texts: Married women uncovering their hair in the presence of gentiles

texts: Is there a halachic difference of a married women covering her hair in the presence of Jews or Gentiles? Even if you hold like the  chasam sofer who says that it's  Deoraisa?


texts:
רמבם, הלכות מתנות עניים י:ז

שמנה מעלות יש בצדקה זו למעלה מזו, מעלה גדולה שאין למעלה ממנה זה המחזיק ביד ישראל שמך ונותן לו מתנה או הלואה או עושה עמו שותפות או ממציא לו מלאכה כדי לחזק את ידו עד שלא יצטרך לבריות לשאול, ועל זה נאמר והחזקת בו

ויקרא כה, לה "וכי ימוך אחיך ומטה ידו עמך והחזקת בו, גר ותושב וחי עמך". ופירוש רש"י, והחזקת בו, אל תניחהו שירד ויפול ויהיה קשה להקימו, אלא חזקהו משעת מוטת היד
וממשיך שם ומנין שאם החזקת בו אפילו ד' או ה' פעמים חזור והחזק בו - ת"ל: והחזקת בו.

There is a Mitzva of "VeHechzakta Bo" supporting and helping our brethren and making sure they do not become a Tzedaka case. Is price an issue? Are you required to pay more and still purchase the same item from a Jew? How much more would you be required to pay in order to help someone stay in business?


texts:
Where was Abraham born?

There are a couple of confusing, and perhaps even conflicting verses in the bible about Abraham's original homeland.

The general consensus is that Abraham and his family were originally from the ancient South Mesopotamian city of Ur, though after Abraham embarks and settled in Haran, God says to him:

Genesis 12:1 "And the Lord said to Abram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you."

This is told to Abraham while he is in Haran, so was Abraham born in Haran? and what does "your father's house" refer to here?

In Genesis 28 Jacob is told to take a wife for himself from one of Laban's daughters in Padan-Aram, and eventually he sets off to Haran.

From this we can deduce that Haran is located in Padan-Aram.

In Genesis 24 Abraham asks his servant to get a daughter for Isaac from his birthplace and father's house, and then the servant sets off to Aram-Naharim where he fetches Rebecca from Bethuel's household.
Later in Genesis 25:20 Bethuel is described as hailing from Padan-Aram.
Therefore from this we can deduce that either Aram-Naharim and Padan-Aram are synonymous or that one is perhaps an enclave of the other.
Since Ur and Haran are relatively far from each other, would that mean that Ur was not Abraham's birthplace, or would that mean that Padan-Aram/Aram-Naharim extends to southern Mesopotamia? (Aram-Naharim definitely included Haran, and Abraham was supposedly born in Ur, but his birthplace is evidently in Aram-Naharaim per his servant's journey. So either Ur was never his birthplace or Aram-Naharaim extends till Southern Mesopotamia.)


texts:
This past Shabbos, I was walking with some friends for an aufruf in another part of town. Where we started from had an eiruv, and where we were going had an eiruv, but there was an area in between that did not have an eiruv. This area actually has a shot at being a reshus harabim, as it's a highway that has many cars driving through it on a regular basis (though I'd have to check if it actually is a reshus harabim).

While we were walking through the stretch that didn't have an eiruv, my friend's yarmulke blew off. I didn't tell him anything, but he picked it up and put it back on.

So now I'm wondering what actually should have been done. Since it might make a difference:

What should have been done, assuming the highway was a Biblical reshus harabim (רשות הרבים דאורייתא)?
What should have been done, assuming that the highway was not a רשות הרבים דאורייתא?


texts: V'ahavta l're'eicha kamocha -- re'eicha velo akum?

texts: Do any rabbinical sources hold that the commandment in Leviticus 19:18 to love one's neighbour as oneself (ואהבת לרעך כמוך) applies to non-Jews as well as Jews?


texts:
In Melachim Bet 5:10 we read:

  וַיִּשְׁלַח אֵלָיו אֱלִישָׁע, מַלְאָךְ לֵאמֹר:  הָלוֹךְ, וְרָחַצְתָּ שֶׁבַע-פְּעָמִים בַּיַּרְדֵּן, וְיָשֹׁב בְּשָׂרְךָ לְךָ וּטְהָר.
  And Elisha sent a messenger unto [Naaman], saying: 'Go and wash in the Jordan seven times, and thy flesh shall come back to thee, and thou shalt be clean.'

I would like to understand the word וּטְהָר in this context. Does it simply mean clean, or is it related to tumah and taharah? If it is the latter how do we reconcile with the mishnayot (Negaim chapters 3, 11, 12 first mishna in each) which state that a non-jew is not susceptible to tumah of tzaras? If, on the other hand, it is not related to tumah, then the word seems superfluous. Please cite sources for your answer.


texts: Rabbi Moshe Feinstein member of Sanhedrin

texts: On page 198 of "Reb Moshe" published by Artscroll, it is told of Reb Moshe that he "needed a cardiac pacemaker inserted in his chest....Reb Moshe said, 'I know that I am not worthy to be a member of the Sanhedrin, but in this generation, I may be one of those selected when Mashiach comes.  I fear that the surgery will make me a ba'al mum, thus disqualifying me.'"  However, even without the pacemaker, how could Reb Moshe be appointed to the sanhedrin, when the Talmud rules in Sanhedrin 17a that "one may appoint to a sanhedrin only men of height, men of wisdom, men of appearance, men of old age, men acquainted with witchcraft," and Reb Moshe was by all accounts well under five feet tall and thus not a "man of height"?


texts: Can a Noachide continue to believe in religious tenets that are against the Torah?

texts:
Say you have a Christian* or a Muslim (or a member of any other monotheistic religion) who accepts the Seven Noachide Laws, and (as per Mishneh Torah, Hil. Melachim 8:11) does so because he believes that G-d (re)gave them through Moshe.

However, he also continues to believe ideas from his own religion that are against the Torah or even inimical to it, such as that most of the mitzvos are no longer applicable (for anyone, Jews or non-Jews) after the crucifixion, or that the Torah as we have it is corrupt and that the Koran is the true revelation of G-d's word, etc.

Would such a person still be considered a righteous gentile? True that Rambam says (ibid. 10:9) that "we are not to allow [gerei toshav] to innovate a religion and come up with their own mitzvos" - but perhaps that refers specifically to rituals and ceremonies, not ideology. On the other hand, one could argue that such beliefs make the acceptance of the Seven Laws incomplete.

* That is, according to the views that shittuf is permissible for non-Jews.


texts: How is it that harm befalls a shaliach mitzvah if the Gemara says it doesn't?

texts:
As a followup on this answer from another question, the Gemara on Pesachim 8a seems to say that a shaliach mitzvah, someone who is doing a mitzvah or on the way to do one or even on the way back is protected from (seemingly all) harm/damage/loss/danger (provided it is not especially dangerous). However in real life this doesn't seem to be the case. I personally have two examples of this off the top of my head:

My grandmother, while walking home from Shul in a relatively safe area, was mugged. She only lost property.
A couple years ago I was biking on campus, trying to rush to meet someone after class so we could go to Mincha on time and so he wouldn't have to wait. Normally a young guy like me biking on campus, even if hurrying, isn't considered something particularly dangerous. But when crossing grass, some other biker came up on the path ahead perpendicular, I tried to stop quickly to avoid hitting them, but I braked and I lost traction and fractured my hip. I was in plenty of pain, had setbacks in school, there were of course monetary costs involved, and while mostly healed I still am not completely back to normal.

So why do events such as these happen if the Gemara seems to promise protection? Are they not "covered"? Does the protection not apply?


texts:
In the back of the Frankel printing of the Rambam, they have a section of collected commentaries. One of them is a work titled "Arba'ah Turei Even." The Frankel bio page identifies the author as אלעזר רוקח, av beis din of Brod and Amsterdam, buried in Tzfas. My HebrewBooks search has the work published in 1789.

I am curious who he was, in terms of who his teachers were, what positions he held, and if he had any well-known students. Accounts of how he was regarded by others would also be helpful.

In general, I am trying to get a picture of his significance and authority. These are the factors that I think would be helpful, although any other info to this end would be appreciated.


texts: Where does HaShem stands and in which council?

texts:
Psalm 82 teaches that Elohim (אלהים) stands (נצב to position oneself) within the council/congregation (עדת-אל) of El, among/amidst (בקרב) elohiem (אלהים) He judge (ישפט).

Someone told me to look at a parallel passage from Psalm 89 which according to this person places Elohim in the holy assembly - or assembly of holy ones (בקהל קדשים). He also pointed out that this Psalm continues stating: Who in the clouds/skies (בשהק) can be compared to HaShem? Who is like HaShem among the (בני אלים) sons of Elim. (A) El dreaded in the great council of holy ones (בסוד קדשים רבה).

He claimed that the council talked about is
in heaven, not on earth where the Jewish judges are. Additionally, there would be no text in the Tenach that has a council of human Israelite judges who are assigned to judge the nations of the earth.

But I noticed different words being used here, namely: עדת-אל v.s. בקהל קדשים and סוד קדשים רבה
Besides those I found אלהים v.s. בני אלים

So two questions: first of all what do these different terms mean (how to define them and to distinguish one from the other); and to whom do each of those refer?
Secondly I would like to know how to interpret these verses I quoted, where does HaShem stand?


texts:
Recently on the Late Show with Stephen Colbert, actor Michael Rapaport has called for the rabbis who gave the bar mitzvah honor to Jared Kushner to have it revoked. (Kushner was born and raised in a modern orthodox Jewish family. He now works as senior advisor to President Trump.)

Is it technically possible for a rabbi to revoke this honor?


texts: PTIJ: If a tree falls in a forest and no one is around to hear it, does it make a sound?

texts:
The classic philosophical question:

If a tree falls in a forest and no one is around to hear it, does it make a sound?

So, according to Purim Torah Judaism, does it?
Sources please. ;)

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


texts: Torah reading on Shabbat afternoon was instituted for יושבי קרנות. Who are they?

texts:
Bava Kamma 82a (excerpts):

  עשרה תקנות תיקן עזרא
  שקורין במנחה בשבת

Ezra made 10 enactments (1) Reading the Torah at Min'ha on Shabbat

  שיהו קוראין במנחה בשבת משום יושבי קרנות:

Rash"i explains the term יושבי קרנות

  משום יושבי קרנות - יושבי חניות כל ימות החול עוסקין בסחורה ואין קורין
  בשני ובחמישי תקון בגינייהו קריאה יתירה:

My translation:

Store owners during the weekdays involved in trade and don't (attend) Torah reading on Monday or Thursday, (therefore, for them) an extra reading (on Shabbat mincha) was instituted for them.

But, we see that somewhere else, Rash"i explains the term יושבי קרנות differently:

Berakhot 28b (excerpt from Sefaria):

  ביציאתו מהו אומר מודה אני לפניך ה' אלהי ששמת חלקי מיושבי בית המדרש ולא
  שמת חלקי מיושבי קרנות

  What used he to say on leaving (the Bet Midrash after studying)?  "I
  give thanks before Thee, O Lord my God, that Thou hast set my portion
  with those who sit in the House of Study and not with those who sit
  at street-corners;

Rashi on Berakhot 28b:

  מיושבי קרנות - חנוונים או עמי הארץ שעוסקים בדבר שיחה.

