texts: Insulting a widow (almana) and apologizing

texts:
In short, I'm looking for sources from anywhere that speaks about the severity of insulting an almana and all that surrounds this topic, what the "punishment" might be, what teshuva can be done, etc.

The reason I'm asking is because of the following story that took place.

An 18 yr old boy came home one Motzei Shabbos and found that his mother had invited over a woman (who is a widow - almana) and her daughter (a yesoma - "orphan".) There had been a situation previously that the daughter had been calling this boy because she thought maybe they'd get married one day (this girl unfortunately has emotional problems, depression, etc -- of course due to the unfortunate situation that her Father passed away when she was a little girl.) The boy saw the mother and daughter were in his house and pretty much told them to "get out" in a not such nice way. They immediately left feeling completely ashamed, embarrassed, broken, etc. The mother hasn't stepped foot into the house since this incident. Not having neighbors to go to has left them even more broken -- especially since these neighbors were so inviting. The daughter said she forgives him, however the Mother is still quite upset about what happened to her and as well that her daughter was insulted (since this incident the emotional problems and depression have worsen.) In any case the right thing to do now is obviously that this boy should apologize AT LEAST to the Mother. However this is not an easy thing to convince him to do.

(The tags on this question can definitely be improved upon!)


texts: Saying the pesukim of the musaf instead of the correct nusach

texts:
In the musaf shemoneh esrei on Rosh Chodesh, Yom Tov, or Chol Hamoed, if you accidentally continue with the pesukim from Pinchas instead of saying ומנחתם ונסכיהם כמדובר, should you go back:

if you are still in the bracha?
after you finish the bracha?
after shemoneh esrei?

I can think of 3 subcategories.  I can imagine that one or both of the last 2 might be treated differently than the first, since in those cases by deviating from the nusach you are omitting some details.

Rosh Chodesh, Pesach, Shavuot, Yom Kippur, and the first day(s) of Sukkot: the nusach of ומנחתם ונסכיהם כמדובר doesn't add any additional information that isn't in the pesukim, but we are still supposed to say the standard text.
Rosh Hashana - My nusach says ושני שעירים לכפר, obliquely mentioning the chatat of Rosh Chodesh, while the pesukim only mention עולת החדש ומנחתו.  (If I'm remembering correctly some nuschaot only say ושעיר לכפר, in which case Rosh Hashana goes back into category 1.)
Chol Hamoed Sukkos and Shemini Atzeret - ומנחתם ונסכיהם כמדובר gives the size of the menachot, the pesukim don't.


texts: Didn't Joseph's brothers volunteer information about their family?

texts:
When Judah tells Jacob that Benjamin must be brought to Egypt if the family is to purchase more grain, Jacob asks his sons why they had to mention the existence of a younger brother. Their response is that they were directly asked:

The man asked straitly concerning ourselves, and concerning our kindred, saying: Is your father yet alive? have ye another brother? and we told him according to the tenor of these words; could we in any wise know that he would say: Bring your brother down? (43.7)

However, to me, it sounds like the brothers volunteer this information after being accused of being spies by Joseph (42.7-13). (Shortened extract below.)

And Joseph remembered the dreams which he dreamed of them, and said unto them: 'Ye are spies; to see the nakedness of the land ye are come.'
And they said unto him: 'Nay, my lord, but to buy food are thy servants come. We are all one man's sons; we are upright men, thy servants are no spies.'
And he said unto them: 'Nay, but to see the nakedness of the land ye are come.'
And they said: 'We thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.'

Am I missing something here, or are the brothers fudging a bit of what happened?


texts: Saying Rishonim or Achronim were "wrong"

texts: People are very careful (and rightfully so) to say when they don't understand the words of the Achronim or Rishonim to not say they are/were "wrong". But rather to say "I don't understand what he means". Perhaps as well to be careful not to say "it doesn't make sense". I've seen at times the Achronim and Rishonim were also careful to write this way. However do we ever find that perhaps they wrote a later more "sharply" and did say "this doesn't make sense" or that "he is/was wrong"? At any point in history.


texts:
"Traditionally", K.A.J (Khal Adat Yeshurun, the Yekkishe Kehilla in Washington Heights) was the "successor" Kehilla of R' Hirsh, following the Torah Im Derekh Eretz model.

Do they still follow that model? Do their Rabbonim insist that  their followers receive a strong secular education, do they still insist on/or at least condone attending university? Do their Rabbonim still attend University (many Rabbonim did in pre-war Germany)?


texts: The torah sometimes uses "olah tamid" and sometimes "olat tamid" but they seem to mean the same thing; what's the difference?

texts:
I know that in Biblical Hebrew (and presumably other varieties), we see the construct "noun adjective", with the noun unodified, such as "parah adamah" (red heifer).  We also see the noun-chain construct, "noun noun", which usually means "noun (of) noun", and in that case the first noun is modified: "eish*et* chayil" (woman of valor), "birk*at* kohanim" (priestly blessing, but literally blessing of priests).

During yesterday's torah reading (Rosh Chodesh) I noticed both olah tamid and olat tamid, but I don't see why the grammar would be different between the uses.  The former is what I'm used to seeing, for example in Bamidbar 28:3:

  וְאָמַרְתָּ לָהֶם--זֶה הָאִשֶּׁה, אֲשֶׁר תַּקְרִיבוּ לַיהוָה:  כְּבָשִׂים בְּנֵי-שָׁנָה תְמִימִם שְׁנַיִם לַיּוֹם, עֹלָה תָמִיד.

But a little later we see (in 28:6):

  עֹלַת, תָּמִיד--הָעֲשֻׂיָה, בְּהַר סִינַי, לְרֵיחַ נִיחֹחַ, אִשֶּׁה לַיהוָה.

I see the comma there (which was not in the siddur I was following along in yesterday).  Punctuation, of course, is editorial.  In both cases the text seems to be describing a continual olah (burnt-offering).  And later, in 28:10, we see another olat formation without any complicating punctuation:

  עֹלַת שַׁבַּת, בְּשַׁבַּתּוֹ, עַל-עֹלַת הַתָּמִיד, וְנִסְכָּהּ

What distinguishes the cases that use the olah formation from the ones that use the olat formation?  They all look the same to me, semantically; does the syntactic difference mean something?


texts: Is there any reason outside of practicality that one would need to hold a havdala candle? (Someone asked the question based on havdala sets having a candle holder)


texts: OK, I know we've got the Rödelheim and the Adler machzorim which typically adhere to Western Ashkenazi minhag, but the former is prohibitively expensive and the latter appears to be out of print. Taking this into account, are there any western Ashkenaz machzorim which are still in print within an affordable price range?


texts: So what happens to Judaism if Moshiach doesn't come by the year 6000?

texts:
Since it says in the Talmud that Moshiach has to come by the year 6000, so what happens to Judaism if Moshiach doesn't come by the year 6000.

The year 6000 view comes from the Babylonian Talmud, Sanhedrin 97a. The Talmud compares the messianic age to the Sabbath and note that a day to God is like a thousand years. So Sunday (0-1000), Monday (1000-2000), Tuesday (2000-3000), Wednesday (3000-4000), Thursday (4000-5000), Friday (5000-6000), and Shabbat (6000-7000).

It has been taught in accordance with R. Kattina: "Just as the seventh year is one year of release in seven, so is the world: one thousand years out of seven shall be fallow, as it is written, 'And the Lord alone shall be exalted in that day,' and it is further said, 'A Psalm and song for the Sabbath day,' (Ps. 92:1) meaning the day that is altogether Sabbath — and it is also said, 'For a thousand years in thy sight are but as yesterday when it is past' (Ps. 90:4)."
2


texts: My father was a kohen. Is my son, his grandson, a kohen? There are no other grandchildren in our family.


texts: How can you get Ka'asher Zamam if you became a Chalal

texts:
There is a rule that Ka'asher Zamam vilo Ka'asher Asa: the second set of witnesses have to appear in court "before the punishment" in order that the first witnesses get the punishment Ka'asher Zamam. And it has to be after the court set out his punishment.

Example: Two witnesses come to court and say that Rueven killed Shimon, so the court checks out whether they are true. Let's say they look like valid witnesses and the court says Rueven is subject to death by sword. Then the second pair of witnesses who make the first aydim zomim have to come between now and the actual chopping off of the head of Rueven: two witnesses come to court and say "You were with us etc" making the first set aydim zomim.

So my question is: if this happens but instead of death the punishment is that the defendant becomes a challal (the first witnesses instead said that Rueven (who is a cohen) is a ben grusha, son of a divorcee) so there is no time between when court says he is a challal and actually becoming a challal. What then?


texts: What exactly are they saying during a Sephardic lilililili?

texts:
This Shabbat, there happened to be a Sephardic simcha at the shul. As is customary, the women did this lilililili thing while throwing candy.

But what exactly are they saying? It sounded  sort of like lililili ish, or perhaps even lololololo ish (no man?).

What is it, actually?


texts: How can a person visualize the Churban Bais HaMikdash?

texts: It is now thousands of years since the Churban Bais HaMikdash. Many Jews feel very comfortable in their surroundings. How can a person help themselves visualize and understand the great loss of the Bais HaMikdash?


texts: Are any of Rav Ovadia Yosef's books available online?  I had run across his son's Yalkut Yosef online at one point, but forgot to bookmark it and was wondering if someone could point me to either one.


texts: On Shabbos or Yom Tov can one wait for the chazzan and join him to say שוכן עד?

texts:
O Ch 53 (3) MB [9] says that after an individual finishes the פסוקי דזמרה   he should go straight on and say ישתבח and not wait for the chazzan.

On Shabbos or Yom Tov, is it permitted to stop and wait just before  שוכן עד (or at any other point before ישתבח)     and resume with the chazzan or is one obliged to go straight on and say ישתבח?


texts:
When writing books of Tanakh, we need a sirtut, a horizontal line that helps align the text. Indeed, it is forbidden to write any three words of a verse in k'tav Ashurit without a sirtut. See, for example, Shulchan Aruch Yoreh Deah 284:1–2:

כל כתבי הקודש אין כותבין בלא שרטוט אפילו כתובים על הנייר. אסור לכתוב ג׳ תיבות מפסוק בלא שרטוט אם הוא כתב אשורית.
All kitvei hakodesh must be written with a sirtut, even when written on paper. It is forbidden to write three words from a verse without a sirtut if one is writing in k'tav Ashurit.

Usually, as far as I know, a sirtut is made using a scratch awl (eg. see an online store here). I also know that one should not make a sirtut using something that will leave a coloured mark. See, for example, Shulchan Aruch Yoreh Deah 271:5:

ולא ישרטט בעופרת וכיוצא בו שצובע.
He should not line [the parchment] with lead or something like it because it colors [the parchment].

