meat is
  neveilah even if every action of this person were observed to be
  correct and the knife was inspected prior to the shechitah and found
  to be perfect.

Question 1: Is the above quote accurate? How do Karaites slaughter animals to avoid the prohibitions of neveilah נבילה (Deut. 14:21) and treifah טריפה (Ex. 22:30)?
Question 2: How would a Karaite explain Deut. 12:21, "וזבחת...כאשר צויתיך" "and you shall slaughter...how I commanded you" -- where is that צווי if it was not written down anywhere in the Torah?

* Because it is written (Deut. 12:21) "וזבחת...כאשר צויתיך" "and you shall slaughter...how I commanded you." The problem is that there is no mention of a method of slaughter recorded anywhere in Tanach. Therefore, that this verse teaches that Hashem taught Moshe about the method of kosher slaughter on Mount Sinai. (Chullin 28a, SC 1:1)