My translation:

Shopkeepers or ignormauses that spend their time chattering. (rather than studying Torah)

My questions:

Why is Rash"i giving an alternate definition referring to ignoramuses as a possible definition. What's a bit more puzzling regarding the Bet Hamidrash prayer, is if it does mean "shopkeepers", it seems that they have a good valid reason as to why they are not studying Torah. They are not "chattering". They are helping the community by selling necessary goods to them. Why would we be degrading shopkeepers?

Lastly, if the Gemarah really meant "shopkeepers" regarding the Shabbat mincha Torah reading, why didn't it use the term חנוונים and this could avoid the ambiguity?


texts: Did Moshe have a son with Ethiopian Queen prior to Exodus

texts:
According to Josephus, Moshe was a great military leader who lead in battle for Egypt when Egypt and Ethiopia was at war and Moshe married the Ethiopian Queen and had a child with her who became the next King of Ethiopia.

(Josephus antiquities ||, x)

Exodus 32:9-10, G-d speaks of destroying the children of Yisrael and making a greater nation from Moshe but Moshe interceded for them turning G-d's anger from them.

Is this true and if so, why isnt this mentioned in Torah?


texts: Pirkei Avot 5:17 - Defining controversies for the sake of Heaven

texts:
Pirkei Avot 5:17, gives examples of an argument for the sake of heaven which is Shamai and Hillel. One not for the sake of Heaven is Korach and his congregants.

Perhaps I am picking on the grammar, with the usage of the letter ו which I take to mean "and". There seems to be a lack of "parallelism", here.

Hillel and Shamai had disputes against each other. But, Korach did not have a dispute against his congregants. The congregants joined him and they, together had a dispute against Moshe and Aharaon?

Is the Mishnah implying something else here by stating something that is not obvious from reading the event of Korach in the Torah? Did Korach have a dispute with his own congregants?


texts:
On chof cheis Nissan 5751 the Chabad Rebbe said in a public address "I did all I can to bring moshiach now I leave it up to you"

What does this mean that he did everything he could? What do we still need to do? What should we do to bring moshiach?

I know we can't take any word a tzadik says lightly especially since the Chabad Rebbe is know as the nasi hador by many gedolim.


texts:
Someone told me the other day, that playing cards (with ace, jack king and queen...) contain Tumah and therefor should not be played with.

Did anyone hear of this? If yes, do you have a source?


texts: Any connection between Isaiah 40:3 and the story of Ya'akov's name changed to Yisrael?

texts:
Regards the name changing from Ya'akov to Yisrael the Kli Yakar states that the name Yisrael comes from the word Yashar El, to be straight with G-d. This transformation is compared to Yeshayahu 40:4 'the crooked shall be made straight', he'akov (Ya'akov) l'mishor (from yashar = Yashar El).

But now I noticed something in the previous verse Yeshayahu 40:3 which uses the word panu. I noticed the same letters in Bereshit 32:32 when Ya'akov after he wrestled a malach named the place where the battle occured pni'el/pnu'el. Moreover the root yashar also is used in this verse. While the word m'silah reminded me of 2 Divrei Hayamim 9:11 and the shulam in the dream of Ya'akov.

I will admit it's a little bit far fetched, but is there any connection to Ya'akov like in the verse of Yeshayahu 40:4, or does 40:3 in no way relates itself to the story of Ya'akov? Does it teaches us anything about the way Ya'akov became straight? When Ya'akov was in this desolated place, did he made his ways free (panu), or did he straighten out his ways (yasharu) in order to turn his crookedness into yashar-el?


texts:
Is there any prohibition to perform the method of melikah on a bird to practice or to learn how it was done in the mikdash?

Is it bal tashchis, or is it considered doing something productive such as learning and would be permitted?


texts:
I am looking for full-blown, ready-made plans for a sukkah with wind-blocking wooden walls and frame elements. (I'm OK with metal hardware.) I have searched the Internet and have yet to find any. I have found, the Sukkah Project's kits with plans for sale, but those are intended for use with fabric or tarp walls. I have also found some vague, discussion-type advice that's not as clear and usable as a full-blown plan.

Do you know of any such plans, available electronically or on paper, for free or for sale? Do you have some on paper that you could photo and embed in an answer here?

I am especially interested in plans that:

Provide for easy disassembly and re-assembly.
Allow for stored components that are relatively easy to carry and store (e.g. smaller than 4' X 8', if possible).
Can be adapted to (or provide versions for) various sukkah sizes.
Include a door that opens and closes, rather than a simple opening for a doorway.


texts: How to hold your hands during the amidah?

texts:
For someone praying the amiday by heart with eyes closed, what is the right way to hold your hands?

I know that the right hand should cover the left, but how exactly?

Can someone upload a diagram or a picture?


texts: What to look for when going on shidduchim?

texts:
Are there any sources in the Torah that list the qualities and traits one should look for when going on shidduchim?

I am not looking for personal preferences, but actual Torah sources (Tanach, Talmud, Mishna, Midrash etc.).


texts: Why are Moabites not allowed to join the Jewish congregation?

texts:
Male Moabites are not allowed to join the Jewish congregation (Deut. 23) (i.e. marry a Cohen, Levi, or Yisrael). The reason given is their ancestors lacked gratitude.

Is this due to bad qualities which presumably gets transmitted to their offspring (but somehow only the male ones) or is it meant to be a remembrance as to how severe ingratitude is or perhaps some other reason.


texts: Three times Moshe begged to enter אֶרֶץ יִשְׂרָאֵל

texts:
According to Rashi to Devarim 3:24 (here):

לאמר TO SAY (i.e. that God should say) — This is one of the three occasions where Moses spoke before the Omnipresent: I will not let You go until You tell me whether You will fulfill my request or not (Sifrei Devarim 26:9; cf. Rashi on Numbers 12:13).

What were the three occasions in which Moshe begged to enter אֶרֶץ יִשְׂרָאֵל? Where can they be found?


texts: Why say tachanun in mincha on 13 Iyar if you won't on 14 Iyar?

texts: Usually one does not say tachanun at mincha before a day when tachanun is not said. The Artscroll siddur says to say tachanun on the 13th of Iyar, the day before Pesach Sheni (the 14th of Iyar), even according to those who don't say tachanun on Pesach Sheni itself.  What is the logic or basis for this rule?


texts: Why "your hand" is spelled ידכה instead of ידך?

texts:
In שמות יג:טז:

  "וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃"

the word ידכה is used. Why is it not spelled ידך?


texts: Were new arrivals stuck at Ellis Island for Shabbos?

texts:
If I understand correctly, if your airplane or boat arrived on Shabbos, you're stuck within a ~half-mile radius of the boat or plane until after Shabbos because of techum. (I'd heard some discussion about how Ben Gurion Airport is set up for this situation?)

I assume theoretically the same would apply to those who arrived at Ellis Island on Shabbos, which I'm sure happened. Do we have any written sources that specifically discuss immigrants arriving at Ellis Island vis-a-vis the halachos of techum on Shabbos? Could be anything from a halacha sefer to a random newspaper article reporting on the predicament.


texts: Priestly blessing for a different minyan - any need for kohen to participate?

texts: In Israel in as shul that has two shacharis minyanim one after the other, a kohen comes in for the second minyan just as the first minyan is coming to the priestly blessing. Should this kohen perform the priestly blessing for the first minyan?


texts: Chametz on Pesach in products other than food

texts: Is it allowed to have products for cosmetics or medicine which contain elements of what's considered chametz during the Pesach?


texts: Does Beis Din have the authority to quarantine?

texts:
In light of the recent discussions about the legality of quarantining potential Ebola patients, I was wondering if Halacha has the mechanism for such a thing.

In an autonomous Jewish society, in which Beis Din had the authority to run things according to Halacha, would Beis Din have the authority to quarantine someone?

I am not talking about in the case of a Malchus, in which the king may have many extralegal powers.  I am talking about a normal Jewish court.  Answerers could consider a proper Sanhedrin as well.


texts: Should one wear a tallit to "set" a sefer Torah?

texts:
Occasionally in my community, despite having daily minyanim et c., I have had to take out a sefer to have it set for the next kriah. I have worn a tallit when doing so. Is this practice typically followed in Ashkenazi schuls?

As always: CYLOR


texts: Can someone please provide a list of all the kibbudim  (honors) available at a Jewish wedding - from the beginning to end, in order.


texts: What is the difference between Sfardic and Ashkenazic calculations for the last time to eat chametz?

texts:
My community's luach (calendar) has 2 separate times for the last time to eat chametz on Erev Pesach: 10:09 for Ashkenazim, and 10:13 for Sephardim.

How are these times calculated according to the different traditions?


texts: Lighting Chanuka candles on Erev Shabbat

texts: Since it's not common sense to leave a fire unattended (or against an apartment building's guidelines to have unattended fires), what's the general minhag for lighting Chanuka candles on Erev Shabbat when going to Shul for Minyan and no one is home to watch the candles burn?  Is there any Halachik sources for doing a particular minhag?


texts: Skipped Halachot in the Tur/Shulhan Aruch

texts:
It seems to me that there are some missing Halachot in Tur/SA. For example, Hilchot Lashon Hara, WeHalchta Bidravaw, and Tamim Tihye. Feel free to add.

Sources aren't necessary.

Why are they missing?


texts: Students who received Smicha from Rabbi Akiva Eger

texts: I'm seeking a list of Rabbis who received Smicha from R. Akiva Eger, both in Markisch Friedland and later in Posen.


texts: Was the Ark of the Covenant ever cleaned

texts: Was the blood that was sprinkled on the Ark on Yom Kippur allowed to dry and accumulate through the centuries, or was there a provision for cleaning the Holy of Holies and the Ark in particular?


texts: Why do we open the ark for important prayers?

texts: What is the origin of the custom of opening the ark for important prayers (not connected with the need to take out the Torah scroll)?


texts: I read on torahvort.com in their article on Kislev that the Brit with Noach about the rainbow happened in Kislev. We know from the end of Ber 8:27 that Noach left the ark on the 27th of the 2nd month, which some identify as Cheshvan. It is plausible to say the Brit happened a few days later, but I see no reason to from the text. Does anyone know the source for this?


texts: Is Hashem 'involved' in everything that happens?

texts:
The view in current Haredi thought seems to be that Hashem actively runs the world down to the most minute occurrences. I have seen discussions allude to the fact that there are many Rishonim who did not hold of this view. I would like to know which Rishonim did not hold of universal personal providence over every event?

(I know that when discussing such a topic as this the words used must be carefully weighed since the ideas are extremely nuanced and sensitive. Nevertheless, I worded my question in the most general way possible in an attempt to get my point across and not to be precise about the ideas themselves).


texts: Does a thin layer of glue on a food vessel disqualify it's emersion in a kaylim mikveh?

texts: I recently purchased metal drinking bottles. I tried the best I could to remove all of the sticker that came with the purchase. A thin layer of glue remains. Can I halachically toyvel it?


texts: Why the soul comes in through the nose and comes out through the mouth?

texts:
G-d blows the soul in through the nostrils, not his mouth:

וַיִּיצֶר ה"א אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
the LORD God ... blew into his nostrils the breath of life, and man became a living being.

G-d sucks the soul out through the [kiss on the] mouth: The verses about the way of death of Moses, Aharon and Miriam (here)

"וַיָּמָת שָׁם מֹשֶׁה עֶבֶד־ה' בְּאֶרֶץ מוֹאָב עַל־פִּי ה' " - literally "by the mouth [on mouth] of G-d"

According to the sources here, it hints that their souls were "sucked out" through the kiss on the mouth.
This looks contradicting to me - this could be the other way around either. Any explanations?


texts: Is there an online glossary anywhere that explains important Talmudic terms, with similar scope to the Practical Talmud Dictionary? I'm more interested in an Aramaic-English resource, but Aramaic-Hebrew would be useful as well.


texts: If I'm unconscious about it should I still apologise?

texts:
Someone else points out to me that I have hurt another person by something I've done or said, but any of the following apply, then how should I deal with it? How should I react?