What are the minimum requirements for making a sirtut? Does creasing the paper count as a sirtut, or does it need an external implement? Are there other requirements besides not to leave a coloured mark on the paper/parchment?


texts: Food that become ossur "c'dei klipah" -- removing on Shabbos

texts:
A food that become ossur "c'dei klipah" (a "peels worth") from some sort of issur (prohibited food) is one allowed to remove the "klipah" on Shabbos? Is this an issue of borer (separating?) Are there any poskim that speak about this particular case (beside from any answer where one may draw a similarity from this case to another.)

Note: One could ask if there perhaps is a problem of "fixing" the food. There is already much discussion about makeh b'patish b'ochel. However I'm more asking about the problem of borer in this case.


texts: Why did Avraham arrange Yitzchak's marriage?

texts: According to Rashi Yitzchak was 37 at the time of the akeida. If that is the case why did Avraham have to arrange for Eliezer to find a wife for Yitzchak? Why couldn't Yitzchak find a wife himself?


texts: source of the world being created with lashon hakodesh

texts:
Where does the Mizrachi say (with exact wording) that the world was created with lashon hakodesh?

quoted from Artscroll (schottenstein edition) parshas noach 11:1-9


texts: Does one need to stop the Amidah if a projection of Avodah Zarah appears?

texts:
What I'm describing is a somewhat unusual situation, but this can occur.

A group of us daven mincha in a conference room where mizrach (east) has a giant computer monitor. The company focuses on travel, largely to a Christian Evangelical groups.

Most of the time, the monitor is off or it displays the time. One day a few weeks ago, during *Chazarat Hashat"z) a presentation suddenly appeared on the screen. The company perhaps broadcast this to all the monitors in each conference room, not realizing that we were there. Part of the presentation showed the inside of churches with figures of Jesus and crosses, etc.

Should the Shat"z have stopped the Amidah in the middle? Moved to another room to continue? faced a different direction? Or would have he been allowed to continue?


texts: What is וְשָׁם referring to in יוֹם שַׁבָּתוֹן?

texts:
וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ

What does the word שָׁם refer to in יוֹם שַׁבָּתוֹן and where will the  יְגִיעֵי כֹחַ rest?


texts: What is the reason that the world will end after 6/7 thousand years?

texts:
Talmud, Tractate Sanhedrin [97a]: “Rav Kattina said: 'The world will exist for 6000 years and one (thousand) of destruction'

What is the hashkafic reason to only have a finite world? Wouldn't an infinitely good G-d want more souls to bestow good upon?


texts: Why Pesucha between Lo Sisa and Zachor Es HaShabbos?

texts:
In the Aseres HaDibros in Yisro, why is there Pesucha at the end of Lo Sisa and before Zachor Es HaShabbos, while the rest are separated by stumos?

Edit: Besides being out of place in Yisro, In V'Eschnon the entire Aseres HaDibros has just Stumos even between Lo Sisa and Shamor Es Yom HaShabbos?


texts: Why are the weekday Shacharit chazzan switching locations the way they are?

texts:
I'm using Nusach Ahskenaz weekday prayers in this discussion.

Based on what I have seen in most shuls, I have seen a shaliach tzibbur switch at these locations:

Before Yishtabach - I would think that the bracha is part of Pesukei Dezimra. Wouldn't it make sense to keep the chazzan who said the opening bracha (Baruch She'amar) say the closing one and Kaddish as well. Then switch just prior to Barchu which starts the Birkat Kri'at Shema?

Before the 2nd Ashrei - This does begin a new "section", but, I'm not sure I see the reason for switching, here, specifically, vs. e.g., just before saying Tachanun. I.e., what's special about this location more than another?

When Hallel is said, I frequently see them switch to another Chazzan for only Hallel. Then the one who said the Amidah returns to say the Kaddish - Two questions - Why switch for Hallel, and why doesn't the Hallel chazzan say Kaddish?

I've occasionally seen additional switches just before Baruch She'amar, as well. However, frequently, it's form a kid (under Bar Mitzvah) to an adult. I'm not as concerned, here. Technically, I read (there's another M.Y. question about this) that a chazzan is really not needed for Psukei Dezimra, anyway. (Maybe that's part of the reason for the switch?)

Are there any other places where switching would be allowed or are they restricted to just these places?


texts: Listening to Nusach During the Three Weeks

texts: We're not allowed to listen to music during the Three Weeks, Nine Days, or Tisha B'Av, but are you permitted to listen to nusach like chazzanus or niggunim?


texts: How long does entire process of baking matzo take to be kosher?

texts:
If one would like to bake matzo or use flour to make a Passover food, how long do we have for the process to take place?

If 18 min, then is that 18m59s or 18m00s?

If the food is cooked before 18 min, but is left in oven, is it considered kosher since it was cooked before 18 minutes elapsed?


texts: Can you abandon a personal chumra if it was based on a misunderstanding of the mitzvah?

texts:
If you established a neder and/or chazaka to do some mitzvah a certain way (i.e., by doing it that way three times in a row), but this was based on a misunderstanding--such as thinking the chumra was an essential part of the mitzvah--can you give it up upon learning more about the mitzvah, or would this require a hatarat nedarim?

Example: Let's say I always washed my hands 3 times each before bentching, because I thought this was the halacha. But then I learn that only one time is necessary. What do I do? Do I keep performing the mitzvah the wrong way, switch to the right way, or make a hatarat nedarim and then switch to the right way?

(Will try to remember to bring sources for this question's premises soon; right now, I am exhausted.)


texts: Did the Jews at Jericho stay silent for seven full days?

texts: Joshua 6:1-27 says Joshua commanded the Jewish people to circle Jericho for seven days and to "not shout nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then you shall shout." Josh. 6:10. Was keeping a million men, women, and children silent a miracle, or was it evidence that that generation was just incredibly disciplined?  Did Joshua command them to do this because G-d wanted it, or did he have other reasons?  What might those reasons be?


texts: How can it be that David hamelech died on shavuos and Shabbos

texts: The Gemara (Mesechet Shabbat) says that Shavuot can never fall on Shabbat. But it is known that David Hamelech was niftar on Shavuot and Shabbat?


texts: Why is it common for the people in the chumash to name every place they pass?

texts: It seems pretty arbitrary, but in many cases in the Chumash, we find our patriarchs, Moses, etc, name places they pass based on some action that took place there. Is there any additional meaning to this action of naming an area of land "such and such happened here"?


texts: What are signs of a prophet mentioned in Tanach

texts: Does the tanach provides us some guidelines to Identify a future prophet?


texts: When did the daily sacrifices cease being offered in temple?

texts:
The daily sacrifices which were carried out in the temple did they cease after the destruction of the temple(AD70) or they had already ceased well before that.

If they had ceased before the destruction of the temple, when could they have ceased?

Could there be some biblical or historical sources to confirm this?


texts: What is the closing psalm at Chabad services about?

texts:
On the seventh day of Pesach I went to Chabad for morning services.  I've only been there a couple times before (always on a chag), so I'm not very familiar with their customs.  At the end of each of the services I've been to, after Ein Keloheinu and Aleinu and Kaddish Yatom, there was a reading from Tehilim.  When the rabbi announced it this time he said something like "today is Nisan 21, so the reading is (page number)".  If I recall correctly, for that day it was Psalm 104.

This last part was not in their siddur; we used separate books of Tehilim.  I don't know if that's just how it's done or if this means that what they did isn't normative -- I've only been to the one Chabad community.

What was that about?  This wasn't the regular psalm for the day (Monday in that case); it sounded like this was something tied to date, not day of week, and anyway if it was day of week it wasn't the usual text.

(I hope to ask the rabbi about this at some point, though I don't see him that often.  But I thought I might get a faster answer here.)


texts: I know this is a little out of season but I am learning the Hagadah with the Malbim commentary. We are told in the Hagadah that the wise son will ask his question in the future, meaning he didn't see the miracle.  And the wicked son asks in the present, meaning he DID see it. "But now - in the generation that experienced the Exodus and witnessed the Revelation at Sinai. He asks not to fill the gaps in his knowledge, but to mock and criticize." However, we are also told if he were there, the wicked son would not have been redeemed. But if he saw the sea split then logically he WAS redeemed.


texts: Is Perfection better without or with it?

texts:
The pattern goes that G-d does not need our prayers, or anything tangible or intangible because He has no need whatsoever as the Primal cause and His perfection. He cannot gain from anything.

Under this assumption, we shun anything like tenderness, desire for relationship and emotions when speaking  of G-d's attributes of perfection.

Would not it be perhaps the opposite that contributes to G-d's unfathomable perfection ?

I wonder if G-d's longing for goodness, relationship, connection, and thousands of valuable feelings and emotions, is not the motive for His Creation and Torah, the signature of His almighty perfection_ the Plus, despite our common belief G-d cannot change or improve himself ?


texts: What to do when helping make a minyan for mourners in a shiva house when at prayer time they insist on davening conservative style, men and women sitting together?


texts: According to our minhag that we smell Besamim during Havdallah as part of Havdallah, if one smelled Besamim after Shabbos before Havdallah (for whatever reason), should or can that person omit the Besamim blessing when they recite Havdallah?


texts: Is there an issur for a Jew to mock God by means of satire or a joke? is joking about God halahcically distinct from "birkas hashem," (cursing God) which is prohibited even to Bnei Noach (per Sanhedrin 59b)? The only source I can think of that directly addresses scoffers is Tehillim 1:1 ובמושב לצים לא ישב. Can you think of any others, be they biblical or rabbinic?


texts: Why specifically an apple on Rosh HaShanah?

texts: There is a custom of eating an apple dipped in honey on first night of Rosh HaShanah (among the other foods) as a sign that we should have a sweet year. Why is this done specifically with an apple and not another fruit?


texts:
I have recently read a wikipedia article about a person who says he is a a cultural Jew. What does this exactly mean? Is this just a sugar coated way to say a nonreligious Jew or Secular Jew or is there more to it than just that?

Just for reference this is the article I'm thinking of. It is a bit sparse so I do not know if any further details can be discerned from it


texts: Why are we called "the Jews"? Did Hashem pick out this name for us? What does the word "Jew" mean?


texts:
How many giraffes were on the ark?

Basically, some hold that the giraffe is kosher, so there should be 14 (or 7, depending on the explanation of the verses) giraffes.

On the other hand, most of the "7/14 animals" seem to say that the extra animals were for korbanot (see here:  How many Kosher animals were in Noach's Ark?).  I don't think a giraffe is kosher for a korban (but no source), so maybe only 2?

I'm interested if anyone knows any sources for this.


texts:
I can't find any proof about how many animals of every kind were created in the creation of the world. Is that information mentioned anywhere? Before this question, I mistakenly thought that the phrase pairs of all creatures was about Noah and the creation of the world.

So, is there any information about the number of animals created?


texts: I notice that some people like to bring "their own" Megila to shul. What is the reason for this? If they miss a word hear and there, they can always read it from a chumash, since one may read up to half the megilah by heart. (Shulchan Aruch Siman 690 Seif 3).


texts:
Why do we say "Ve'atah Kadosh" on

Motzei Shabbos (after Shabbos).
After reading the Megilla.
After reading Eicha?

