texts: What is the case of a burning thrown object?

texts:
The mishnah in Shabbos (102a) states that if one throws an object on Shabbos, forgetting that it's Shabbos, and it never reaches its intended target, he is not liable. One of the examples given is an object which is burned before it lands.

What is the case? If it's on fire before he throws it, it should be a life-and-death situation for which one is not liable - even for intentionally breaking Shabbos, and certainly if he forgot that it was Shabbos.

If it was on fire after he let go of it, then still, what is the case? Regardless of if the fire was from someone who knew it was Shabbos, someone who didn't know it was Shabbos, a fire that was conveniently placed there, or a random cow that was running wild because it was on fire, if the object is extremely air resistant, there's no chance that it could have been thrown (you try throwing a flat sheet of paper). If the object is able to be thrown, from as far as I'm able to tell, assuming the objet is able to be burned, it will always hit the ground before it finishes burning.

So what is the case of the Mishnah where someone throws something and it's burned before it hits the ground?


texts: Were Sephardic/Ashkenazic positions on women influenced by Muslim/Christian surroundings?

texts:
The majority of Ashkenazic communities hail from (majority-Christian) Eastern Europe, while most Sephardic communities come from the (majority-Muslim) Middle East and North Africa.

Islam seems to take a rather strict view on the role of women. According to a strict interpretation (such as is followed in modern-day Saudi Arabia), women are not allowed to leave the house on their own, must be (fully) covered, and are generally required to submit to their "dominant male".

Christianity gives women some more free reign. From https://en.wikipedia.org/wiki/Women_in_Christianity#Women_in_church_history, it appears that while women historically were not appointed to high positions, they were certainly considered people in their own right, and did not have the restrictions mentioned above. See also What is the source for Rav Soloveitchik's assertion that 1st Century Christians introduced mixed seating for prayers?

Now that we've clarified some of the surrounding culture, let's move on to the Jewish sources.

The classic position held by Ashkenazim is that even if women are exempt, they are still allowed to make the bracha. Sefardic poskim hold that she should not make the bracha. The classic source for this is SA OC 17:2, where the Rama has to point out that women should say the bracha on tzitzit.

(Interestingly, this position seems to be sort of reversed when it comes to women wearing tefillin - Ashkenazim discourage them from wearing it (while still allowing the bracha if she does), while Sephardim don't discourage it (but also without allowing a bracha).)

I don't have a source for this, but i have heard that while Ashkenazi women are supposed to follow the standard text of davening, Sfardi women just make up a prayer from the heart once a day.

Based on the two things i just mentioned, and there are probably more, it seems that Ashkenazi women take a bigger role in communal/religious life than Sfardi women.

Are there any sources that indicate that the positions on women were influenced by the surrounding culture?


texts: Is there a problem with buying a Christian a Christmas gift?

texts:
To make the question easier, suppose that the recipient of the Christmas gift is a devout Christian who actually celebrates for religious reasons.

Potentially there are several issues with buying a Christmas gift for such a person:

It is forbidden to benefit from anything related to idolatry, because of “Do not bring the abomination to your house” and “Let nothing from the Cherem cling to your hand.” (See Rambam, Avodah Zarah 7:2)
One is prohibited to do business with idolaters near their festivals (AZ 2a). There are two reasons brought (ibid. 6a, as explained by Rashi):

The non-Jew will thank his gods (a violation on the Jew’s part of “the name of other gods...may not be heard on your account”)
The non-Jew will use the object for his idolatrous service (a violation on the Jew’s part of Lifnei Iveir, causing another to sin)

Christianity, according to some is considered Shituf, serving Hashem along with an idol, and is only prohibited for Jews, not non-Jews. I’d imagine that the Lifnei Iveir issue would therefore not apply, and I would imagine that “the name of other gods...may not be heard on your account” would apply.

Would there be an additional prohibition because of possession of idolatrous items? On the one hand, Christianity is idolatry for Jews, and so it might be prohibited. On the other hand, it’s not idolatry for its recipient, and since it’s intended for that Christian, perhaps it would be permitted.


texts: Going to a mekubal to check out a shidduch

texts:
Some people go to Hassidic Rebbes or Mekubalim to give them the names of both sides of a potential shidduch to see if the names match. Are these Rabbis actually able look at the names and "see" if it will be a good shidduch? How do they do this?