1) I'm unaware of it or

2) I am not sure or can't remember whether I actually said something or did something or not, or

3) if I just experienced it differently, or

4) if I'm just convinced that I didn't do anything of what has been pointed out to me, and

5) besides it wasn't my intention to hurt the other person in any case.

Could it be possible I did an unconscious sin against a fellow Jew?

How can I solve such a situation halachically or conform with the Torah's requirements?

Is it then sufficient (and my duty) to recognize the other person in his feeling and show understanding by saying something like: "I'm sorry if something has happened, been said or done, that may have hurt you. Never and never have I wanted, not was it my intention to hurt you deliberately, consciously or unconsciously."


texts: If a person commits suicide as a result of another person trying to protect other from him, who is chayav?

texts: So, this is in relation to cases where there is perhaps a certain person who presents a reasonable amount of harm to other people, either physically, or emotionally, or sexually or anything like that c"v. If a person were to make others aware of such an issue, as a matter of protecting him and them, either privately or publicly, and the person in question who commits suicide was unstable and actually did commit suicide, who'd be held chayav for the suicide? The unstable person or the guy who was protecting other people?


texts:
According to this answer, we don't say tachanun on days that are yemei simcha -- days of happiness.

But the Talmud (Taanit 29a) says Mishenichnas Adar marbim b'simcha -- once Adar begins we increase happiness. Seemingly this applies at least until after Purim (14th and 15th of Adar).

But if we don't say tachanun in the entire of Nisan because we don't say it for the majority of the month (the rov), then why do we say it during Adar?


texts: What were the nine points of the pesak din of Michalowitz?

texts:
"Rabbi Hillel Lichtenstein was the architect of the ultra-Orthodox manifesto, the famous nine-point pesak din of Michalowitz (Michalovce, Nagymihály) issued by 24 rabbis from northeastern Hungarian communities in the autumn of 1865. The document addressed the indecisiveness of many Orthodox rabbis when confronted with synagogue innovations that were halakhicly not strictly forbidden. "

Source: http://www.yivoencyclopedia.org/article.aspx/Lichtenstein_Hillel

What were the nine points?


texts:
There is an obligation for men to eat meat and drink wine on each day of Chol HaMoed, assuming one normally enjoys their consumption. I have three questions regarding this obligation:

May one fulfill this obligation at night or only during the day? Why or why not?
Does this obligation follow the particular details of other eating and drinking obligations? For instance, must one have a rivi'is of wine within kdei shtiyas rivi'is, and a kezayis of meat within kdei achilas pras?
Must the meat and wine be consumed together in one sitting, or can they be consumed separately at different times throughout the day?

Sources or convincing arguments appreciated!


texts:
A friend of mine informed me that a few coronavirus vaccines might have used aborted fetal cells during development and/or production. What I have found by so far is that these cells were grown in laboratories from cells that are the remote descendants of cells once extracted from aborted fetuses in the '70s and '80s. Is it a concern for Jews? Were there any rabbis discussing this technology?

Possibly relevant: there was this question about cultured meat, and the answer there claimed that ritual slaughtering was required there.


texts: Adam wiser than angels - meaning and implications

texts:
אָדָם הָרִאשׁוֹן מֶה הָיְתָה חָכְמָתוֹ? כְּשֶׁבִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְרֹאת אֶת הָאָדָם ... אָמַר לָהֶם אָדָם שֶׁאֲנִי רוֹצֶה לִבְרֹאת חָכְמָתוֹ מְרֻבָּה מִשֶּׁלָּכֶם, מֶה עָשָׂה כִּנֵּס כָּל בְּהֵמָה חַיָּה וְעוֹף וְהֶעֱבִירָן לִפְנֵיהֶם, אָמַר לָהֶם מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, לֹא יָדְעוּ, כֵּיוָן שֶׁבָּרָא אָדָם הֶעֱבִירָן לְפָנָיו אָמַר לוֹ מַה שְּׁמוֹתָן שֶׁל אֵלּוּ, אָמַר, לָזֶה נָאֶה לִקְרוֹת שׁוֹר, וְלָזֶה אֲרִי, וְלָזֶה סוּס, וְלָזֶה חֲמוֹר, וְלָזֶה גָּמָל, וְלָזֶה נֶשֶׁר, שֶׁנֶּאֱמַר וַיִּקְרָא הָאָדָם שֵׁמוֹת Bamidbar Raba 19

What did the sages mean by saying that God testified that Adam is wiser than angels? Does it mean "wiser in all aspects" or specifically in the realm of naming animals? What wisdom is naming animals?


texts: when are the 'extras' (simanim) eaten at the seider, eggs and pomegranate?

texts:
In my family, which follows the customs of Baghdad, it is a custom to eat eggs and pomegranate seeds during the seider. Problem is, nobody knows why, when and what to say.

I can see why the eggs are on the seider plate, such as discussed in this answer. None of my haggadoth mark the moment when these simanim should be eaten, and I could not find a commentary in our haggadoth about the blessings that should be used when introducing these simanim. I also could not find this custom discussed in the halachot of the Ben Ish Chai

What source discusses or was the base for the (babylonian jews'?) custom of eating the egg and the seeds of the pomegranates? What is the moment the egg and pomegranate are eaten and what blessing/text accompany them?


texts:
The last mishnah in tractate Keilim, mishnah 30:4, ends as follows:

אָמַר רַבִּי יוֹסֵי, אַשְׁרַיִךְ כֵּלִים, שֶׁנִּכְנַסְתְּ בְּטֻמְאָה, וְיָצָאת בְּטָהֳרָה.
Rabbi Yose said: Happy are you Kelim; for you began with uncleanness, but you ended with cleanness. [from Sefaria]

Logic (and the commentators) refer this to the opening mishnah 1:1 (which discusses avot hatumah) and the words directly preceding Rabbi Yose's statement ("a glass funnel is clean").
This makes it appear that Rabbi Yose saw a compiled form of the tractate. Rabbi Yose died around 160 (according to Wikipedia), and Rabbi Yehudah HaNasi's redaction of the mishnah is dated at 189 (according to Wikipedia).
Thus, did Rabbi Yose see this tractate in the form we have it now? Did Rabbi Yehudah HaNasi (and his team) change (add/subtract/rephrase) certain things, but keep the beginning and end? If the latter, can we determine what was changed?


texts:
I know there's a concept of en m'vat'lin isur l'chat'chila: one may not deliberately mix forbidden stuff with permitted stuff (or milk with meat, or meat with milk) in such small quantities that the mixture will be permitted. In fact, if one does so, from what I understand, the mixture is forbidden. (As always, consult your rabbi for a practical ruling rather than relying on what you read on this site.)

My question is whether this applies only to forbidden mixtures or even to permitted ones. Can one deliberately mix permitted things together in order to create a mixture that has a certain property, and does it work?

Here are some examples; indeed, an answer that addresses these would be most welcome:

Suppose one has a set of identical forks, all pareve, and accidentally used one of them with warm meat, causing it to have meat taste absorbed in it. Can he toss the fork back in the drawer?
Can one mix a small amount of chametz into food before Pesach (when it's permitted) and have the mixture remain kosher for Passover?


texts: Can you double wrap chametz food in the oven before Pesach?

texts:
I am going largely by hearsay on this...

Two reliable rabbis have told me that if you want to heat kosher food in a non-kosher oven, you can double wrap the food in foil and heat it in the oven, and your food remains kosher.

Can this method be used for chametz food? In other words, say the oven has been koshered for Pesach. Someone wants to keep it Kosher for Pesach. But, he has chametz food that he wants to heat before Pesach. Can he double wrap the chametz food in foil and heat it and still leave the oven Kosher for Pesach?

Regarding this, does chametz have any rules that are different than kosher food the rest of the year?


texts: Where is an introduction to the concept of "מתיר" (regarding offerings)?

texts: Mishnayot Menachot 2:5 introduces (as far as this tractate is concerned) the term "מתיר", which I take to mean, in the context of offerings, something like "condition which permits something" or maybe "prerequisite." Where can I read a good introduction to this term/concept? I get the gist from learning the mishnayot and commentaries where I found it, but I'd like to get a sense of this concept on its own terms, since it's apparently a ubiquitous one in discussions of offerings.


texts:
Sometime during the eighteenth century, Rammohun Roy, an educated revenue officer from West Bengal who was influenced by Christianity of the East India Company, founded the "anusthanic" Brahmo Samaj, a monotheist form of Hinduism that worships only one G-d.
In his book "Rabbi on the Ganges," Rabbi Alan Brill summed it up this way:

Brahmo Samaj and Ram Mohan Roy
The Brahmo Samaj was the first of the nineteenth century Hindu reform
movements, founded in  Kolkata in 1828 by Raja Ram Mohan Roy,
thereafter resulting in the Brahmo religion in 1805 founded by
Debendranath Tagore—better known as the father of Rabindranath Tagor.
They strove toward a modernized, humanistic Hinduism with an eye open
for societal problems.     Ram Mohan Roy (1772-1833), born into a
Brahmin family and the recipient of both Hindu and Muslim education
eventually developed a strong symphony for the Unitarian Christians,
even writing a work on the messages of Jesus. Roy eventually broke
with Christianity and developed his Hindu reform movement.     Roy’s
most famous social reform is to campaign against window burning
(sati). some of his other reforms included a rejection of Hindu
pantheism, to be substituted with a more biblical notion of
anthropomorphic monotheism; rejection of Hindu mythology, rejection of
all iconic worship of “graven images,” rejection of sacrifices, and a
repudiation of the doctrine of avataras.
The Brahmo Samaj movement strove toward monotheism, rejected the worship of forms and idols, and no longer regarded the Vedas or the
medieval Hindu classics as the sole religious authority. The Brahmo
Samaj put forth principles that they widely circulated, of not adoring
any created thing, no graven images and no animate or inanimate
objects. One served God by performing good deeds, by promoting
charity, morality, piety, benevolence and virtue, and through
strengthening the bonds of union between men of all religions and
creeds.

Is this faith considered Avodah Zarah? It seems as though Roy would hope not, for in his portrait he can be seen holding a Bible.


texts: I'd really like to bake matza by hand.  I know that it's impractical and inadvisable to try doing it on my own, but I hear that groups of people go to matza factories to do it.  How do I find such a group?  Where do they exist?


texts: Are there any stores or websites which happen to sell individual Chosson Shas volumes (i.e. Oz VeHadar, Vilna Chadash and the like)?


texts: PTIJ: How local does my rabbi need to be?

texts:
I've seen several comments on this site that say to check with your local rabbi to get a final decision on what you should practically do.
My question is about how local, exactly, my rabbi needs to be.  For example, I have heard that there is a teḥum beyond which my rabbi cannot pass on Shabbat, and that if we are separated beyond this distance, the rabbi's decisions are no longer binding. How exactly does this work? What else do I need to know?