What is so special about these days?

EDIT

And what connection does this have to do with the prayer of "Ve'atah Kadosh"?

Moreover, why do we skip the first phrase of Uva Letzion?


texts: Is there an inyun to specifically eat fruits that have kedushas shvi'is? How much must a person go out of their way to buy such fruits? Let's say they cost more, how much more must they spend? Is this "mitzvah" of eating fruit of shmitta so strong that it's like any other mitzvah where a person could be required to spend more money?


texts: What does Dovid Melech Yisrael Chai Vkayam mean?

texts: I'm pretty sure Dovid, the king of Israel is dead and buried. If so, what does this song really mean and why do we sing it? Why do we pick Dovid specifically and not some other tzadik, like Moshe?


texts:
According to Gemara Makkot 16b, the phrase in Vayikra 20:25

  ... and do not make your souls disgusting - וְלֹא תְשַׁקְּצוּ אֶת נַפְשֹׁתֵיכֶם

is a command not to hold in the urge to urinate or defecate.

What are the parameters of this mitzvah?

At what degree of urgency does the commandment apply? From the first awareness of the need, or when the feeling becomes more pressing?
Are there particular punishments mentioned for transgressing this mitzvah? Rewards for fulfilling it?
Are there circumstances and considerations which override this mitzvah? I'm thinking of davening, human dignity, not embarrassing someone, interrupting another mitzvah, tircha d'tzibura (troubling the community).

And any relevant thing else I have not thought of.


texts: If a Jew was in a dire situation and had to eat the flesh of a pig, would they be required to kill the pig through Shechita?

texts:
This question is with regards to the limits of Pikuach Nefesh in a life or death scenario.

Jewish law states that we have the ability to break the rules during situations where lives are in the balance. Eating unclean food to survive starvation is an example of this.

My question is do the rules still apply even when they don't apply?

The example I give is this:

A Jew is stranded in a situation where they have no food. There happens to be a living pig in the area and the Jew comes to the conclusion they'll have to kill and eat the pig to survive.

The pig is unclean by its nature so we already know the problem. That being said, would the Jew be benefitting the situation, even slightly, by attempting to ritually slaughter the pig?

At face value, this comes off as a straightforward situation. Shechita is done to ensure the meat is ritually pure for consumption. Because the pig is inherently impure, it is likely a worthless pursuit.

That being said, if the animal is killed using this method, even if the animal is inherently unclean, would the Jew be considered pious because even in a situation where they are breaking the rules to survive, they are doing so within the limits of the situation and not using it as an excuse to violate everything.

Essentially, the act of slaughtering the forbidden animal is being done as a means of living within the rules while still being forced to break the rules. An act of solidarity while acting in violation for survival.


texts: Is animal sacrifice practised among modern Jews?

texts:
Possible Duplicate:
  Why don't Jews sacrifice animals anymore?

From my reading of the Bible I understand that animal sacrifice was used to atone for one's sins.

Is this still practiced in modern times? And if it is, does it hold the same meaning and significance or have there been some changes in its theology over the past 2000 years?


texts: Where to place the tie/wrap when doing Gelilah

texts:
We were taught as kids that when doing Gelilah (for an Ashkenazi Sefer Torah) that the tie/wrap around the Sefer Torah should be in the upper-third of the Sefer Torah similar to a Mezuzah should be in the upper-third of a doorway.  A Rabbi that I am no longer in contact with said that he found a source for this, but never told me where it was.

Does anyone know what the source is for the tie/wrap in the upper-third like a mezuzah?
I have seen other people say that is must at least be in the upper-half.  Is there a source for that?


texts:
Is it permitted to bend the truth in order to prevent someone from feeling bad? For example, you speak at length to your friend who is a handyman about the possibility of him painting your house, and then find out that he's not as good as the competition, but he'll feel terrible if you just decide not to use him without giving any explanation. Are you allowed to make something up, e.g., the other painter owed you a favor and gave you a deal you couldn't refuse?

(Sources, please.)


texts: Why do some men wear the kitul under their suit jacket at their wedding?

texts: I'm not sure if there is any halachic basis for any of this, but I've seen at most weddings the chasan just wears the kitul over the suit jacket. At a few weddings though, particularly in Israel, many chasanim wear the kitul underneath their jacket. Any reason for this?


texts: How can we say "I have not seen a righteous man foresaken . . ."?

texts:
Possible Duplicate:
  “I never saw a tzaddik be abandoned…” - how do we understand this?

Rabbi Emanuel Feldman, shlita, in the January 23, 2013, issue of Mishpacha gave his list of the ten most intriguing Torah questiosn.  This is number 9:
"At the end of bircas hamazon, we repeat the following phrase from Psalm 37:25:  "I was young and became old, and I have not seen a righteous man forsaken, and his children begging for bread."  How can King David say this when we do, in fact, see righteous people suffering and their children going hungry?


texts: Does ‘Love Your Neighbor As Yourself’ apply only to Jews?

texts:
This verse is obviously one of the most central & important in the whole Torah. It has helped sustain us as a kind, harmonious, & loving nation for over 3,000 years & has helped introduce the Golden Rule to mankind.

Do the commentators explain if this command has any restrictions? I assume it doesn’t apply to those that are openly rebelling against HaShem or the Jewish Nation, but what about Bnei Noach?


texts: Why the dedication of the Mishkan and the Temples is not celebrated?

texts:
Traditionally we commemorate the destruction of the two Temples, falling on the same day. The dedication of the Mishkan occurred (IIRC) on the first day of Nissan, but the dedication of the first and the second Temples isn't even mentioned, let alone celebrated.
Why is it so? Why don't we celebrate the dedication and hope it will be reestablished soon on the same day?


texts: In שמות ,ב:ט, there seems to be a missing את before the definite article הילד. The Minchat Shai gives a cryptic answer (תקח האשה הילד. מטעים ביה אינשי דאמרי את.). Anyone know why the את is absent?


texts: "May God make you like Ephraim and like Manasseh" -- in what way?

texts:
Bereishit 48:20:

  וַיְבָרֲכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר
  יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה וַיָּשֶׂם אֶת אֶפְרַיִם
  לִפְנֵי מְנַשֶּׁה

  So he blessed them on that day, saying, "With you, Israel will bless,
  saying, 'May God make you like Ephraim and like Manasseh,' " and he
  placed Ephraim before Manasseh.

(translation Judaica Press, copied from Chabad.org)

Yaakov blessed his grandchildren, Efraim and Menasheh, that parents should wish for their kids to be like them. However, he doesn't specify in what way we should bless our children to be "like Efraim and Menasheh."

There isn't much discussion of the lives of אפרים and מנשה in Chumash, at least not explicitly. The only thing that comes to mind, at least for me, is what Rashi says (Bereishit 48:1):

  ויש אומרים אפרים היה רגיל לפני יעקב בתלמוד

  Some say that [the person who notified Yosef about his father's
  illness was] Efraim, because he was often found in front of Yaakov, in
  order to learn [Torah] from him.

(translation mine)

Spending time learning Torah with your grandfather is a great trait, but I'm not sure if that's the intent of Yaakov's bracha, quoted above; besides for the fact that this is only attributed to Efraim, and not to Menashe (IIRC some would explain that that was the case because Menashe, as the bechor, had to help his father with matters of state) -- this, then, would hardly be a blessing of being similar to "Efraim and Menashe."

So what, specifically, is the blessing of being "like Efraim and Menashe"?


texts: If someone hospitalized on erev Shabbat is then asked/required to sign a release form during Shabbat, what is to be done?

texts: If someone is hospitalized on erev Shabbos, and asked/required to sign a release form upon the conclusion of his time there, should this be signed with a shinui?


texts: What does the Canonization of Tanach mean?

texts:
Following "did-the-men-of-the-great-assembly-canonize-tanach" (please read for all the related sources):

To recap: before the canonization there were many man-made books, incl. Meggilot, Nevi'im, writings, etc, besides the 5 books of Moses. Eventually some were included in Nac"h and some were left out (called external - ספרים חיצוניים?).

Seemingly, before the final canonization, all the man-made books shared a similar level of holiness, including Sirach, books of Maccabees and more. (I base it on the fact that in Meggilot Qumran, for example, they were all found mixed and not separated by holiness or even language.)

What does it mean that a book was decided to be or not a part of the Nac"h? Does it have special qualities that others don't?

NB: I see a similar pattern in the oral Law, that after the Mishnah was cannonized and signed, a lot of Beraitos were left out but still largely used in Talmudic discussions. However, in the written Torahm the external book practically vanished from our bookshelves.


texts: How are we to understand Lurianic Kabbalah?

texts:
We believe that the Torah is eternal and never-changing. And yet, the Arizal brought quite a number of innovations to our religion. Although none really change halacha, they certainly do build upon it, and require — or suggest - things of people that were never required nor suggested before... Thus, how are we to understand these innovations? Did the Torah change? Now we need to do these things, but even the greatest of men from previous generations did not?

On the flip side, once we establish that we should indeed be following the teachings of the Arizal (and to some extant, we all should be) then why do we not actually follow all of the teachings of the Arizal? Why have we only incorporated some of his teachings into mainstream halacha? If the man knows of what he speaks — and let's take for granted that he does — then why are we not following all of his revelations/suggestions? If indeed they come from God Himself (or angels or what-have-you) then why should we not follow everything he recommends?

I should note, I mean no disrespect in this question. Just trying to get a better understand as a thinking, observant Jew.


texts: I have seen different Minhagim regarding lighting one or two candles on Motzei Shabbos. What is the source and why 1 or 2?


texts: Parshas Chukas: Hitting the rock vs. Talking to the rock

texts:
Hashem is angered that Moshe hits the rock instead of following His specific instruction to speak to the rock. “Hashem said to Moshe and Aharon: Because you did not believe in me to sanctify me in the eyes of the Children of Israel, therefore you will not bring this congregation to the land which I have given them.” [ibid 20:12]. Here, Rashi explains that Hashem is saying, “Had you spoken to the rock, and it would have brought forth water, I would have been sanctified before the eyes of the Assembly, and they would have said ‘Just as this rock, which neither speaks nor hears and does not need sustenance nevertheless fulfills the will of Hashem, how much more so should we fulfill His word.’” [Rashi, ibid].

At first glance, this seems difficult to understand. When Moshe hits the rock, it still brings forth water. Given that the Children of Israel do not know that Hashem commanded Moshe to speak to the rock, surely, whether Moshe hits the rock or speaks to it, they see the rock produce water and deduce that if a rock obeys Hashem, how much more so should humans obey Him. What is the special significance of speaking to the rock? Why can’t the same message come across though hitting it?


texts: Taking off tefillin for Mussaf on Rosh Chodesh

texts:
On Rosh Chodesh we take off our tefillin before Mussaf.