To clarify, I am not looking for anecdotal evidence.


texts: Why is it not considered causing Bitul Torah if I invite Roshei Yeshivos to my wedding- let alone that not all will receive a recital of Berochos?


texts: Did Rashi issue any halachic rulings?  (Examples?)  Or did he simply provide useful and succinct explanations, drawn from the Sources, for those studying Torah?


texts:
The following is a quote from the Shulchan Aruch:

  הלכות ראש השנה-סימן תקצו -
  תשלום תקיעות לאחר התפלה, ובו סעיף אחד

  א. לאחר תפלה מריעים תרועה גדולה בלא תקיעה. הגה: ויש מקומות נוהגין לחזור ולתקוע שלשים קולות (מנהגים ישנים) ולאחר שיצאו בזה שוב אין לתקוע עוד בחנם אבל קטן אפילו הגיע לחינוך מותר לומר לו שיתקע (המגיד פרק ב' מהלכות שופר) ומותר לו לתקוע כל היום (אור זרוע דראש השנה):

Here's what the Mishna Berurah writes:

  {ג} אין לתקוע עוד וכו' - דכיון שא"צ הוי ככל שאר יו"ט שאסור לתקוע משום שבות. ועיין בט"ז שדעתו דיו"ט של ר"ה אינו דומה לשאר יו"ט בזה אבל רוב האחרונים הסכימו לאסור כדברי הרמ"א. ולענין טלטול לכו"ע שרי כל היום דהא ראוי לתקוע בו להוציא אחרים שלא יצאו עדיין:
  {ד} בחנם - וגם אסור להוציא השופר כשא"צ לתקוע דהוי הוצאה שלא לצורך ועיין סימן תקי"ח ס"א בהג"ה ואפילו מי שיתקע ביום שני אסור לתקוע בראשון להתלמד:
  {ה} מותר לומר לו שיתקע - היינו אף להשתדל ללמדו אופן התקיעות ואפילו אחר שאינו אביו משמע דמותר בזה דמחנך לקטן:
  {ו} כל היום - אקטן קאי דאילו גדול הא כבר כתב דאין לתקוע עוד בחנם:

In a nutshell, an adult has a certain amount of shofar blasts he may perform, after which he may not blow any more, because of a shvus not to blow. A child however may continue blowing and we call this Chinuch. The achronim
I.e. the Taz mentioned in the Mishna Berurah,  address the fact that this chinuch of blowing outweighs whatever issue it is that underlies the shvus not to use the shofar.

Here's my question. How is this Chinuch? Consider a child eating Matzah. How many kizaism will he eat before we say that is no longer Chinuch? The child in our case blew five hundred shofar blasts and those were all considered chinuch, are fifty kizeisim all chinuch too? I could give more examples along this line of thought, but I'm sure you got the point.


texts:
Here's what we know about Mr. Black, from Dr Seuss's Hop on Pop:

He has a frock, black hat, and beard. (image)
He comes back from "out of town" with Mr. Brown; implying Mr. Black lives outside of New York. (image)
He eats a "snack" with Mr. Brown and Pup that includes a sandwich, which means he must hold of "mezonos bread". (image)

He seems pretty frum, but how many frum Jews live "out of town" anyways? And the consensus of poskim is against mezonos bread [citation needed]. What subgroup could he possibly belong to?

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


texts: Meaning of מעשה אבות סימן לבנים

texts:
I have heard the phrase מעשה אבות סימן לבנים (Don't recall its source).

Does it mean:

The actions that our forefathers performed serve as signs for the children's actions (I.e. - we should emulate their behavior)?
Whatever events occurred to our forefathers serve as signs of future events that will happen to the children (us)

Can it mean both? We have seen cases in the Torah, esp. Breishit where 2 is true. For examples:

Rivka loved the youngest child, Ya'akov and Ya'akov loved the "youngest" (almost) child, Yoseph.

Ya'akovand Yosef were away from their families for many years.


texts: what is the source of reciting ledovid boruch

texts:
What is the source for reciting ledovid boruch and lamnazeach at mozei shabbes before mairiv?