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


texts: Do angels make any requests of G-d besides praising and thanking Him?


texts: אלקים בגימטריא הטבע and not טבע?

texts: There's a oft quoted saying that "אלקים בגימטריא הטבע." Why is it  הטבע and not טבע? Isn't it "cheating" to add the extra  "ה"?


texts: Difference between Pesik Reshe Delo Niha Le, Pesik Reshe Delo Ichpat Le, & Melacha She'en Sarich LeGufa

texts:
What is the practical difference between actions considered Pesik Reshe Delo Niha Le, Pesik Reshe Delo Ichpat Le, and Melecha She'en Sarich Legufa? What is an example that can demonstrate the difference between the three?

(Sources, of course [see the Rashash on Tosafot Ketuvot 6a])


texts:
What are the principles for learning kabbalah in Ashkenaz Yeshiva world (Litvish/Yeshivish, non-hasidim)?

I understand that Yeshiva bochurim do not learn kabbalah: in Yeshiva they concentrate solely on Gemara, Halacha and Musar.

Do Kollel students learn Zohar or other kabbalah texts?

Who is seen as a person fit to learn kabbalah?


texts: Does a husband have to maintain his wife's bondwomen?

texts:
A mishna on Ketubot 59b lists the household tasks a husband may demand of his wife (grinding corn, baking bread, washing his clothes, etc).  It then goes on to say that if she brought a bondwoman (into the marriage?) that exempts her from certain of the chores, and if she brings a second then she's exempted from even more, and so on up to four (when she's exempt from everything on the list).  R' Eliezer dissents and says that even if she brought a hundred bondwomen she'd have to do one of the chores.

All this got me wondering: who supports these bondwomen?  Is a husband automatically obligated to do so, the same as he maintains his wife?  Only for ones that predate their marriage (he knew what he was getting into)?  Only if this was specifically negotiated?  Only up to a certain number (and we assume R' Eliezer is exaggerating)?  And if he doesn't, is his wife likely to be able to or would her father somehow still be obligated or what?


texts:
I gather that there are both printed as well as on-line concordances for Tanac"h where one could enter a word or phrase and a list of matches appears.

Is there such a thing like a Rash"i or other commentary concordance? Sometimes, I vaguely recall Rash"i said something unusual (for example, I once tried to manually locate where Rash"i says "I don't know") but I don't know where he said it. Ideally, I'd like something that can be used to find matches in both Tanac"h as well as Talmud. On-line source would be better than book form (it's faster - usually :)

Is there any such tool around?


texts: Is “al tikri” ever used for a midrash halacha?

texts:
In maseches Rosh Hashana 13a–b, the Gemara attempts to prove that certain crops count as having grown in the year in which they achieve one-third of their total growth:

מנלן כדתניא רבי יונתן בן יוסף אומר (ויקרא כה, כא) ועשת את התבואה לשלש השנים אל תקרי לשלש אלא לשליש
How then do we know [this rule about a third]? — As it has been taught: R. Jonathan b. Joseph says: And it shall bring forth produce for the three years; read not lishlosh [for three], but lishlish [to a third].

I’ve only ever seen al tikri used for midrash aggadah. Is this a real drasha and an exception, or are there other uses of al tikri for midrash halacha, or is this not a real mid’oraisa drasha?


texts:
I see that someone claims that, when it comes to selling one's chametz to a non-Jew before Pesach,

  יש מחלוקות ודעות שונות איזה קנינים לעשות, ואם למכור לגוי  או דוקא לגויה

— in my own, loose translation,

  there are varied opinions… whether to sell to a male or particularly to a female non-Jew.

I cannot find mention of selling specifically to a female on a cursory Google search; nor, as far as I see, does Aruch Hashulchan 448 mention it. (He does, however, say to seal the deal with a "האנ״ט שלא״ק", which I assume means "handshake", which makes me suspect he assumed the buyer would be male.)

Who says to sell particularly to a woman, and why?


texts:
What was the reason why Ruth converted to Judaism?
Was it love of Naomi or love of Hashem or both?


texts: That which by the Seder on Pesach we eat "karpas", what does this word actually mean and where does it come from?


texts:
My myrtle (hadas) broke on Yom Tov Sukkos.

An intact myrtle that is part of a lulav is assur to smell.

The myrtle that broke in the lulav is now muktza because it can't be used.

Now that the myrtle is no longer fit to use for waving, it should be permitted to smell and therefore not muktza.

However, the myrtle only became fit for use on YT (Nolad) and therefore may not be used (Muktza again!).

Do I have this right?


texts: Any one know where I can find any of Rambam's works in the original Judeo-Arabic (preferably online and not a manuscript but an easily readable text)?


texts: Where do we see the months corresponding to the Shvatim?

texts:
I saw in Pri Tzaddik of R' Tzadok that it's written in sefer of the Arizal that the months are keneged (corresponding) to the Shvatim (tribes), according to how they were encamped in the Midbar (Desert/Wilderness). For example, Nissan is Yehuda. And he was bringing down how Kislev is Binyamin.
Does anyone know where this is written in the sifrei Arizal, or maybe even earlier sources?

Thank you very much


texts: What does the name Pinchas mean? Is it Hebrew, is it Egyptian, is it a Nubian name?  In the Hebrew how does it translate to Brass/Copper Mouth when the last letter in the name is a samech and not a shin?  Please and thank you.


texts:
Is there any evidence attesting to the fact that Rambam was even remotely familiar with the writings of any of the Ba'ale Tosafot?
The reason I ask is because Wikipedia makes the claim that the tosafist 'ELHANAN BEN ISAAC OF DAMPIERRE' was "often quoted by contemporary scholars, and is mentioned in 'Minḥat Yehudah', 'Shibbole ha-Leḳeṭ' and Rambam's 'Sefer Hafla'ah'." This suggests Rambam knew about some of the Tosafot. The footnote is a link to the JewishEncyclopedia entry but it doesn't direct you to any specific source in Sefer Hafla'ah and it all sounds suspect.


texts: How much volume and singing should the chazzan use during holiday Birkat Kohanim?

texts:
In the various Ashkenazic services outside Israel that I have attended, where Birkat Kohanim is only performed on holidays, and with holiday-level pomp and circumstance, I have seen various types of expression from the chazzan in prompting the kohanim, including:

Volume:

Calling out the words at full volume
Moderate volume
Prompting so quietly that most people who aren't as close as the kohanim can't hear him

Singing:

Singing a bar or two of melody before prompting the last word of each line
Humming a couple of notes before prompting those words
No singing, just saying the words

Which of these behaviors, on each of these axes, do sources support? All answers should please include either textual sources or examples of observed behavior with explicit indication of why it's likely that this particular observed behavior was based on a clear tradition.


texts: We know that first marriages are arranged in Heaven 40 days before a child is created. Second marriages however are based on the person's merits. What happens when it's a first marriage for one spouse but a second marriage for the other spouse? Do we say that it was arranged in Heaven on account of the one never before married or is it based on the individual's merits due to the partner that was already married? Perhaps it's both?


texts: Using soap at Netilat Yadayim to clean your hands?

texts: I started reading Kitzur Shulchan Aruch. In the second chapter I noticed that I have to clean my hands when I wake up, then I say a blessing (netilat yadayim). Am I allowed to use soap with water when I wash with my hands, or should it be pure water in a washing cup?


texts: Was referring to a Jewish firstborn son as "____ bar [mother's name]" insulting in the first century?

texts:
There is a passage in the Christian "gospels" in which Jesus is referred to by his community in an unusual way.  The text [Mark 6:3] was originally written in Greek, but the English translation is:

  "Is not this the craftsman, Jesus, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him.

The Aramaic would render "Jesus, the son of Mary" as "Yeshua bar [or "ben"] Maryam"

I have been led to believe that this (i.e., "Yeshua bar Maryam" as opposed to "Yeshua bar Yossef") would be a breach of etiquette in first century Galillean society, and implies that the identity of Jesus' father is in question.  According to this interpretation, the implication is that Jesus is a bastard, born out of wedlock.

Would this be considered offensive to a Jewish firstborn son in the first century?


texts:
As mentioned in another question, we have a few fast days, mostly connected to the destruction of the Beis Hamikdash. Yet, which one?

Tzom Gedalya, 10th of Teves are exclusively 1st Beis Hamikdash related
17th of Tammuz, according to the Bavli Taanis 28b was exclusively 2nd Beis Hamikdash (and we don't fast on the 9th which was when the walls of Jerusalem were broken)
Tisha Be'Av - Both.

Why can't we be consistent? Either fast on the 9th, or replace Tzom Gedalya and 10th of Teves with parallel 2nd Beis Hamikdash events?


texts: Releasing terrorists in exchange for remains of past victims

texts:
What would be a halachik justification for mediating a deal involving releasing terrorists, who may well murder more victims, in exchange for remains of past victims?

Related: Why is the head of the OU Kashrut department in Qatar?, a Jerusalem Post article which describes contacts between orthodox American Jews and Qatar to advance a prisoner swap with Hamas.


texts: Kiddush Levanah - Saying Aleichem Sholom with the other person?

texts:
As discussed here, while doing Kiddush Levanah, we say "Shalom Aleichem" to 3 other people, and they respond back with "Aleichem Shalom". I've seen some people saying "Aleichem Shalom" together with the person responding to their "Sholom Aleichem".

Is this a custom? Is there a source for it? I didn't see anything written about it in the Siddur.


texts: Why doesn't Shulchan Aruch include the laws of destroying fruit trees?

texts: Despite clear halachos that apply nowadays and codification in Rambam's Mishneh Torah, Rif, Rosh and Semag, and discussion by a host of other commentaries, as far as I (and the Taz, YD 116:6) can tell, the Tur and Shulchan Aruch do not discuss the laws of destroying trees/Bal Tashchis anywhere.  Why is this? (Sources, please!)


texts: Repaying a loan if the lender was mochel

texts: If one lends someone else money and realized that this person isn't going to pay, so the lender feels bad and doesn't want the person to have a sin and forgives the debt. Let's say the borrower randomly shows up to pay what he owed, can the lender accept it, or since he already was mochel he needs to tell the borrower that he was actually mochel it?


texts:
Is the O shaped Uvtuvo Washing Cup kosher for Netilat Yadayim according to all opinions? If not, what are the sources and issues so one can make an informed decision? Thanks!

Uvtuvo cup


texts: God's response: "If I find fifty innocent ones..." - what does "if" mean?

texts:
וַיֹּ֣אמֶר ה' אִם־אֶמְצָ֥א בִסְדֹ֛ם חֲמִשִּׁ֥ים צַדִּיקִ֖ם בְּת֣וֹךְ הָעִ֑יר וְנָשָׂ֥אתִי לְכָל־הַמָּק֖וֹם בַּעֲבוּרָֽם׃

And the LORD answered, “If I find within the city of Sodom fifty innocent ones, I will forgive the whole place for their sake.” Genesis.18.26

What does it mean that God does not know the number of innocent ones in Sodom?


texts: Does a vegetable oil that is used for Shabbos lamps need a hechsher?

texts: Does a vegetable oil that is used to light the Shabbos lamp need a hechsher? I am talking specifically about extra virgin olive oil and coconut oil.


texts:
the gemora in Chulin 91b comments on the pasuk in parsha vayetzei

  Rabbi Yitzchak said: This tells us that all the stones gathered
  themselves together into one place and each one said: 'Upon me shall
  this righteous man rest his head'. Thereupon all [the stones], a Tanna
  taught, were merged into one.

Is this meant to be taken literally?  Does this mean inanimate objects have some sort of awareness?