1) What's the source this?

2) Why do we do it?


texts: What is the kabbalistic understanding of the name אזבוג״ה?

texts: In the sefer Brit Menucha it mentions the name of God אזבוג״ה which comes from Shemos 15:1. I would like to understand what the kabbalistic associations with this name are. Particularly what is the reason that the name is made up of matching letters adding up to 8?


texts: Why did some prominent prophets initially refuse to comply with G-d's commands?

texts:
Rambam in Yesodey Hatorah 7 writes that Prophets are very special people that prepare themselves thoroughly to detach themselves from this physical world and serve Hashem.

However, we can clearly see that some of them, once finally presented with prophecy and explicit commandments, backed off, tried to refuse or prove their unworthiness and incapability. For example, Moses refused to lead the Israelites till G-d got very angry, Yona ran away or Jeremiah that also thought he was unworthy and incapable of acting.

I'm trying to speculate on the reasons, but can't come up with anything more than they perceived G-d as a human-like partner that doesn't understand them or doesn't know what they have to say and not as all-knowing, all-present, etc, etc.

How their behavior can be explained in the approach of the almighty and all-knowing G-d?


texts: If there is only one oral Torah how do we reconcile different interpretations of a written verse?

texts:
Many times when you read a confusing verse in the scriptures, several commentators offer their own interpretation. For example, Rashi can say X, Sforno says Y, and Ramban says something completely different.

Since the Oral Torah was given to Moshe at Sinai, shouldn't there be only one interpretation?

Did the oral tradition get lost through the generations, causing human interpretations of the scriptures to take place?

Edit:

In this question, the answer is given in regards to how we are able to have different shitas. My question pertains to the actual interpretation of the scriptures--before we even start extracting halachot.


texts: Additions or exclusions of prayers in Siddurim

texts: Someone just mentioned to me that there were differences of prayers in the Ashkenazic Siddur that are not in the Sefardic Siddur, without being specific. If this is true, could someone tell me which ones are in one and not the other? I always thought the only differences between siddurim were in the printed pronunciation of the transliteration and in wording changes, not the exclusions or additions of entire sections of the prayer.


texts: Is a person allowed to prejudge a beggar before giving tzedaka?

texts:
The scenario:

Last week while waiting for the NYC subway, a well-dressed woman asked me if I had a spare Metrocard swipe (the Metrocard is a prepaid fare card.) As she did not seem like a beggar, I did not volunteer a ride. I had a hunch that she just didn't want to pay the fare, not that she was too poor to afford it.

To test my thinking, I wanted to see if someone else would offer her a free swipe or was she going to go under the turnstile just as the train would arrive (illegal) and not pay the fare, anyway.

I turned out being correct. No one offered her a ride, but she entered the subway illegally.

I used this as an example of a general rule regarding beggars. Am I allowed to judge or do I have to give tzedkaa to anyone who asks as soon as he asks?


texts:
What will be the situation if instead of saying “Ho-Ail Hakodosh” after Yom Kippur, I say “Ha-Melekh  Hakodosh”?

Do we say that “Ha-Melekh  Hakodosh” is greater than “Ho-Ail Hakodosh” and it's ok or that it's too strong for that time of year?


texts: what does the "uncovering of Boaz’ legs" have to do with Keri?

texts:
I was shown Shulchan Aruch Harav 619 :

  וְעַל כָּל פָּנִים יִזָּהֵר שֶׁלֹּא לְכַסּוֹת רַגְלָיו, זֵכֶר לַדָּבָר "וַתְּגַל מַרְגְּלֹתָיו" שֶׁל בֹּעַז, שֶׁלֹּא יָבוֹא לִידֵי חִמּוּם:
  One should at least leave his legs uncovered, as alluded to by the uncovering of Boaz’ legs (Ruth 3:7), so that one’s body will not become excessively warmed.

If i understood correctly that on yom kippur men should not cover their feet so not to get sexually aroused.

What did the uncovering of Boaz' feet symbolize?  What does it have to do with arousal?


texts: Why let the Sages stay anonymous in arguments?

texts:
This bothers me a lot - the idea of using anonymous "Chachamim" in arguments. I don't understand why is it important or useful to hide their names.

The Mishnah uses it extensively and makes it very difficult to trace Rabbis' opinions. I understand that it started in the Torah as Rashi says: "why didn't the Torah specify their names? To say that every Sanhedrin and its Sages counts".

But the Zkenim of Dor Hamidbar were all secondary to Moses, as opposed to Mishnaic Machlokot.

What is the point of letting the Sages stay anonymous in important Halachic arguments?


texts:
Many shuls read zachor a second time on Shabbos Zachor, either before or after mincha, to allow people who missed the first reading to hear it.  In all the cases I've heard, this is without a bracha.

Another procedure would be plausible to me, but I've never heard of anyone doing it.  Why not do it as part of the normal Mincha reading?  Take out two Sifrei Torah, merge two of the normal Mincha aliyot into one, and for the third aliyah read Zachor.  This would have the advantage of saying brachot before and after reading Zachor.

Are there any places that do this?  What are the objections to reading in this way?


texts: other names of Hashem (instead of Ado..) in davenning and brachos?

texts: IS there halachic basis for using other names of Hashem (instead of Ado..) in davenning and brachos, if one chooses?


texts: What did the haircut of Ben Elasha look like?

texts:
The Gemara in Sanhedrin 22b states:
(Source from Sefaria.org)

:שאלו את רבי איזהו תספורת של כ"ג אמר להן צאו וראו מתספורת של בן אלעשה
They asked Rebbe "What is the haircut of the Kohen Gadol?" He said to them "Go and see the haircut of Ben Elasha"

Is there any visual examples available of what this looked like?


texts:
I recently learned the Korean word han, which, according to Wikipedia, "denotes a collective feeling of oppression and isolation in the face of insurmountable odds (the overcoming of which is beyond the nation's capabilities on its own). It connotes aspects of lament and unavenged injustice." Supposedly this is something unique to Korean culture, but of course as a Jew I identify with it very strongly and find it intimately familiar. So my question is:

  The concept of Han exists in Jewish culture. Is there a Jewish (i.e., Hebrew or Yiddish) word for it?

A few examples of Han in Jewish culture

The שפך את-אפיך passage from the Haggadah
This passage from the Amidah (quoted from chabad.org):

  Let there be no hope for informers, and may all the heretics and all the wicked instantly perish; may all the enemies of Your people be speedily extirpated; and may You swiftly uproot, break, crush and subdue the reign of wickedness speedily in our days. Blessed are You L-rd, who crushes enemies and subdues the wicked.

The centrality of the churban and the two exiles
The Yiddish saying ס'איז שווער צו זיין א ייד
The Fixer, by Bernard Malamud, which is the story of a Jew tormented by anti-Semites for three hundred pages.

Defense of the on-topic-ness of the question

The question encompasses Jewish liturgy and theology (see examples 1--3 above). Thus Judaism. Thus on-topic.


texts: (Neis) Miracle of Sarah giving birth at 90

texts: We all know how in Parshas Vayeira the miracle of Sarah giving birth @ 90 takes place. In Mitzrayim Yocheved gave birth @ 130 yet there is no mention of this. Was it not a bigger miracle? Then why is it not mentioned?


texts: No longer prostrating after tefillah - sources?

texts:
Inspired by this question, this question and this answer, what I am looking for is an early source that makes reference to people no longer prostrating themselves after tefillah. If the source gives a reason as to why "we" no longer do this, so much the better, but for the moment I would be happy with a text that simply records this being the case.

By an "early source", I am ideally looking for something prior to the 18th century, but certainly prior to the late-19th. Alternatively, if there is a text that demonstrates that the custom of not prostrating oneself originates after the 17th century, that would be excellent too.


texts:
Is it halachically possible to use marijuana as B'Samim for Havdallah? I am under the impression that most anything can be used as B'Samim (though the tradition are cloves because they were readily available). So, by this extension, is it conceivable of using marijuana for B'Samim?

Obviously I mean qua havdallah, which does not take into consideration marijuana as being assur for use for reasons like dina d'malchuta dina.


texts: According to Jewish tradition, what was Adam's level of physical maturity (apparent age) when he was created? Was he a baby or an adult?


texts:
This website (thetorah.com) raises some points about Moshe Rabbeinu's death.

https://www.thetorah.com/article/moshe-rabbeinu-never-died-the-hidden-ending

A few points that they make is:

If Moses ascends Mount Nebo in verse 1, how does he end up buried in the valley below in verse 6?
Where precisely does he meet his demise—on the mountain, in the valley, or somewhere in-between?
How is he transported to his final repose, and by whom?
Who is the unnamed “he” that buries Moses in verse 6?


texts: I am trying to figure out why it bothers me so much - I mean extremely - for gentiles to say Jewish prayers. I study with a group only two of whom are Jews. Periodically, someone will bring in a Jewish prayer, like the Shema, V'ahavta or Modeh Ani for instance, as in this morning. My skin crawls. I really want to stop them... vehemently. Is this because I am some kind of crazy, horrible elitist or is there some Jewish basis for this?


texts: What is the source for observing Purim Katan?

texts:
As this year is a Judaic leap year, we shall be observing Purim Kattan ("little" Purim) on the 14 and 15 of Adar I (Feb. 24 and 25 on the Gregorian calendar.) (This holiday occurs every Judaic leap year, not just this one, of course.)

I vaguely recall a discussion in Talmud Megilla that explained that the reason the "real" Purim is moved to the 2nd Adar rather than the 1st is to make the miracle of Purim occur as close as possible to the miracle of Passover.

From further recollection, Shulchan Aruch states that on Purim Kattan, we do not recite Tachanun in the prayers, and there is a "suggestion" to make some type of small festive meal. (I don't know how many people actually make such a meal.)

I'm unaware of the Talmud or any other source mentioning giving any importance to Purim Kattan, and the Shulchan Aruch also doesn't seem to give a reason or source for it other than stating what to do on that day.

Why is it given any importance, and what is the earliest known source that mentions it?


texts: Beracha on hallel on in a shul where they dont make a beracha

texts: If an ashkenazi davens in a shul where the minhag is not to make a beracha on half hallel on rosh chodesh or the last 6 days of pesach, should they still make a beracha on hallel?


texts: How do we exercise free will when influenced on so many levels?

texts:
In Judaism, there is a concept of free will; but, from many sciences and probably our own experiences we know for a fact that many factors influence our decision-making process, and many of them affect us without us ever realizing.