I am especially interested in the view that it is literal and that these rocks were real as the Mesilat Yesharim writes in ch.26  "in this way was all use they made of the things of this world. Since they were clinging to God's holiness it was an elevation and an enhancement for that thing which merited to be of use to a Tzadik. Our sages already referred to the matter of the "stones at the place" which Yaakov took and put under his head.."


texts: Putting poison inside bamboo rods (s'chach)

texts: It says in Shulchan Aruch (OC Siman 629 Sif 3) that one may cover a Sukkah with "chitzim" (arrows) that don't have a "beis kibbul." However, if they do have a "beis kibbul," then it's not valid for schach. "Beis kibbul" basically means some opening or cup that can be a receptacle, and can therefore be made tamei (impure). The Magen Avraham writes (ad loc., Sif-Katan 2) that "kanim" (rods) that have a "beis kibbul" are valid, since they weren't made to be "m'kabel". Seemingly this is similar to our bamboo sticks or the like that people use for schach. However, what about if one would put some sort of "chomer" (a poison or the like) used to kill bugs inside of the sticks? I'm not talking about a spray or something of the like – rather something that has to it mamoshos (substance) that sits in the sticks and helps to kill the bugs. Even though these kanim, like the M"A says, weren't made to be a beis kibbul, since l'maseh (practically) they are being used in such a way, does this invalidate it for being schach?


texts: Is the use of the term "Glatt Kosher" a case of "Genivat Da'at"?

texts:
My understanding of the term "Glatt kosher" which I heard from 3 different mashgichim (kashrut supervisors)

The term "glatt" means "smooth" and applies only to beef and lamb. (I would assume that it applies to goat, venison and bison, but those items are less commonly obtainable in the U.S.)

It does not apply to poultry (chicken, turkey, duck). It does not apply to produce, spices, or dairy.

Given the last paragraph, several years ago, I saw a bottle of Pereg Oregano that had both a "glatt kosher" marking as well as saying "parve" - a contradiction, obviously. A produce store in my neighborhood is called "Glatt Farm", when they sell only produce.

One of the mashgichim explained that the term "glatt kosher" somehow came to mean "strictly kosher". In other words, it has been used as a marketing tool.

Glatt kosher products tend to cost more than regular kosher products. I am also aware of many people who don't understand the correct vs. "marketing" usage of this term, who go out of their way to find a store that sells only glatt kosher chickens and glatt kosher produce. This seems like a waste of money and time.

My question, isn't usage of this term a rather clear case of "Genivat Da'at" - taking advantage of someone's ignorance and misleading them.

I esp. question the usage of "glatt" on produce that's whole and uncut and it was farmed outside Israel, and does not need to be inspected for insects. What on earth (pun intended, here) could possibly make such produce more "strictly kosher" than "non-glatt" produce, and, again, why mislead someone into buying glatt kosher produce?


texts: Are there any popular mefarshim on Avos d'Rebbi Nassan not brought down in the standard Vilna Shas (i.e. not Tomas Yesharim or Binyan Yehoshua)?


texts: What is a ger's birthday in terms of Jewish astrology? conversion date or birth date?

texts: In terms of Jewish astrological signs and influences on people, per Kabbalah, would a ger use their actual 'birth' date or their date of conversion which is considered a rebirth?


texts: How to be prepared for participation in the Chevra Kaddisha

texts: What are some things that I (or anyone) should take into consideration before participating in a tahara, the ritual preparation of a body for burial?


texts: Do you have a say in the order of the food you eat?

texts: As a kid I learned that if you have foods with different brachos in front of you, you should make the bracha on the more important food first, like say mezonos over haetz. My question is how far do we extend this? If I know I'm going to be having dessert which will be mezonos, do I need to say a bracha and eat some of that before I have my scrambled egg? What if it's not on the table yet? What role does my personal preference for the order I'd like to eat things in play?


texts: Source for ויראת מאלקיך because of loss of money

texts:
HaKesav VeHaKabbalah (Deuteronomy 10:12) writes:

  והנה מצאנו בחמשה מקומות שדברה תורה ממצות שבין אדם לחברו שסיימה בהם ויראת מאלהיך, כמו אל תקלל חרש ויראת מאלהיך, מפני שיבה תקום ויראת מאלהיך, ולא תונו איש את עמיתו ויראת מאלהיך, אל תקח מאתו נשך ותרבית ויראת מאלהיך, לא תרדה בו בפרך ויראת מאלהיך, ובכל אלה ארז"ל כל מקום שיש בו חסרון כיס נאמר בו ויראת מאלהיך

  Behold, we find in five places where the Torah speaks about mitzvos between man and his fellow, and it ends with וירת מאלקיך. Like we find by not to curse a deaf person, to stand before the elderly, not to hurt someone verbally, not to charge interest, and not to overwork our Hebrew servant. Regarding all of these our Rabbis said that every place that has a [potential] loss of money, it says ויראת מאלקיך

I couldn't find any source for this statement. I looked on Otzar HaChochmah and all I found was Kol Eliyahu (by Rav Eliyahu HaTzafarti, 18th century) end of parshas Emor says this regarding not charging interest.

Does anyone know which רז"ל statement he's referring to? I'm puzzled how the first three mitzvos he lists can be considered a loss of money, but before I ask that as a separate question I want to know who makes such a statement.

It's noteworthy that the Mosad HaRav Kook edition of HaKesav VeHaKabbalah, which cites everything he writes, doesn't provide a source for this statement he's quoting.


texts: Did the sages speak in generalities (i.e with exceptions)?

texts:
I've heard that the sages speak in generalities (i.e that exceptions may exist for their statements)? Could that be a mistaken interpretation of the halacha being stated in the normative/usual case?

An example would be in various omens given (e.g being mezalzel netillas yedayim leads to poverty etc.), is that simply a general/typical case and there are exceptions, or is it a blanket statement (that without any other specific occurrence will come to pass)?


texts: Does anyone know which brands of peanut butter are Kosher for Passover in the US?  Alternatively, I have heard that there is a list for Sepharadim of KFP products that contain Kitniyoth. Can someone direct me to said list?


texts: How can the child of a convert know/find out if the conversion was valid?

texts:
A non-Jewish woman converts to Judaism, marries a Jewish man, and has children.  She has told her children that she was converted by an Orthodox beit din, to be sure that her children are all recognized as Jewish, even in the state of Israel.  The woman has died, and her widower is old and has cognitive problems and can't remember details about the conversion.  How can the children find out
- where/by whom she was converted
- whether her conversion is valid, recognized, and binding
- whether the State of Israel will recognize the children as Jewish.


texts: Assuming I have a grill and someone I know uses it, without my permission, to cook meat from a neveilah (or perhaps not, but kosher species without certification). What is the status of the grill and how difficult is it to kasher without specialised equipment?


texts:
First I want to assure everyone that I asked this question to a proper halakhic authority and will proceed with my actions based on his answer. I am asking it here as well because I think it is an interesting question.

Can one wear a fitness tracker on shabbat if it is worn as a watch? The device would always show the time, but it would be collecting data in the background. Then after shabbat use the data that the device collected for whatever abstract personal interest a person might have with the data.

The Garmin Vivofit is the specific device I am speaking about.


texts: Is there anywhere where I can find the text of the Spanish nusach online? I can find Sefard and Mizrachi siddurim, but from what I am aware, they vary quite strongly from the old Spanish-Portuguese version, as practiced in Amsterdam and New York (and others of which I am unaware).


texts: Does anyone say the Satan is Midas HaDin

texts:
Rashi to Shabbos 89a defines what the Satan is:

  בא השטן - הוא יצר הרע המחטיא את האדם הוא העולה ומסטין

  Came the Satan - He is the evil inclination, which inspires man to sin. He's the one who comes up and antagonize

He then finishes his comment by writing:

  [והאומר] דהוא מדת הדין אין הגון בעיני

  And the one who says the Satan is the Midas HaDin (Attribute of Judgement), isn't proper in my eyes.

I'm wondering if we know of anyone (through their writings or an explicit citation) who actually does say this.


texts: Why do we use the Babylonian month names?

texts:
Possible Duplicate:
  Why use Babylonian calendar instead of our own?

The Torah refers to the months of the near numerically, the names we employ for things like contracts, birkat hachodesh etc. originate in Bavel. Why do we continue to use those names for the months instead of the ones in the Torah (I realize the anshei k'neses ha'gedolah canonized this practice, I'm looking to understand why).

Slightly related


texts: Shaliach tzibur who publically transgresses a Biblical commandment

texts:
Can one lechatchila appoint a shaliach tzibur who is known to publicly transgress a biblical prohibition?
What if there is/isn't another person who can lead the prayers instead?

Sources please.


texts: The essence of a thing is in its Hebrew name?

texts:
Based on this comment here.

According to Kabbalah, how do physical objects derive their life-force from their Hebrew name, if Hebrew doesn't have names for everything?


texts:
Is the pronunciation of the Hebrew letters a minhag or is the pronunciation of each individual letter each an individual minhag itself?

For example would the pronunciation of the letter dalet be one minhag and the pronunciation of tav be another individual minhag OR would the pronunciation for each letter be bagged into one single minhag?


texts: What is the source for placing two menorot at the front of the shul, one on either side of the Aron?

texts:
Many shuls have menorot at the front of the shul on either side of the aron. I understand that basically this is a zecher l'mikdash. However, is there a source for the minhag to place specifically two menorot? The first Beit Hamikdash only had one menorah, and the second Beit Hamikdash had 11 I think. An additional difference from the Beit Hamikdash is that many shuls have menorot that do not have 7 branches (either more or less) and have a decorative center piece rather than a shamash. Also, some shuls have these menorot attahed to the railing around the bimah. So are these just stylistic choices of the architect or is that a source somewhere?

Belz Shul in Jerusalem - (2, 4-branched)

Carlebach Shul NYC (2, 6-branched)

Update: A friend of mine suggested that the two menorot might be sourced in the two olive trees in Zechariah 4:3. I wonder if there are any sources in sifrei Chazal or books of minhagim that make this connection. I would love if someone has a source about this.


texts: I saw the abbreviation תושׁלכ"ע in the introduction to a textbook (Classical Mechanics, by Herbert Goldstein). What does it stand for?


texts:
If a Jew turned on a portable burner for a non Jew to cook pancakes and the switch for power went off,but the actual metal is hot enough to cook on without any power,if the non Jew turns it back on is this a problem of bishul akum?

Is it a problem for this pancake which could be cooked without power now,and is it a problem for the next pancake which needs the power?


texts: PTIJ: The mentioning of 127 Medina's in Megillat Esther

texts:
The 1st verse, among several other places in Megillat Esther mentions that Ahashverush ruled over 127 Medinas.
שֶׁ֛בַע וְעֶשְׂרִ֥ים וּמֵאָ֖ה מְדִינָֽה
Medina is located in what is now called Saudi Arabia. But, it was previously called Yathrib prior to the advent of Islam. So, this poses several problems in understanding the reference in the Megillah to Medina.

The name Medina did not exist at that time, so why are they using this name?
Even if it did, what would it mean to mention that there were 127 of these places located between Hodu and Kush?

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


texts: Looking for a good English-to-Hebrew translation software

texts: I'm looking for a translation software, or website, that accurately translates entire sentences and paragraphs from English to Hebrew, without grammar mistakes or funny language usage. Anyone know of something that can help me?


texts:
Kashering a microwave
How can I kasher a microwave?


texts: Is a horse included within the definition of "behema" with regard to Shabbat melacha?

texts:
Related to this M.Y. question, which I relayed to a friend, he suggested asking this related question:

Deuteronomy 5:14:

  וְי֙וֹם֙ הַשְּׁבִיעִ֜֔י שַׁבָּ֖֣ת ׀ לַיהוָ֖֣ה אֱלֹהֶ֑֗יךָ לֹ֣א
  תַעֲשֶׂ֣ה כָל־מְלָאכָ֡ה אַתָּ֣ה וּבִנְךָֽ־וּבִתֶּ֣ךָ
  וְעַבְדְּךָֽ־וַ֠אֲמָתֶךָ וְשׁוֹרְךָ֨ וַחֲמֹֽרְךָ֜
  וְכָל־בְּהֶמְתֶּ֗ךָ וְגֵֽרְךָ֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ לְמַ֗עַן יָנ֛וּחַ עַבְדְּךָ֥ וַאֲמָתְךָ֖ כָּמֽ֑וֹךָ׃

  but the seventh day is a sabbath unto the LORD thy God, in it thou
  shalt not do any manner of work, thou, nor thy son, nor thy daughter,
  nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine
  ass, nor any of thy cattle, nor thy stranger that is within thy gates;
  that thy man-servant and thy maid-servant may rest as well as thou.

Note: - The English translates וְכָל־בְּהֶמְתֶּ֗ךָ as "thy cattle". This may be a loose / vague translation. In particular, Meshech Chochma commentary states that this phrase includes birds, which are certainly not cattle.

According to Rabbi Ishma'el's 13 Hermeneutical principles, we have in this verse a case of פרט וכלל - a specific list, vis., "Ox and ass" followed by a generalization, vis., וְכָל־בְּהֶמְתֶּ֗ךָ. When this situation occurs, the rule is that the generalization comes to include all other animals in the same category.

So, considering this rule in combination with what Meshech Chochma included, would horses, or any animal, for that matter, be prohibited from ding melacha on Shabbat?


texts:
In the case of a minyan which is entirely made up of cohanim when it comes time to say birkas cohanim...
c
Do they wash their own hands or do they assist each other?

May every cohen recite the blessing or must some refrain and respond?

If some will not be saying bircas cohanim because of the need for responses should they be the ones doing the washing?


texts:
I was reading a book about Judaism and I noticed that there is a concept called "Gezera" or "Takana", which means an amendment in Jewish law.

According to this book, gezera can occur when the majority of a Jewish community decide that this law should be modified due to social circumstances.

Doesn't this "gezera" lessen the value of the Torah ?


texts: Rabbi Eleazar and Rabbi Shimeon in Mishna

texts:
In Mishna, it's current to find that "Rabbi Eleazar and Rabbi Shimeon say", e.g. in Rosh Hashana, Yoma, Shkalim, etc. Sometimes it's Eliezer instead of Eleazar, but it's not probably because they were not together, at the same level.

The first question is who is Rabbi Eleazar here, is he the son of Rabbi Shimeon.

In Ritba Yoma, the Ritba seems to have a different Girsa, "Rabbi Eleazar berabbi Shimeon says". It's seems that the Mishna was written by acronyms and was not clear.

The hypothesis that it's always as the Ritba wrote seems plausible. Is there someone who studied this issue. Is there a global hypothesis regarding this frequently occurring sequence?


texts: I am converting to Judaism after living Jewishly for half my life. I am 27 and there was simply no way to convert for years (and I was a minor when I first sought conversion). Now I have had a Beit Din and am soon to have hatafat dam brit. But I was concerned that I did not look circumcised. My mother had me circumcised as a baby in a hospital but I do not look circumcised, so I went to a urologist and he said what probably happened was I did not have as much skin removed as many who are circumcised have removed and so I don't appear circumcised. So I was wondering if I still qualify for hatafat dam brit? I told my rabbi and he and I are searching for other cases where a person was circumcised as a baby (not by a mohel) and then doesn't appear to be circumcised and whether or not they still qualify for the simple hatafat dam brit. I was nervous about revealing this, but I am intellectually curious as to how one should proceed. Thanks.


texts: It's Winter. Florida's not participating

texts:
Is Florida in violation of the passuk in Bereishis 8:22:

עֹ֖ד כָּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִיר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃
Furthermore, all the days of the land: seed time and harvest, cold and hot, summer and winter, day and night shall not rest.

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


texts: Naming after the Patriarchs/Matriarchs and Biblical heroes

texts:
Nowadays it is very common for Jews to name their children after the Patriarchs, Matriarchs, and Biblical heroes.

But it doesn't seem (to me) as though this was very common until well into the period of the Rishonim.

I base my assumption upon the distinct lack of famous Jewish leaders with such names as Avraham, David, Moshe, Aharon, and many others prior to that period*.

While I cannot claim to have convincing evidence that it was rare before the era of the Rishonim for Jews to name their children after the 3 Patriarchs, and it would certainly be odd if the Talmud, a collection of male-dominated discussions, randomly mentioned that, oh, by the way, our mothers and sisters are mostly named after the 4 Matriarchs and Dinah, I'd expect that, if there were a high incidence of naming children after these major figures, there would also be a higher incidence of major leaders appearing in literature, spanning Na"Ch through the Geonic era, bearing those names.

Assuming my observation is correct, when did the trend begin to change, and was there a reason people largely did not name their children after these heroes, maybe out of Kavod, for example, like, LeHavdil, heroic sports figures having their jersey numbers retired by their teams?

*I do have to concede that there are some notable exceptions, including several Tannaim named Yose, Yehoshua', and Yehudah (among others).
Another major exception was the infamous Menashe, who, I can only assume, was named after the much more positive role-model that was the son of Yosef born in Egypt.
There are also other Tannaim named after some lesser characters mentioned in the Torah, such as El'azar, and even the important (quasi-)villain Yishma'el.


texts: Talmud's commentaries in english or french

texts:
Where can I find the following commentaries on the Talmud in english or french?

Rambam
Rosh
Rashi (Rashbam for some massechtot)
Nimukei Yossef
Rabbeinu Yonah


texts: What rabbinic/Judaic scholar has the lowest Erdős number?

texts:
From Wikipedia:

  The Erdős number describes the "collaborative distance" between a person and mathematician Paul Erdős, as measured by authorship of mathematical papers. ...
  Due to the very high frequency of interdisciplinary collaboration in science today, very large numbers of non-mathematicians in many other fields of science also have finite Erdős numbers.[7] For example, political scientist Steven Brams has an Erdős number 2. In biomedical research, it is common for statisticians to be among the authors of publications, and many statisticians can be linked to Erdős via John Tukey, who has Erdős number 2. Similarly, the prominent geneticist Eric Lander and the mathematician Daniel Kleitman have collaborated on papers,[8][9] and since Kleitman has an Erdős number of 1,[10] a large fraction of the genetics and genomics community can be linked via Lander and his numerous collaborators.  ... many linguists have finite Erdős numbers ...

Sooo ...

Which rabbi/Judaic scholar has the lowest Erdos number? And which rabbi/Judaic scholar forms the best "bridge" for other scholars, as Eric Lander does for geneticists?


texts:
Mail Delivery on Shabbos
Can you take in the mail on Shabbos?


texts: in what ways are the songs of ascent characterized by epigrammaticism?

texts:
According to Wikipedia, the Songs of Ascent are "characterized by brevity, by a key-word, by epanaphora [i.e., repetition], and by their epigrammatic style.... "  Epigrams are defined as "brief, interesting, memorable ... sometimes surprising or satirical.... The presence of wit or sarcasm tends to distinguish non-poetic epigrams from aphorisms and adages, which may lack them."

Which portions of the Songs of Ascents might be considered epigrammatic, and what spiritual / religious function might this serve?


texts: Who were Hillel's greatest students and what were they known for?

texts: In Succah 28a, the Gemara tells us that Hillel the Elder had 80 students of whom Yochanan ben Zakai was the "least" and Yonason ben Uziel was the greatest.  There, it says of Yonason ben Uziel that his mind was so intense birds flying over his head as he studied would be singed.  Who were Hillel's other great students and what do we know of them?  Do we know the names of Shammai's students?


texts: Looking for Avot deRabbi Natan B ch 9 & 42 *in English*

texts:
I'm translating an essay from French into English, and the author references Avot deRabbi Nathan version B twice. One quote is from chapter 9. The other is cited as being from chapter 42 and specifically coming from the Parma 2785 manuscript.
The quotes are given in French, and I need to translate them into English. But I am having a VERY hard time finding a source text! I've found articles referencing it, but I need to find the actual words of an accepted English translation.
Here are the quotes as given in French:
« Pourquoi la femme sort la tête couverte et l’ homme non ? Cela est comparable à une femme aux actes répréhensibles, ayant honte en public pour les actes qu’elle a commis. Ainsi, Ève a mal agi [au moment du péché originel] et ses filles se couvrent la tête. »
(Avot Dérabi Nathan, nossakh II, chapitre 9).
Et dix [malédictions s’abattirent] sur Ève: (...) La huitième qu’elle soit assise chez elle et ne subvienne pas à ses besoins comme un homme. La neuvième. Qu’elle sorte au marché la tête couverte comme un endeuillé. »
(Avot Dérabi Natan, nossakh II, selon le manuscrit de Parme 2785, chapitre 42)
In case you can't speak French, the first one is from ch. 9 and starts off saying "why does the woman cover her head when she goes out, and the man does not?"
The second quote comes from the list of the 10 curses of Eve (specifically the 8th and 9th).
Is anyone able to help me find an English source for these quotes?
Thank you!!


texts: Source for meaning of parasha break in Numbers 26:1

texts:
Bamidbar 26:1 is written:

  וַיְהִי, אַחֲרֵי הַמַּגֵּפָה;  {פ}
  וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, וְאֶל אֶלְעָזָר בֶּן-אַהֲרֹן הַכֹּהֵן לֵאמֹר

The {פ} indicates a line break - in the middle of the pasuk.

It is my understanding that many modern commentators (e.g., http://www.vbm-torah.org/parsha.61/37pinchas.htm, http://www.tanach.org/bamidbar/pin/pins1.htm) understand that it's there because everyone who hasn't died yet (except Moses whose death is mentioned) will enter Israel.

What's the original source for this interpretation?


texts: When and how was the Shulchan Aruch accepted

texts: After the Shulchan Aruch was put together by the Beis Yosef and then following that with the glosses of the Rema, when did this sefer became "accepted" as the basis for deciding halachic matters in all of the Jewish people (as opposed to the Tur, Rambam, any other halachic sefer or learning through the Gemara and paskening.) While I realize achronim that came afterwards wrote commentaries on the Shulchan Aruch and Rema and even sometimes argued. But more or less this became the sefer that is the starting point for halacha. When did this happen on a large scale and who was/were the person/people that decided that this would be the sefer for everyone to follow.


texts: Took you out of Egypt and the house of slaves

texts:
אָנֹכִי יְ־הֹוָ־ה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים
Why does it say both מִצְרַיִם then בֵּית עֲבָדִים seems to be the same thing to me?


texts: Why Hashem send prophet to Niniveh to warn them against robbery instead of idolatry?

texts:
Why Hashem never send prophets for seemingly more obvious issue, like the fact that pretty much every other nation outside israel worshiped different gods.

If Hashem is God of all, the Niniveh citizen were guilty of something far worse than robbery. They worshiped the wrong elohim.

Yet throughout the tanach, I have never seen Hashem make an issue with non jews worshiping other gods. It was as is those other gods are indeed the proper gods to worship among non jews. He seems to only be concerned with jews ended up worshiping those other gods too.

http://biblehub.com/micah/4-5.htm for example says:

  For all the peoples walk every one in the name of his god; and we will
  walk in the name of Hashem our God for ever and ever.