The decision-making process is often susceptible to errors, fallacies, and biases. With so many factors which can disrupt this process, how does Judaism look to the decision-making process? We have free will; but, how does one overcome these factors which influence our decision-making in order to do good, to do the Will of G-d etc.?


texts: How is the body of a androginus or tumtum hung?

texts: If an androginus (person possessing both sex organs) or tumtum (person of unspecific gender) is punished by beis din for a capital case and then hung, how is the body displayed? Like a man (naked but genitals covered in front and facing the people) or a woman (naked but genitals covered and front and back and not facing the people) or entirely differently?


texts: Did King David really fast on alternate days?

texts:
Could you please let me know whether
King David fasted on alternate days? Have you got this tradition in Judaism? Any historical reference?


texts: How do we know that the revelation at Sinai was not a magician's trick?

texts:
As quoted in this answer:

  On the fiftieth day after they began counting the Omer--that is,
  fifty-one days after the Exodus, all of the Children of Israel, men,
  women and children, over two million people, stood at Mount Sinai and
  received the Torah amidst great miracles and heavenly fire. They saw
  no form or picture of G-d, but they saw many miracles that proved that
  G-d is the Creator of heaven and earth. They heard G-d's voice speak
  and command Moses to instruct the Children of Israel on how to prepare
  to receive the Torah. Then they heard G-d speaking directly to them,
  the Children of Israel, and commanding them to keep the Torah. The
  Children of Israel accepted the Torah and all its Commandments, and
  they said: "We agree to obey, even before we hear the actual
  Commandments."

We are told not to believe in miracles; how do we know that the voice of God at Sinai wasn't some magician's ploy to convert the masses and how do we know that the miracles that took place at Sinai were done by God and not some magician?


texts:
Who knows ninety?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Is it praiseworthy for each member of the seder to have all the required foods on his plate?

texts:
I was reading a Haggadah and it says that the head of the seder is the only one required to have a plate with all the necessary foods on it. Is it praiseworthy to have each member have all these foods on their own plates too?

Please cite sources.


texts:
How were Rabbonim chosen in Shetlach?

Was there an Election (like in Crown Heights), and if so, who were eligible to vote?
Was it all men were allowed, or just learned members of the community?


texts: Selah ~ Does it mean 'forever' 'certainly' 'basket' 'pause', 'yahoo', a kabbalistic meditative device, or none of the above?

texts:
Does anyone know a Jewish interpretation of "selah" in the psalms? Literally it seems to mean something about basket or hanging, but I don't know how this works into psalms.

Jewish sites say it may mean "forever", or "certainly" or even that it is a non-sense word like "Yahoo" or "Yeehah". Non-Jewish sites have it meaning musical direction. Thanks to anyone with insights or answers.

Rabbi Aryeh Kaplan, z'tl, made a case for the psalms being primarily meditative exercises. Could Selah be some sort of Kabbalistic device?


texts: Why is aleinu said twice: once at the end of Maariv, and then again at the end of Kiddush Levanah?


texts:
Rambam provides the different ways how a Jew could purchase a Canaanite slave.

  He may be acquired through the transfer of money, the transfer of a deed of purchase, the manifestation of one's ownership, a kinyan chalifin or by drawing him after oneself.

It sounds like he is already a Canaanite slave and you are purchasing him. But how does he initially become a Canaanite slave?
Or is this referring to a transaction between the Canaanite and the Jew in which the Canaanite is selling himself to the jew?


texts: Kissing tzitzit for full shma during "leolam yehey"

texts:
If one begins shacharit near sof zman kriat shema and is concerned that he not be able to say shema before sof zman kriat shema, he is supposed to say "full shema" during leolam yehey in the begining of shacharit. In this situation, should he kiss tzitzit and/or tefilin and should he say "emet" at the end?

EDIT: Hacham Gabriel answered the last part of the question. I'm still looking for an answer to the first part (Do you kiss tzitzit & tefilin or not?).


texts:
If I make a blessing in my kitchen, I can continue to eat in another part of my house without a new blessing (Mishnah Berurah 178:12 and Be'ur Halacha there).

Let's say I make a blessing in my kitchen (without intent to travel anywhere), and then I go into my garage, and get into my car.  While my car is still in the garage, I can continue eating under the same blessing.  Now let's say I drive my car out of my garage (and travel further than I could see from the location of my original blessing).  Does my blessing continue, since I am in the same car, or have I now changed venues?

What if I said the blessing originally while sitting in my car in my garage(without intent to travel), and then drove off?


texts: Is it only sheep that have a 30-day period between their periods of acceptability as a korban?

texts:
In Parah 1:3, we read:

כְּבָשִׂים, בְּנֵי שָׁנָה. וְאֵילִים, בְּנֵי שְׁתַּיִם. וְכֻלָּם מִיּוֹם לְיוֹם. בֶּן שְׁלשָׁה עָשָׂר חֹדֶשׁ אֵינוֹ כָשֵׁר לֹא לְאַיִל וְלֹא לְכֶבֶשׂ. רַבִּי טַרְפוֹן קוֹרֵהוּ פַּלְגָּס. בֶּן עַזַּאי קוֹרֵהוּ נוֹקֵד. רַבִּי יִשְׁמָעֵאל קוֹרֵהוּ פַּרְכָדִיגְמָא. [...]
Lambs no more than one year old, And rams no more than two years old. And all these years are reckoned from day to day. One that is thirteen months old is not valid, neither as a ram nor as a lamb. Rabbi Tarfon called it palges. Ben Azzai called it noked. Rabbi Ishmael called it parakhrigma. [...]

We see that there is a 30-day period where the animal is considered neither a lamb nor a ram. This in-between period is not listed when discussing a cow in Parah 1:1.
Does the 30 day in-between period hold also for cows, even though it's not stated? If no, why is there such a distinction?


texts: Why isn't restitution for a goat mentioned in Shemot 21:37?

texts:
My Artscroll English Tanach, Shemot 21:37 goes like this:

"If a man shall steal an ox, or a sheep or goat, and slaughter it or sell it, he shall pay five cattle in place of the ox, and four sheep in place of the sheep."

Why does it mention the restitution for the ox and the sheep but not the goat ?


texts: When you do Hagba - do you say V'Zos HaTorah?

texts: If you are the one who is doing Hagba - lifting up the Sefer Torah after Leining - (the Minhag is to point or to bow at the Torah when you say V'Zos HaTorah and it is impossible for the one doing Hagba to point or bow) do you still say V'Zos HaTorah?


texts: Bracha on food and drinks eaten between dairy/meat/fish?

texts:
I do not know the answer to this, even though it comes up every Shabbos.

My usual behavior is not to make a bracha on the glass of juice between fish and meat. I don't know if this is correct.

I certainly wouldn't know if it were correct if it were, say, a piece of bread between dairy and meat. (Would one make a blessing on this bread? Which blessing? I assume one would wash. Would one bentch? [Notably, the  standard advice--"eat some bread and wash on everything"--doesn't work.])

  Various considerations; please feel free to skip reading them:
  1. The idea that we make a new bracha on a l'chaim during the meal. (But it seems this is quite complicated, and may only apply
  to wine, and then only in some cases, possibly depending on the
  machshava during kiddush, and on whether one drank kiddush
  immediately.)
  2. More generally, the idea that we make a new bracha on anything (i.e., dessert) not considered part of the meal -- although this
  too seems to be really complicated.
  3. The idea that we don't make a bracha on liquids.
  4. The idea that we make a bracha on some liquids.
  5. The idea that the palate-cleanser is tafel to the meal. Even bread as a tafel (i.e., with salty fish) doesn't get a bracha. But
  does that apply here? And what if there's no [single] meal?
  6. The idea that we might have nutritional, taste or other benefit from the palate-cleanser, even if its primary purpose is to fulfill a
  halacha. (And even then--I've never heard of not making a bracha on
  something consumed to fulfill a halacha.)
  7. Wine/alcohol and bread, in particular, are sometimes deemed "important enough to get a bracha" in various situations. So if one
  were being used as a palate cleanser, maybe it would get a bracha.
  8. In deference to these authorities, maybe the best course to say shehakol on something else before the meal and drink less than a
  revi'is total to cleanse the palate. But how much is necessary to
  cleanse the palate? And what if the palate-cleanser is bread?
  9. Safek berachos lehakel. But I don't know about safek safeika berachos lehakel, which seems to apply to brachas on food,drink.
  (It would seem that in such a case, you could or even should make the
  bracha. {Or maybe not.}) But is a palate-cleanser "food"?
  11. Would having the palate cleanser in mind at the moment of kiddush and/or hamotzi definitely mean you wouldn't need a bracha
  later? And which one should it be -- kiddush or hamotzi? Does it
  depend on what you will use to clean your palate?
  12. Would @Cashcow 's suggestion here work -- to eat a bit of bread with your drink (and/or with your kinuach bread) thereby making
  it part of the meal?
  13. It seems that the Mishnah Berurah rules that palate-cleansers need a bracha. (But there is still the question of whether it is
  covered by Hamotzi/kiddush in the case of palate-cleansers consumed
  during a meal.)
  14. Vezot HaBracha (p. 72, chapter 8) rules that on fruit juice one doesn’t make a Bracha during the meal. (Also saw here that one doesn't on water, but that doesn't help much.)
  Sorry if it seems to be a lot of questions in one...I have no idea how to divide it


texts: Should I only make one Berachah, or should I make one on each different food?

texts:
When I was in "Pirchei" boys' youth groups as a child, at snack time I was taught to make a "Mezonos" on my cake, "Shehakol" on my drink, and "Haetz" on my sliced fruit. Then, at the end, the group leader always said "Al Hamichyah" for everyone and we all said "Borei Nefashos" together.

Over the years I've learned more and more, of course, and I've studied the laws of Berachoth and tried to apply them to my eating habits. But mostly I've followed this pattern except when I've eaten bread, in which case I've assumed (again, as I was taught as a child) that the bread exempts everything. For a few years I even made separate Berachoth on salad that had prominent pieces of food items of different varieties (ramen noodles would get Mezonoth; olives or cranberries would get Ha'Etz; lettuce and tomatoes, etc., would get HaAdamah; and if there was cheese or chicken pieces, they'd get SheHakol). I've since abandoned this and say HaAdamah on the entire salad - and I don't like ramen noodles anyway, so that's moot; ah, but croutons...

Now, of course, I've left out certain special Berachoth and certain "exception" cases, but is the way I was taught as a young child more or less the correct way? I continue to be baffled by the Halachoth that seem to contradict this, and unless the Halachoth are actually as muddled as they seem to be and have exception upon exception upon exception, I can't help but think that I was taught incorrectly (perhaps as a way of ensuring we all made and learned our Berachoth, we said everything?), and in my efforts to do it right I've ignored what I've learned later and stuck to what I was taught as a young child as the rule, and assumed everything else was the exception.

Bottom line: Should I just choose one food as the 'Ikar and exempt all the others?


texts: Why is it ok to pay the kids for the afikoman?

texts:
Most Pesach sedarim feature the afikoman hide-and-seek game; either the children steal it and ransom it back or the parents hide it and (in my experience) pay a prize to the child who finds it.  At most of the sedarim I've been to, this has been a cash payment.

Why is it ok to handle and transfer money on Pesach?  And does (or should) this custom change when Pesach is on Shabbat, as it will be this year?

This related question has a lot of good information about this ritual but does not address this aspect of it.


texts: Did the Pnei Menachem of Ger have a sharp sense of humor?

texts:
A Satmar Chossid relayed this story to me:

  The previous Gerer Rebbe had a policy that he did not want a newly married chatan to attend his Shabbat tisch during his 1st year of marriage. One Shabbat, he saw a chatan at the Shabbat tisch. The Rebbe walked up to him and gave him a a piece of kugel. Then, he said, "Here's a piece of kugel. Make 'shehakol'. Then go home to your wife and make 'borei nefashos'".

I think it's a great story! I can't verify its authenticity. But, I'm curious if the Rebbe was known for having such a sharp sense of humor.


texts: Did Jewish scholars acknowledge/appreciate classical music?

texts: Were there any Jewish scholars who, based on Jewish scholarship, acknowledged classical music (be it baroque to neo-classical) in a positive light and/or ever make mention of specific composers or pieces of music?


texts: Purchasing products that were not manufactured in a Torahdik manner?

texts:
Are there any restrictions on purchasing or using non-food products that were manufactured in violation of the Law? If so, on what grounds?

For example: A non-Jew manufactures a product, and, in doing so, he breaks one of the Noahide laws (as in Sheitelgate). May a Jew buy/use the product if he knows what happened? Or, suppose a Jew manufactures a product, and in doing so he transgresses one or more of the Commandments. Same thing--can we make use of that product?

I am also interested in the case of products in which the manufacturer himself did not specifically transgress a law, but the manufacture did not occur in a generally "torahdik" manner. Unfortunately, I cannot list any specific examples, but it certainly seems conceivable that this could occur.


texts:
Rabbi Ari Neuwirth in Parashat Nitzavim: Why a Song? says that Torah is called Shirah (Song) in our parsha because no mitzvos can be taken out and none can be added to our perfect Torah.

There is a Russian idiom "из песни слова не выкинешь", literally "one cannot throw a word out of song".

The meaning is that "when telling a story, one may not omit even unpleasant/unsavory details", or, more broadly, "a coherent structure loses its coherence when critical parts are removed".

Is there a Hebrew analogue of this expression?


texts: Tehillim 79 (1): G-d pours out his anger on wood and stone. Is this consolation in view of 79 (2 & 3)?

texts:
In Tehillim 79 (1) we read how HKB”H sent his anger on wood and stone (and by implication less on the people of Israel):

  A song of Asaph. O God! Nations have come into Your heritage, they
  have defiled Your Holy Temple, they have made Jerusalem into heaps.

Rabbi Yakov Haber's article quoting the medrash says that instead of destroying the Jewish people, Hashem poured out his wrath on sticks and stones.  But pesukim 2 and 3 read:

  They have given the corpses of Your servants as food to the birds of
  the heaven, the flesh of Your pious ones to the beasts of the earth.
         They have spilt their blood like water around Jerusalem, and no one buries [them].

So I do not see much of a consolation.

The difficulty can be resolved by saying that if the anger had not been on wood and stone then many more of Yisroel would have died. But this seems facile.

Is there a better resolution of the problem?


texts:
A bit of a childish question. Is it possible for God to change the past? or is it one of those things that are generally possible but in certain occasions will never happen?

I'm asking because of this (right column, 17 line from below):

  כי הנה הדברים העוברים שלא יהיו אינן נופלים תחת היכולת האלוהי

"… since the things that have already passed, to not be, does not fall under G-d's ability"

(R' Abarbanel discusses the notion of 'Mazel' and how it effects Israel (a person/a people. At this part he explains Rav's opinion [Shabat 116] and his proof of "Leave your astrology", which cannot be interpreted as "I can change what happened and you shall give birth".)

Is there another known reference to this?


texts:
According to Rav Yisrael Belsky (and based on the reasoning of Rav Yaakov Kaminetsky) toothpaste which contains non-kosher ingredients (such as animal-derived glycerin) is only kosher when the majority ingredients are inedible (which is typically no longer the case today). The Chicago Rabbinical Council (CRC) mentions that some authorities posit that since one would not eat or serve toothpaste, it does not need to be kosher. Seemingly accordingly, Rav Gedalia Schwartz of the CRC rules that toothpaste does not need to be kosher but should preferably not contain glycerin that might have been derived from animals. (The Orthodox Union, on the other hand, seems to consider the presence of glycerin to be more problematic.)

At the end of the day, even according to the most lenient view, is there any basis for the practice of giving toothpaste without a reliable hashgacha to infants and toddlers (whether with flouride or without) if they are not old enough to reliably spit it out?


texts: Can a man listen to a woman give a shiur (Torah class)? Does it matter if it's not in a class format — like, let's say it's on a CD?


texts: What is the prohibition in women attending immodest parties?

texts: Although females are not subject to the same prohibition as men, I am assuming that attending a party in which there are others immodestly dressed should also be a questionable environment for women. Is there any specific prohibition, besides constantly ensuring a kadosh environment?


texts: Common schach materials include: bamboo poles, other wooden poles or slats, reeds, corn stalks, bamboo mats.  Reeds and corn stalks are not always readily available.  Seeking ideas for inexpensive schach materials other than those commonly used. (URLs would be appreciated.)


texts:
Are there any Iyun sefarim on Taharos, either by topics or on the Mishna?
I am not looking for the commentaries printed with the Mishna.


texts: Tefillin smell after the paint has dried

texts: When i paint my tefillin batim with the paint. It has a certain type of smell. I just want to know how to get rid of the smell as it doesn't smell like natural leather as tefillin should smell like.


texts: What are the halakhic guidelines and limitations for using psukim from the Torah to heal illness?  Does it make a difference if the psuk is being used to heal a "spiritual" malady which is believed to be causing the physical one?  What if the psuk is being used as part of tikkun to rectify a sin which is causing the ailment?


texts: Answering kedusha differently to the kehilla?

texts: If one is praying a nusach which is different to the nusach that the shul is using, is it wrong to answer according to your own nusach?


texts:
Do modern Jews believe in a priesthood after the order of Melchisedec? Is there anything taught about it? From the Christian book of Hebrews 7:11:

  ...what further need was there that another priest should rise after
  the order of Melchisedec...

It appears that Paul is speaking about a concept that was familiar to Jews at the time.  Was there a Judaic group of priests "after the order of Melchisedec?"  Or was Paul introducing a Christian concept the ancient Jews would not have recognized from their own tradition?

Edit: I would like to extend my profound thanks and gratitude for everyone's patience and efforts to address my question.  I knew it would create some discomfort, but hoped the discussion would prevail as I have at no time meant to dishonor or disparage Judiasm in any way.  It should come to no surprise that I am Christian, and in my own studies I intentionally force myself to step back and try to see a larger picture than the one bequethed to me by my parents.  The links to references (even the words you have used) have provided me a rich trove of knowledge through which I may continue my studies.  A mere scratch on the surface to you, I am sure, but an entire landscape to study for me.


texts: I remember reading that you are supposed to pray by reading from a siddur -- that it is not OK to recite the prayers by heart.  Is this true?  If it is, what is the reason, given that in olden days there were no siddurim and people relied on their memory?


texts:
What does Yarmulka mean?
What does the word Yarmulka mean?


texts: Why would spring water or mineral water need a kosher certification?

texts:
Nearly every popular U.S. brand of spring or mineral water that I've seen has a kosher certification symbol on the bottle. Amonng them are Perrier and Saratoga (mineral / sparkling) and Poland Spring and Fiji (Spring Water).

All these brands are bottled at the "source" according to the label. Even without that labeling, it is just water, as far as I can tell. I'm unaware that any of these companies bottle anything else in their plant (I have been to the Saratoga plant, and they don't seem to bottle or have anything else) besides water.

What concerns are there that would require the certification?


texts: Many times I'm in Shul and don't have a place to sit for Tachanun. What's proper procedure in such cases?


texts: Say the is a man who chooses to fast on Bahab, where Selichos are said in between Shemoneh Esrei and Tachanun. Let's say he finishes Shemoneh Esrei and sees that he only has 15 minutes before he goes to work. Would it be preferable for him to say Selichos or to say Ashrei through HaYom Yom. If it'd be better for him to skip Selichos, can he say them later in the day?


texts: Is it asur to listen to a parrot which is a perfect mimic of a woman singing?

texts:
I know listening to a woman sing when she is married or a niddah in person is for sure asur.
I know Rabbi Moshe Feinstein says (O.C. vol 1, S 26) that in a theoretical case where she is unmarried and not a niddah it not asur (except of course for sensuous songs).
I also know most contemporary opinions say that listening to a recording of a woman who is asur to listen to (the married or niddah woman) is also asur if the listener knows what she looks like (and some opinions also say that it is asur even if the listener doesn't know what she looks like, but I am not asking about those).

However, I am confused about why it would be asur in the last case. The sound waves themselves aren't asur, because the same woman could sing the same song whether or not she is the theoretical unmarried non-niddah and produce the same spectrum sample when put through a digital audio converter or etched into a recording. (Or the memory of a parrot.)

So, consider the fairly absurd example of my question of the parrot. An African Gray can mimic a voice with amazing precision. It could imitate a woman singing. Is it asur to listen to a parrot that is imitating a forbidden woman singing? Are there any actual opinions one way or the other about such a case?

So is it asur to listen to something that can simply be associated with a forbidden woman? If so, then it should be asur to listen to the parrot and it should be asur to listen to a recording. If not and if it's only asur to hear what is directly coming out of the mouth of a forbidden woman, how could an MP3 player, which itself is certainly not a married niddah woman, be forbidden to listen to? If it's mutar to listen to the parrot and asur to listen to the MP3, what is the distinction if both cases are nothing more than disembodied reproductions of another's voice?


texts: How cold is too cold to sleep in the sukkah?

texts:
Rema writes in his commentary to the Tur (OC 639):

  והמרדכי בפרק הישן (סי' תשמא) כתב אבל העולם סמכו על דבר זה שיראים מן הצינה והוה כחולה שאין בו סכנה או כמצטער דפטורים מן הסוכה עכ"ל (עיין ב"י סימן תר"מ) ואפשר מזה נתפשט המנהג שרבים מקילים בשינת הסוכה ואף על גב דהטעם אינו מספיק שהרי ברוב המקומות אינו קר כל כך בימי הסוכות והיו יכולים לישן שם בכרים וכסתות.
  The Mordechai wrote "the people rely on their fear of the cold [to avoid sleeping in the Sukkah] because it gives them the status of a sick person not in mortal danger or that of one in pain who are exempt from the Sukkah." And perhaps this is why the custom developed to be lenient in this regard, although this reasoning is not sufficient because in most places it is not too cold around Sukkos time and they could sleep in the Sukkah with [extra] blankets and pillows.

In other words, he is not impressed with the argument that it is too cold to sleep in the Sukkah in his town because one can always "bundle up" by bringing along an extra blanket.