If Hashem is only the god for the jews, why bother sending prophet to Niniveh? They're non jews anyway. Why care about them? Don't they have their own gods?

If Hashem is god of all, why not tell pretty much every single nation at that time that they're worshiping the wrong god? Why worry so much about sodom full of violent, or niniveh full with robbery if they are all guilty of a bigger sin of worshiping idols?


texts: Is a female convert "bas Avraham" or "bas Sarah"?

texts:
...Or, I suppose, "bas Avraham v'Sarah?"

What is the most authoritative name to use: 1) In tefilo? 2) On a document such as a conversion certificate or ketubah?

If this varies by community, please identify, to the extent you know, which communities do what.

Related: How long have Jewish Converts been adding "V'Sarah" to their Hebrew names? Is this Proper? Expected?


texts: There is a concept that while a positive prophecy must come to pass (at least when it is a national prophecy) a negative one can be retracted if the subjects to teshuvah (repent)? While there a number of places where this idea is found, I would like to know if anyone can identify a particular posuk (verse) in Sefer Yirmeyahu where I once saw this idea stated explicitly? (This isn't rhetorical, can't remember where it is anymore).


texts: Why do Beit Shammai and Beit Hillel always argue?

texts:
Why is it that the Academies of Shammai and Hillel have contradictory opinions in most of the verses? It's almost as if one is waiting for the other to give a contradictory opinion.

Take, for example, Shabbat 1:6:

  Bet Shammai says, One may not put bundles of flax into the oven, unless they will be steamed during the day; nor wool into the kettle, unless it will absorb the appearance. But Bet Hillel permits it. Bet Shammai says, One may not spread nets for animals, birds or fish, unless they ensnare during the day; Bet Hillel permits.

According to one count there are 316 disputes that involve them.

And why are the opinions of Beit Shammai not widely followed, although their rulings seem to appear more orthodox?


texts: Does a person who kills someone by accident have to go live in Chevron nowadays?

texts:
Someone who kills by accident has to go live in one of the Arei Miklat.  The Rambam paskens this halacha and does not specify that it only applies at a particular time, only when there's a Sanhedrin, or only when there's a goel hadam actually trying to kill the murderer.

Is there any reason it wouldn't apply nowadays?  I understand that for many years it would have been impossible for most people to travel to Israel, and maybe the assumption was that even if they tried to get there they would fail.  Nowadays, Chevron is not the easiest or safest place to live, but it's definitely possible to live there and people do.

Of the other major cities, Golan is just over the Syrian border and was recently retaken from ISIS by the Syrian government, Shechem is fully under the PA and has no Jews, Ramos is in Jordan, Betzer is also in Jordan and its exact location is unknown, and Kedesh is a ruin, so Chevron is probably the safest (!) choice.  I didn't look into the other 42.

The requirement to stay in these cities overrides even pikuach nefesh and the needs of the entire Jewish people, so this question is independent of whether it's politically advisable to maintain a Jewish community in Chevron.

Does an accidental murderer have to go live in Chevron?  And are there any accidental murderers currently living in Chevron or one of the other cities for this reason?


texts: Why use impossible cases to illustrate laws?

texts:
In Bava Kamma 27a we find the following scenario:

  If a man fell from a roof and was inserted into a woman [due to the force of the fall, but with no intention to engage in sexual intercourse,] he is liable to pay the four types of indemnity [damages, pain, medical costs, loss of livelihood]. And if this woman was his yevama [waiting for him to perform levirate marriage],  he has not acquired her [as his wife through this act of intercourse. ]

I have trouble understanding how, in the mind of the Sages, this scenario could possibly unfold. Were the two people naked, as they would have to have been? Wouldn't that be of probability zero? Wouldn't the woman had to have been lying down, not erect? Would the man not have had to have been aroused, also with probability zero under the circumstances?

This is not a frivolous question. I know the Talmud is full of unlikely scenarios described to illustrate the law. But this one is beyond unlikely. Why is it there?

If the teaching is that unintentional intercourse does not count, there are plausible scenarios for that.  I believe there must be more to this story.


texts: In Yirmiyahu 6:25 and 20:3 he mentions the word magor.  Is this related to the Zoroastrian deity magi https://en.wikipedia.org/wiki/Magi


texts: Does Shabbat desecration have a "time duration" factor?

texts:
One of my friends told me that when Kvish Shesh - "Tollway rte. 6" in Israel was completed, there was some concern about cars driving on the road on Shabbat. The CEO of Derech Eretz, the company that manages the road suggested that drivers should speed on Shabbat so that they spend less time desecrating Shabbat.

When I heard this, granted, I was surprised that apparently there was no concern about the safety concerns of speeding on the highway. But, I have also never heard that chilul Shabbat involves a "time duration". E.g. if I write a letter on Shabbat, I believe that I have violated a melacha once whether it takes me 3 minutes or hours.

Is there any validity to this notion of lessening the amount of time you are mechalel Shabbat?


texts: Minyan for Brit Milah, Funeral & Wedding

texts:
Is a Minyan required for a Brit Mila/circumcision, funeral/burial, or for a wedding/Chuppa?

Usually they tend to be done in the presence of a Minyan but is it an obligation and are there any Halachic sources on this topic?


texts: Is it okay for a gentile to study Torah if the goal is to get closer to HaShem?

texts:
If a gentile is studying Torah but not to imitate the Jews and "hijack" the Torah and respect the boundaries between The Jews and Gentiles, yet he/she wants to study Torah (both written and oral) because that will draw them closer to God and make them know Him better and rise their kavannah, but they won't practice what is exclusive to Jews only. Is that okay ?

Another question also rise, is he/she allowed to speak about what they have learned to gentiles ?


texts: What is the meaning of the "Yetzer Harah" - יצר הרע? How does it compare to the סטן?


texts:
As a Christian, I am very interested in learning what did Jews and Judaism teach about the soul, particularity, what happens to the soul when one dies?
Biblical scholar Bart D. Ehrman, is of the opinion that most of the, what we call, Old Testament, teaches that once one dies, the soul, which is the breath of life (see Genesis 2:7), also goes away.
He also notices the the Jewish word for Sheol, mostly means the common grave. And not some Jewish version of the Greek Hades.
However, while that looks plausible I also seems to me that the Christian new Testament, presents Jews, mostly noticeable, the Pharisees, as believing in a resurrection, and in eternal life?
This is why I used the word really in my question.
What did Jews really believe about the soul and life after death? I'm interested in the time before Jesus, from the foundation of Judaism, till and including the time of Jesus.


texts: Are Arizal tefillin kosher for Chabad Chassidim?

texts: Is it okay for a Chabad Chassid to wear Nusach Arizal tefillin that are not Chabad tefillin?


texts:
While there is a mitzvah to give tzedakah -- as per the Rambam's list

Not to refrain from maintaining a poor man and giving him what he needs (Deut. 15:7)
To give charity according to one's means (Deut. 15:11)

is there a mitzvah to accept it once it is offered to you? If I don't think I need it (or that others need it more), or if I object to the source (money donated by someone whose practices I find incorrect), do I have any obligation to accept it? [and would my refusal take away a giver's fulfilling a mitzvah?]
Certainly if I need the money to survive, a refusal to accept it, putting my health/life in danger, would be a problem and if I reject it publicly, there might be a problem embarrassing a donor but in cases that aren't that extreme is there an obligation, a mitzvah or some other level of expectation?


texts:
I’ve noticed that some congregations (generally nusach ashkenaz) recite Hoshanot after Musaf on Sukkot, whereas others (generally edot mizrach, nusach sefard, some Israeli nusach ashkenaz) recite them after Hallel.
What is behind this divergence in practice? What are the reasons to prefer one location to the other?


texts: In what sense will the world to come be a Shabbat?

texts:
In Birkat Hamazon, we (Ashkenazim...I haven't looked at other texts) add a line on Shabbat, "הַרָחֲמָן הוּא יַנְחִילֵנוּ יוֹם שֶׁכֻּלוֹ שַׁבָּת וּמְנוּחָה לְחַיֵּי הָעוֹלָמִים" which translates to "May the Merciful One let us inherit that day which will be all Shabbat and rest for life everlasting. "

This concept seems to stem from the Mishna in Tamid (7:4, or 6:7) which focuses on the Shir Shel Yom and says that the song the Levi'im sang on Shabbat was "מזמור שיר, ליום השבת" (תהילים צב,א)--מזמור שיר לעתיד לבוא, לעולם שכולו שבת מנוחה לחיי העולמים. " (though I am ignoring the addition of the vav before m'nucha in the version used for bentching)

The Kehati comments "The Shabbat of God is the seventh millenium..." as a day is equal to a thousand years and the Bartenura further connects the idea to the Zoharic notion that God will be alone in the universe for a millennium (" ועל שם שבאלף השביעי לא יהיה כי אם הקב״ה,") and, according to my English text, "the world will be entirely in a state of Shabbat rest." The Yachin (from sefaria.org) provides 3 possible understandings including mentions the destruction of the world which is then rebuilt by God (לאחר שיחרב העולם בסוף אלף הששי, אשר אז ינוחו כל חיי העולמים כולם אלף שנה, עד שיחזור הקב"ה לבנות אח"כ העולם מחדש) , and also the idea of a separation of body and soul ( חיי עה"ב אחר פרידת הנפש מהגוף).

Are we then asking for a time when we do not exist? In what way will there be "rest" if there is no person around to do "work"? Wasn't Shabbat a special sign between God and the Jews? What value would there be if there were no Jews? But if this isn't about a time bereft of humanity, will this time be one when the LAWS of Shabbat will hold sway for the reincarnated people or will it simply be the seventh in a cycle?


texts: Heros of the Rabbanan Holidays and Ultimately losing out

texts:
Why is it that both Purim and Chanukah the heroes of their stories ended up losing out?
That is, Esther had no Jewish descendants as she married a non-Jew (though her son was Jewish according to Halacha) but her son did not marry a Jewish woman so his children were not Jewish.
Meanwhile Haman's children learned Torah in Bnei Brak.
As the Gemara states:
"מבני בניו של המן למדו תורה בבני ברק"
(Among the descendants of Haman were those who studied Torah in Bnei Brak).
Then The Maccabees were killed out, and the Gemara says whoever says I am from the Children of the Maccabees is a slave or a liar, as the Gemara states:
כל האומר מבית חשמונאי אני, או שהוא עבד או שהוא רמאי
The heroes are the biggest losers and these are our Rabbinic holidays. Why is this and what is the connection?


texts: Is there a connection between various 7 encirclings?

texts: At a wedding the bride encircles the groom 7 times, during Sukkot we circumambulated the alter each day for 7 days, the city of Jericho was encircled for 7 days. Is there an explanation which ties these three things together?


texts: Arba'a Ushloshim Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred thirty four?

ארבעה ושלושים ושלוש מאות - מי יודע?

The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.

What significant Judaism facts are there about the number 334? The more significant within Judaism and the more intrinsically dependent on the value 334, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.