What was the temperature like around Sukkot time where Rema lived? How does this compare to temperatures in, say, New York City?


texts: What are some words commonly mispronounced? (Not by elision/reduction (like ה׳→אדְני) or assimilation (like תזכרו→תשׂכרו), but rather words that are pronounced wrong simply because that's how people think they should be pronounced.) I'm excluding from this request errors in stress (emphasis), as those are, alas, too numerous to list. I'm including, however, words mispronounced in a person's own dialect (הברה), though others would consider them correctly pronounced. And I mean any "Jewish" word: a word relevant to, and mispronounced in, Jewish life, be it Hebrew, Yiddish, Aramaic, or other.


texts: Mikraos Gedolos set of the entire Tanakh?

texts:
I will start by saying that I know nothing and must admit I was raised Christian. I had some curiosity as to why Christians are Christian when our guy that we are supposed to imitate and be like told us constantly to obey the law, that the law was perfect, and is very much presented as an Orthodox Jew.

It seemed to me that the character of Jesus was borderline obsessive about the Tanakh (Laws of Torah and quoting the prophetic books), and we basically ignore its teachings as a church to a great degree, and I have been told that Christian Old Testament's are not accurate in the first place.

Anyway, long story short this has lead me down a ridiculous rabbit hole that I am very glad to go down, but I have realized I will not understand the Tanakh as I would like without learning Biblical Hebrew.

I have started taking online classes, hardly, I should say I am in the process of starting, and I would like to purchase a complete Tanakh in as close to original form as possible. I have been told that Mikraos Gedolos Is where to turn but being as I do not speak Hebrew (yet), I know basically nothing, and I am not Jewish (yet, we’ll see where this journey takes me) I am having quite a time trying to find what to buy to use for studying as I move into understanding the text.

Hope I can get some answers!

(I also am beginning to get the feeling that the only way to live the life advised by the Jesus character I grew up with would be to convert to Orthodox Judaism, however I am very aware that that position would not be accepted by Orthodox Judaism or by the Christian Church, it just happens to be where I am at in understanding at this point in my journey.)


texts: Why does the verse in Tehillim (115,7) not say “they have hands…they have feet” similar to the previous verses?

texts: The verse in Tehillim (115,7) which we say in Hallel says: “Their hands - but they do not feel, their feet - but they do not walk.” But in the previous two verses it says “they have a mouth…they have eyes…they have ears…they have a nose”, so here too it should have said "they have hands…they have feet". Why is there a change of expression here?


texts: Understanding the dwelling of the Shechina

texts:
The Shechina, or Divine Presence, is mentioned as being present in a number of different situations in the Talmud:

When 1, 2, 3, 5, or 10 people sit and occupy themselves with Torah, (Avot 3:2,6, Ber 6a)
When 10 gather to pray, (Ber 6a)
When three sit as judges, (ibid)
with a sick man, specifically above his head in bed (Shab 12b)
Wherever Israel is exiled, (Meg 29a)

To name a few1.

Is the dwelling of the Divine Presence a perceivable experience? Do any sources discuss what palpable sentiments or energies in a given situation indicate the dwelling of the Shechina?

1. For English, see here


texts: Is it permitted to lick the adhesive on an envelope?

texts: While most stamps are now self-adhesive, most envelopes still require moistening the adhesive in order to seal it.  Is it a kashrus problem to lick the envelope's adhesive?


texts: What is a practical way of burning the Challah portion that is removed from dough? Wrapping it in foil and leaving it in the oven would produce too much smoke for my house.


texts: Is it still prohibited to raise sheep/goats in Eretz Yisrael?

texts: The Mishnah (Bava Kama 7) explicitly prohibits Jews from raising sheep and goats in Israel. This is echoed in Rambam. However, in modern-day Israel, many frum Jews raise sheep and goats (especially in yishuvim) and obtain kosher certification and I have never heard this be questioned. Why?


texts: visions and such of other religions-how does judaism view it?

texts:
every religion has visions of characters in their religion.this is most common among christians with near death experiences with The Nazarene,but buddhists meet amitabha and padmasambhava and go to purelands,hindu gurus meet vishnu,kali and shiva and go to their respective realms etc
are these negative forces playing a ruse?how does Judaism explain mystical experiences of other religions?what do the mekubbalim say about it?
of course Judaism has these experiences aswell.but how can these other religions have these experiences?
all these religions have logical or scriptural errors so a vision doesn't prove them true,but why would Hashem allow forces to mislead people like this?to create confusion?


texts: Why did Hashem offer the Torah to all the other nations?

texts:
Why did Hashem bother to ask all the other nations if they wanted to get the Torah when He knew they'd say no?  (See Midrash Sifri, Deuteronomy 343)

(I already know Hashem is beyond time)


texts: How does Judaism regard the different denominations of Christianity vis-a-vis Avoda Zara?

texts:
There's been lots of talk about whether Christianity is Avodah Zara.

Are there any distinctions between denominations, say which ones have more statues?


texts: Why do we not make a Bracha (e.g. every morning) on the mitzvah of honoring one's parents?


texts: Analysis of an answer to "Why does the Torah begin with the letter bet?"

texts:
Why does the Torah begin with the second letter, bet, rather than the first letter, aleph?  There are many answers, but let's focus on this one:

  Bet is the beginning of the word barukh (blessed), but aleph is the beginning of the word arur (cursed).  [Chagigah Y 2:1]

The problem is that there are many nice words that begin with aleph (ahavah, or love; achvah, or brotherhood), and many negative words that begin with bet (bechiah, or crying).

You would think that if you are going to use a certain method of explanation, you should use it always, not selectively.  Picking and choosing where to apply it can lead you to any pre-ordained conclusion, and does not make a compelling argument.

Is this addressed anywhere?


texts:
I'm having difficulty understanding Tamar's plan.

If she saw that she wasn't being given to Yehuda's youngest son why didn't she simply go to him and ask or demand to be married to Shelah? Furthermore, if Shelah has reached maturity why doesn't she go to him directly?

Did she have a 'plan b' if Yehuda had not opted to sleep with her when he thought she was a random prostitute?

If, for whatever reason, she feels she needs to deceive Yehuda, why does she wait until she is about to be killed to hint at who the father is? Why not reveal herself to Yehuda right away and explain her actions?


texts:
Going through Noach with the help of Rashi, there are 3 different systems of counting months.

From (Tishrei|Nisan) 1 2 3
From (Kisleiv|Sivan) when the rain stopped
From (Cheshvan|Iyar) when the rain started

Why does the Torah use three different systems of counting within a single narrative?  And why does it use each one in those particular places?


texts:
The Torah says:

וְשָׁמְר֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל אֶת־הַשַּׁבָּ֑ת לַעֲשׂ֧וֹת אֶת־הַשַּׁבָּ֛ת לְדֹרֹתָ֖ם בְּרִ֥ית עוֹלָֽם׃
בֵּינִ֗י וּבֵין֙ בְּנֵ֣י יִשְׂרָאֵ֔ל א֥וֹת הִ֖וא לְעֹלָ֑ם כִּי־שֵׁ֣שֶׁת יָמִ֗ים עָשָׂ֤ה יְהוָה֙ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָ֔רֶץ וּבַיּוֹם֙ הַשְּׁבִיעִ֔י שָׁבַ֖ת וַיִּנָּפַֽשׁ
– Therefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant.  It is a sign between Me and the children of Israel for ever; for in six days the Lord made heaven and earth, and on the seventh day He ceased from work and rested.’ [Ex. 31:17]

I remember hearing long ago that the phrase "beni uven bnei Israel – between Me and the children of Israel" must be recited or sung very fast, to reflect the fact that there is no daylight between us Jews and God.  (This is certainly done in the melodies I know.)  If such a teaching really does exist, does anybody have a source for it?
Here is the version we sang in Egypt, by yours truly (1988).


texts:
When Israel took vengeance on Midian they sent 12,000 troops (Numbers 31:4) and prevailed.  We aren't told how numerous Midian was, only that the spoils includes 32,000 virgin women (31:35).  This isn't enough information to go on, but it sounds like either Israel was outnumbered or Midian has some unusual proportions of virgins to non-virgins and women to men.

How numerous was the Midianite army?  If large, why didn't Moshe send more soldiers (he had them, per the recent census)?  Was there reason to believe that they would be an easy conquest (and maybe that's why Midian sent seducers first)?  A commander usually doesn't want to send unnecessary troops (they get tired and become tamei), but he wants to send enough.  What's going on in this case?


texts: Things that halacha prohibits because of danger

texts:
What are things brought down in Halacha that we do not do because of danger?

Although we cannot define the resultant danger in terms of medical science, we accept and adhere faithfully to our Sages' warning that eating fish and meat together is a danger (Pesachim 76b).


texts: What is significant about being eight days old from birth?

texts: We make a bris on the eighth day. A korban has to be eight days old before being brought on the mizbeach. The new moon according to many has to be eight days old from when its 'born' again till me make a brocho. What is the siginificance of the eighth day from birth, they must all have a similar reason. Although with a bris a reason is given that the mother who then becomes tahor can also join in, or becoming 'lmaalo', this cannot apply to the other cases, the moon is already 'lmaalo' at 'birth' and why should an animal become 'lmaalo'.There are many instances of 'eight' in the Jewish religion as other posts here have shown, and they could all have varied reasons. This question is pertaining specifically to eight days from birth.


texts: Many Ashknezaim follow the custom to have the strings tied between the knots 7 times, then 8 times, then 11 times, then 13 times. However, if one were to have tzitzit that were otherwise kosher but in between the knots it was tied a different amount (doesn't matter how many for the purposes of curiosity), would this still be a kosher pair of tzitzit, or would the pair be pasul if it was not tied 7/8/11/13?


texts: When a man rape a virgin, how much shall he pay?

texts:
https://gotquestions.org/Deuteronomy-22-28-29-marry-rapist.html

  Deuteronomy 22:28-29 “If a man meets a virgin who is not betrothed,
  and seizes her and lies with her, and they are found, then the man who
  lay with her shall give to the father of the young woman fifty shekels
  of silver, and she shall be his wife, because he has violated her. He
  may not divorce her all his days."

  Exodus 22:16-17 “If a man seduces a virgin who is not betrothed and
  lies with her, he shall give the bride price for her and make her his
  wife. If her father utterly refuses to give her to him, he shall pay
  money equal to the bride price for virgins."

Is it the full bride price or fifty shekels of silver?

What about if the bride price is 100 shekels?

Is the bride price decided by market mechanism, or by statues? I mean, prettier daughter, would command higher price right?

If the bride price is not statutory, how can the parents convince the judges that the man has to pay up more? By estimate just like any tort?

What about inflation? Do silver shekels inflate? Or should it be 100 shekels for all eternity. What happens latter when silvers are cheaper and virgins are scarce?