Please refrain from lazy gemiatrias. Some consider them heretical.


texts: I was recently at the Kotel during Erev Shabbat, and I saw that while most people were facing toward the wall, a few were facing away from it, toward the entrance ramp, and fervently praying in that direction. They were not standing alone, but amongst a minyan in which most other people were facing toward the wall. (And no, it wasn't just at the end of Lecha Dodi, it was for most of Maariv.) I know that outward appearance is not a good way to tell, but they looked like religious Jews to me. Why were they doing this?


texts: Is there a biblical source for pushing away a potential convert?

texts:
From what I understand, partially based on Yevamot 47b and Rambam Hilchot Issuray Biah end of chapter 13 and beginning of chapter 14, when a potential convert first expresses an interest in converting the court attempts to dissuade her. This is learned out from how Naomi attempted to dissuade Ruth (Ruth Chapter 1). My questions are

If no attempt is made to dissuade her is the conversion still valid?
Where did Naomi know to do this from? Meaning is there a source in the Torah for this concept?


texts: What is the halachic status of prediction markets? Are jews allowed to employ them?


texts: If a person lived alone in an apartment, would it be okay to make the brakhot when lighting Hanukkah candles, even though there are no other members of the household to see the lights, and therefore no implementation of pirsumei nisa / publicizing the miracle?


texts: Walled cities for Purim other than Jerusalem

texts:
The holiday of Purim is unique in that some locations celebrate it on different days. The rule is: if the city was walled at the time of Joshua's conquest of the Land of Israel then they celebrate on the 15th of Adar, while everyone else celebrates on the 14th of Adar.
Are there any cities nowadays that celebrate Purim only on the 15th of Adar aside from Jerusalem?
[Things to consider include (but are not limited to) the lists of cities from the book of Joshua (eg Chapter 12), and the city Shushan itself. Do we know where these are? Do any Jews live there?]
EDIT: To clarify, I am looking for cities that celebrate (as I said above) only on the 15th like Jerusalem does, not cities that have some doubt and celebrate both days.


texts: Selichot when a mohel, baal brit or sandak are in the shul

texts: Is there anything that must be skipped, such as viduy, in Selichot when a Baal brit, Mohel or Sandak are present just as it is done in viduy Shachrit or Mincha in such a case?


texts: Can Jews be rulers of countries other than Israel?

texts:
With the current political mayhem in the US, an interesting question regarding whether a Jew is halachically permitted to accept rulership of a country other than that of Eretz Yisrael has arisen.

So for example, if Bernie Sanders does become the Democratic nominee, is he permitted halachically to accept the presidency if he wins?

On a side point, is it written or taught anywhere that a Jew will never be a king or ruler of a gentile country? I have heard this but can't confirm sources.


texts: The expression "an arrow in Satan's eye" is from the Talmud. What is the meaning of the expression "an arrow in Satan's eye?"


texts: Is nosein ta'am lifegam mutar only bedieved or even lechatchilah?

texts:
If a food is hot enough, it can give off its taste into the utensil it is touching. This is called bli'os.

If these bli'os are less than 24 hours old, they are called nosein ta'am leshevach, and could be problematic. (For instance, cooking milk in a pot that has absorbed meat.) If these bli'os are more than 24 hours old, they are called nosein ta'am lefegam and are subject to a machlokes Tannaim (see, for instance, AZ 67b and 75b-76a).

On AZ 65b, the Mishnah (as emended by the Gemara on the same amud), following the opinion that nosein ta'am lefegam is allowed, says that if wine used for idolatry (yayin nesech, forbidden even for non-eating benefit) fell on figs, if there is enough for the taste to be discernible, the figs are forbidden to be eaten. However, if it is nosein ta'am lefegam, it is permissible.

From the Mishnah's case of "if this happened...", can we infer that this is only in a bedieved case, that is, when the wine already spilled, if it's nosein ta'am lefegam it is permissible? Or is this ruling even lechatchilah - one may spill wine on the figs and eat them, if it is nosein ta'am lefegam?

For the record, we do pasken like the opinion that nosein ta'am lefegam is permissible (Rambam Ma'achalos Asuros 16:33, SA YD 134:9).


texts:
Rashi (Bereishis 4:3) says

מפרי האדמה. מִן הַגָּרוּעַ, וְיֵשׁ אַגָּדָה שֶׁאוֹמֶרֶת זֶרַע
פִּשְׁתָּן הָיָה:
OF THE FRUIT OF THE GROUND —of the worst fruits (Genesis
Rabbah 22:5); there is an Agada which says that it was linseed
(Midrash Tanchuma, Bereshit 9).

What was so bad about Kayin bringing flax as the first recorded sacrifice to Hashem? I've always been told that flax is the worst plant, but aside from the health benefits (helps with heart disease, high triglyceride levels, high cholesterol, atherosclerosis, high blood pressure, coronary artery disease, and metabolic syndrome, along with being a good source of dietary fiber and omega-3 fatty acids) there seems to be a preference for it in Chazal like Mishna Shabbos (2:3) -

כָּל הַיּוֹצֵא מִן הָעֵץ אֵין מַדְלִיקִין בּוֹ אֶלָּא פִשְׁתָּן.
וְכָל הַיּוֹצֵא מִן הָעֵץ אֵינוֹ מִטַּמֵּא טֻמְאַת אֹהָלִים אֶלָּא
פִשְׁתָּן - Whatever comes from a tree they may not light [the Shabbat
light] except for flax. And whatever comes from a tree cannot be
defiled with tent-uncleanness except linen.

So why is the sacrifice frowned upon?


texts: What is the basis for some people's practice not to eat the food at a shiva house; is there a halachik basis for this, is it a minhag or perhaps just superstition?


texts: What is "חצות האמצעי"?

texts:
While researching an answer to this question I stumbled across the term "חצות האמצעי".
What does it mean? Does it refer to halachic midday, i.e. halfway between netz hachama and shkias hachama, or something else? How does it differ from "חצות האמיתי"?


texts: What are the rules regarding resewing Torah "sheets"?

texts:
During my Yom Tov Torah reading, I noticed that two Sifrei Torah had seams that seemed (OK, a bit of a pun intended, here ;-) a bit loose. So, I have a few questions regarding some of the requirements regarding fixing the two sheets:

Is there a minimal amount of margin space needed at the seam? Can two sheets overlap when stitching, and if so, is there a maximum or minimum amount?
Can the corner of a sheet be cut completely (in its margin, of course) if it is frayed or if it makes restitching easier?
If a strip of parchment is cut, does it have any kedushah or can it be discarded?


texts: Source for Mishne Torah's Song of the Levites for Shabbat afternoons

texts:
Mishne Torah in Hilchos Temidin uMusafin 6:9 brings the following halacha:

  במוספי שבת, אומרין שירת "האזינו" (דברים לב,א), וחולקין אותה לשישה פרקים ה'ז'י'ו' ל'ך', כדרך שקוראין אותה שישה בבית הכנסת; ואומרין פרק בכל שבת.  גמרו השירה בשישה שבתות, חוזרין לראש.  במנחה של שבת, אומרין "אז ישיר משה" (שמות טו,א) ו"מי כמוך" (שמות טו,יא).

What is the source of this halacha? One would expect it to be in the last Mishna in Tamid like the rest of the songs.
What does he mean by "Az Yashir Moshe veMi Chamocha"? If he would just say Az Yashir I would assume he means the whole shira. If he would say ad Mi Chamocha I would assume that it is the last pasuk. But what does he mean by "veMi Chamocha"?


texts: What's the degree of obligation of the first Biur Halacha (in MB 1:1)?

texts:
It says that we're supposed to recite different lines before each of  the three prayers.  My question is: is it halacha?  why does the Chafetz Chaim bring it if it is not?  What does the lashon "nachon m'od lizaher" mean if it's NOT an obligation?  What language would be used if it WAS an obligation?

I'm confused.

Beur Halacha

  שיהא הוא מעורר השחר - נכון מאד ליזהר לומר קודם כל ג' תפלות הודאת
  היה"ר המבואר בירושלמי פ' תפלת השחר דהיינו:

  בשחרית מודה אני לפניך ד' או"א שהוצאתני מאפלה לאורה.
  ובמנחה מודה אני וכו' שכשם שזיכיתני לראות כשהחמה במזרח כך זכיתי לראותה במערב.
  בערבית יה"ר כו' כשם שהייתי באפילה והוצאתני לאורה כן תוציאני מאפילה לאורה:


texts: Does one fulfill the Biblical precept to study Torah while studying Rabbinic precepts? R. Mordechai of Vilna writes that one does not.  Are there disputants?  Please answer with exact sources or powerful inferences.


texts: Who opposes saying the Piyut מכניסי רחמים?

texts:
There is a long standing debate surrounding the piyut "מכניסי רחמים" which is said during selichot (words found here). The piyut is addressed to angels and the text aims to elicit the attributes of the angels to assist in teshuva before the days of awe.

The piyut starts like this:

  מַכְנִיסֵי רַחֲמִים הַכְנִיסוּ רַחֲמֵינוּ
  לִפְנֵי בַּעַל הָרַחֲמִים

  מַשְׁמִיעֵי תְפִלָּה הַשְׁמִיעוּ תְפִלָּתֵנוּ לִפְנֵי שׁוֹמֵעַ
  תְּפִלָּה

  מַשְׁמִיעֵי צְעָקָה הַשְׁמִיעוּ צַעֲקָתֵנוּ לִפְנֵי שׁוֹמֵעַ צְעָקָה

  מַכְנִיסֵי דִּמְעָה הַכְנִיסוּ דִמְעוֹתֵינוּ לִפְנֵי מֶלֶךְ מִתְרַצֶּה
  בִּדְמָעוֹת

In brief, the Rambam's 13 principles says that we should only be praying to God*. The Rambam's basis for this is a Yerushalmi (תלמוד ירושלמי, מסכת ברכות, פרק ט', הלכה א') i.e. that all prayers should be directed to God, not the angels.

The piyut first appeared from Rav Amram Gaon's (9th century) siddur, who (it seems) did not oppose this. It also appeared in the Shibbolei Leket (13th century) and Rav Shreira Gaon (11th century) who considered it permissible. The Maharal and the Chatam Sofer were ostensibly against the recitation of מכניסי רחמים and Iggrot Moshe and the Tzitz Eliezer bring arguments against the recitation, but were seemingly indecisive (see here).

Are there any poskim who were more decisive against reciting this piyut? For those against it: what was their reason and how do they understand Rav Amram Gaon (and others) who allowed the piyut to be said in the first place?

NB: If someone has examples (or personal experience) of current synagogues, Rabbanim or Yeshivot that have a stance on this issue it would be appreciated as a comment (or part of an answer).

*I'm using this Rambam as an example, I know there are those who disagree with the codification of the ikkarim in the way that he did.


texts: Is having a bank account a violation of the mitzvah not to charge interest?

texts: Since when you have a bank account you are technically loaning money to the bank and charging the bank interest, is this a violation of the negative mitzvah not to charge interest on a loan? Or for a Jewish owned bank only? Or not at all? I can't find an answer by Googling so far I am only seeing other bank related questions. I am talking about just having a normal bank account like a checking and/or savings account like every person has. Thank you!


texts:
Ya'aleh Veyavo is said on three occasions: in the third blessing of Birchas Hamazon, in the third to last blessing of Shmoneh Esrei on Rosh Chodesh and Chol Hamoed, and in the Kedushas Hayom (middle blessing of Shmoneh Esrei) of Yom Tov. The common denominator is that it's said whenever you need something generic to say about the day.

However, it's hard to figure out what it really is about. A summary might be: "May HaShem remember us for good on this holiday and bless us." There is no mention of why the holiday is important, and in fact the holiday seems almost incidental to the rest of the prayer.

ArtScroll explains that on holidays we think about Jerusalem, so we ask HaShem to remember it. But this only explains a few words in the prayer.

So what exactly is Ya'aleh Veyavo all about?