We have 3 possible sense of an answer here

What's the text truly mean? 50 shekels of silver or bride price. Which one is right
How it was actually implemented in ancient israel because it must be close to 1
How it should be implemented now if jews still follow torah

I mean all 3 senses of answers are fine.


texts:
I'll have to look up the source, but I've heard R' Nasan Maimon quote a story of the Baal Shem Tov following a leaf blowing down the road and describing to one of his chassidim what the precise purpose of that leaf was,and why it was traveling the way it was. Now I'm having fun engaging in a minor existential crisis.
Based on the broad theology around this principle of בשבילי נברא העולם writ both large and small--that is to say, on the macro, national and human level and the micro and individual level, the world and its machinations are designed entirely for us--are there any sefarim or books (e.g. the Maharal, the Mabit, R Yaakov Emden, Aryeh Kaplan) that discuss the relevance of the cosmos? The broad expanse of the universe, other galaxies and such, and how such vast and untouchable things affect our lives on any (physical) level, let alone with enough specificity that I can reconcile their existence vis a vis my own?
Alternatively, does anyone have a satisfying answer to that question?


texts: Should I follow the congregation if their view on prayers for Yom Ha'Atzma'ut is different than mine?

texts:
How should one go about davening in a minyan on yom haatzmaut when his custom is not to change davening?

My minyan does no tachanun and hallel without a bracha after shmona esreh.

Should I-

do everything like them? (al tifrosh min hatzibbur.  alt., it's not a big deal, just go with it)

do everything normal?  (meshaneh matbeah)

say tachanun but join in hallel or the responses?  (The tzibbur is praising Hashem for eretz Yisrael, how could you not?)

Precedents or Rabbinic quotes are appreciated.


texts: What to do when which side of the door to put the Mezuza on is unclear?

texts:
If someone has a house which has a room, and this room has two doors without a "heker tzir" (1) (like salon doors, or sliding doors, or no doors at all) and people walk into this room through one door as often as the other.

In other words, where there is no "heker tzir" and no "ikar tashmisho" on which side of the door do you put the mezuza?

(1) [the position of the mezuzah] is determined by the door-hinge. - This principle is called heker tzir (Menachot 33a).


texts: Is there a listing of all 248 members of the human body?

texts:
There are 248 positive commandments and this is reflected in the commonly stated idea that there are 248 (let's say "members") in the human body (commonly stated as bones). Though how it's translated (bones? limbs? members? other?), is another matter and perhaps for another question.

But I haven't seen a list. I think it is more likely there isn't a list, but I think there might be, and I am interested. Does it exist anywhere and if so, where?

Is there any listing of all 248 members of the human body?


texts: Why do we assume we are mostly from Judah (not mostly from Benjamin)?

texts:
I assumed that Benjamin was a decimated tribe after the Concubine at Gibeah incident and decided to build a MATLAB simulator to see whether with intermarriage with Judah, Benjamin would disappear (or find an equilibrium). When I looked for a reference point from which to start that has a figure for both Judah and Benjamin, I find Chronicles 2:14:7 in which Judah and Benjamin fields armies of 300K and 280K respectively against the Ethiopians.

Unless one says that Judah had a big draft dodging problem, the tribes appear to be approximately equal in size.

The only possible Biblical explanation is that when Sennacherib besieged Jerusalem, he killed or carried off the Benjaminites, but this is not written.

What is the official position on why we assume people aren't Benjaminites?


texts:
B"H
Hi
Every number has some significance in the Torah, so what then is special about the number 700 (represented by final noon according to one gematria system)?
Blessings and success


texts:
Is it prohibited to perform "taking a knee" for Black Lives Matter?
The question is about the action of taking the knee itself, not to support or rejection of the movement or its ideas. There is a strong presumption in Judaism that the action of kneeling is mostly reserved to doing it in front of G-d, e.g. ואנחנו כורעים ומשתחוים ומודים לפני מלך מלכי המלכים הקדוש ברוך הוא
So the question essentially is: how universal is that presumption? Does it matter that we are talking about genuflection and not full kneeling?
In addition, if the answer to the question above is affirmative, would it be permitted if one faces social ostracism? Or if one's livelihood is threatened (for example, if one fears firing or demotion)?
For completeness, what about if one is physically threatened to do it?


texts: Is there something like a daily or weekly reading of the Torah and/or Talmud? Where could they be found? Is there maybe a commentary about them too?


texts:
Can a mere thought break a commandment?  If so, and given that we can't help our thoughts, the Sages would have given us advice on how to fight them.  I could not find any such advice.  Here is what I found:

The Talmud says: Sinful thoughts are harder than sin (Hirhurei ‘averah kashu me’averah).  [Yoma 29a] Rashi explains: Ridding yourself of bad thoughts is more difficult than stopping yourself from committing bad actions. But Rambam sees it differently: We sin because of our animal side; but we think with what makes us greater than animals: Our mind. So a sinful thought is a worse offense than the sin itself. [Guide for the Perplexed 3:8]
The Talmud adds: When bad intention is followed by action, God combines it with the action and punishes both. When bad intention is not followed by action, God does not combine it with the action and there is therefore no punishment.  [Kiddushin 40a]
The Talmud also says: Rabbi Yehuda HaNasi said that a man should not have intercourse with one woman while thinking about another woman. Ravina said: This statement is necessary only if both women are his wives. [Nedarim 20b]

On Yom Kippur, we say we are sorry we had bad thoughts: "Al chet shechatanu lefanecha b'harhor ha-lev -- [We ask God’s forgiveness] for the sin that we have committed by sinful thoughts."

But none of this says clearly that bad thoughts break commandments.  Any other insights in the Sources?


texts: Asher Yatzar - Bircas HaShevach vs Bircas Hane'enin?

texts:
How do we define the bracha of Asher Yatzar?
Is it to be viewed as a bircas hashevach as the whole blessing praises Hashem's creation of the human body and the capacity to relieve oneself
Or, is it more correct to deem the bracha as a bircas hane'enin as one is clearly benefitting from the process of relieving themselves?


texts: Is "Reishit Ketzir" a holiday, half-holiday, regular day, or else?

texts:
In Leviticus 23:10, one encounters the term "Reishit Ketzirchem" (i.e. "Reishit Ketzir" = Beginning of Harvest). "Thus, one is permitted to proceed with the general harvest only after this omer has been reaped" [Sifthei Chachamim; Men. 71a], so quoted in Rashi.

What do the rabbis say about "Reishit Ketzir" (Beginning of Harvest)?

Namely:

Is it a holiday/chag, half-holiday, regular day, chol-moed, etc.?
Is it a part of Chag Pesach or of Chag Matzot or a stand-alone chag?

I would like to know if I am reading this correctly. Is it not written in Menachot.10 (for example) that ראשית קציר (Leviticus 23:10) was reaped by just one person on shabbat ("אֶחָד בְּשַׁבָּת וְאֶחָד בְּחֹל" Menachot.10), best occuring on the night of Nisan 16 ("מִצְוָתוֹ לִקְצֹר בַּלַּיְלָה" Menachot.10) and יום הנף took place on the morning of Nisan 16; and by afternoon of Nisan 16, the markets are full of harvest ("מִשֶּׁקָּרַב הָעֹמֶר, יוֹצְאִין וּמוֹצְאִין שׁוּק יְרוּשָׁלַיִם שֶׁהוּא מָלֵא קֶמַח וְקָלִי" Menachot.10)?

Additionally (if it helps):

Another phrase that has the word "Ketzir" is "Bikurey Ketzir" בכורי קציר , which is also known as "Chag Shavuoth" חג השבועות in Numbers 28:26. This is a commentary in Rashi:

  וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש: — [Menachos 84b]

My conclusion is:
If "Bikurey Ketzir" בכורי קציר (which occurs during Chag Shavuoth) is "Chag Shavuoth" (Numbers 28:26), then "Reishit Ketzir" ראשית קציר (which occurs during Chag Matzot) is "Chag Matzot" (Leviticus 23:6).


texts: Saying Tachanun if there is a Kallah in the ladies section

texts: The Minhag is not to say Tachanun in a Minyan where there is a Chasan present. Suppose a Kallah came to Shul (and there is no Chasan present) for Shacharis or Mincha and is in the ladies section, do the men say Tachanun?


texts: I wanted to Know where is the Convenant Box? In Most Holy Place There was Convenant Box but is it still there?


texts:
Maimonides (a.k.a: Harambam, or Rabbi Mosheh Ben Maimon), who was a well-known medieval physician and a philosopher, gave some useful (and common sense) pieces of advice about dieting:

Eat according to the stomach and not according to the eye.
Eat until you are 75% full instead of 100% full (= cannot eat another bite).

Now, I've lately thought of a dieting advice of my own that seems like Maimonides would have said, but am not sure this is the case:

Don't eat in haste. Eat in front of a table, well seated and concentrate on the food. Don't take it to the computer to eat next to it while doing something else.

My question is - did Maimonides indeed said it as well?

P.S: I was told that Muhammad (= the Muslim prophet) had originally given similar advice before Maimonides, and it may predate even Muhammad, but in this case I am interested in what Harambam said.


texts: Is there Biblical reference to the existence of Halachah Lemoshe Misinai?

texts:
The definition of the Law(s) of Moses Misnai in WIKI from the Talmudic Encyclopedia (see also here):

  A Law given to Moses at Sinai refers to a halakhic law for which there is no biblical reference or source, but rather was passed down orally as teaching originating from Moses at Sinai. Such teachings have not been derived from any Talmudical hermeneutics, but known solely from the Jewish tradition.

While their very existence sounds weird [to me], that the Almighty found some very basic Halochos unworthy of being even hinted in the Torah, that should at least cover the basic Halochos, but at least the fact that those Halochos exist, that G-d passed some undocumented Halochos to Moses must be explicit in the Torah, IMHO.

I would compare it to what the Sages alluded in "לא בשמים היא" for their own authority to develop the Oral Tradition - we might not trust the Sages but at least it looks like the Torah "explicitly" allowed to do so.

Where does the Torah hint that there are Halochos not referenced by it in any reasonable way?


texts: List of Mitzvot Kiyumis? (ie voluntary/ conditional mitzvot)

texts:
Does a list of Mitzvot Kiyumis (voluntary/ conditional mitzvot) exist? Some examples I remember learning:

Vilna Gaon (Ma'aseh Rav 185)- Eating Matzah the last 7 days of Pesach
Rav Moshe Feinstein zt”l (Igros Moshe E.H. 102 1)- Mitzvah to live in Eretz Yisrael
I've also heard Tzitzit mentioned as well.

Does such a list exist? If not should we make a wiki?

1 couldn't find the teshuva online but saw it cited several places, including this OU Torah article


texts: Sources for retracting an incorrect statement

texts:
Is it brought down anywhere, something to the effect that if one realizes he was incorrect in a matter (can be a Torah-related matter, or a secular matter), he must retract his statement?

Preferably, I am looking for a source in Tanach, Mishna, or Gemara.