In the mishna berurah it is only cited as minhag but without a source.


texts: What do sukkahmobiles use for schach, and how do they keep it fastened? Also, are they able to drive the sukkahmobile without the schach falling off?  (If you allow cable-ties you're all set, but if not ...)


texts:
Picture a razor, similar to the one shown below:

It's a Merkur #180 model. If you can tell from the picture, the bottom part of the razor protects the skin against the blade. Nonetheless, the blade can touch the skin.

When one uses it, his face looks identical to when one uses a non-lift-and-cut electronic razor. I even think it leaves more stubble.

My question is: would a razor be kosher to use if it leaves some amount of stubble?


texts: What happened to HaShem loves the righteous?

texts:
This is part of a series of questions regarding the Braisa in Avos d'Rebbi Nassan 16:2 that lists how Yosef HaTzaddik, R' Tzadok, R' Akiva, and R' Eliezer HaGadol were able to overcome their inclination to sin.

In telling over Yosef's story, the Braisa says that Potiphar's wife would threaten him daily, and Yosef would continue ignoring her, quoting a passuk in Tehillim 146 to illustrate his emunah.

  She said to him, "I will lock you in prison [if you don't sin]." He said to her, "HaShem releases the bound" (v. 7).

  She said to him, "I will gouge out your eyes." He said to her, "HaShem gives sight to the blind" (ibid.).

  ...

  She said to him, "I will make you wicked." He said to her, "Hashem loves the righteous" (v. 8).

  She said to him, "I will make you a non-Jew." He said to her, "HaShem guards the strangers" (v. 9).

The Binyan Yehoshua explains that "I will make you wicked" means I will slander you such that everyone believes you are wicked. Since he was righteous, though, HaShem would protect him from her slander.

Well, ultimately that's what she did, and we know where that landed him. So what happened to "HaShem loves the righteous"?


texts: Which letters can be exchanged in a gematria/notarikon?

texts: So, for instance, the rabbis would sometimes count hei (ה) as if it were chet (ח) (as in, yShabbat 7:2). Are there other letters that you are allowed to switch when computing a gematria or deriving a notarikon? Do we ever get an explanation of why these letters can be exchanged for one another?


texts: Why do we say הנותן ליעף כח with Hashem's Name?

texts:
The Rema rules in OC 225:2:

  יש אומרים מי שנעשה בנו בר מצוה יברך בא"י אמ"ה שפטרני מעונשו של זה וטוב לברך בלא שם ומלכות

  Some say that one whose son becomes a Bar Mitzvah should make a blessing of "Blessed are You, Hashem, our G-d, King of the world, Who exempted me from the punishment of this one." It is good to make the blessing without Hashem's Name or kingship.

Mishnah Berurah ad. loc. §8 explains:

  משום שלא הוזכרה ברכה זו בגמרא

  Because this blessing was not mentioned in the Gemara.

Yet in OC 46:6, the Shulchan Aruch and Rema write:

  יש נוהגין לברך הנותן ליעף כח ואין דבריהם נראים: הגה אך מנהג פשוט בבני אשכנזים לאומרה

  Some have the custom to make the blessing of "Who gives strength to the weary," but their words do not appear correct. Rema: But the prevalent custom among Ashkenazim is to say it.

And the Mishnah Berurah there writes (§22):

  ר"ל בהזכרת שם ומלכות

  That is to say, with a mention of Hashem's Name and kingship

This latter blessing isn't mentioned in the Gemara, either. Why do we make this blessing with Hashem's Name yet omit it by a Bar Mitzvah?


texts:
In Vayikra 19:27, the Passuk says ולא תשחית את פאת זקנך - "and you shall not destroy the edge of your beard". I believe it says in Meseches Makkot (3:5) that this Passuk refers to 5 edges of the beard (or something to that effect).

Do we know where these 5 edges are?
Where are they?
Are there any places on the face that we know can definitely be shaved by a razor?


texts: Does a non-Jew need to check their lettuce for infestation. The thrips and other insects there may very well be alive. Would that violate "aver min hachai"?


texts: There is a mitzvah to escort a traveler along their way. Does this mitzvah apply to escorting a non-Jewish traveler or guest as well?


texts: Tehiat Hametim - when is this first alluded?

texts: Where in Torah is the first allusion regarding tehiat hametim (revival of the dead)? Please provide sources from Chazal to explain the allusion.


texts: I've seen people kiss an aron kodesh (cabinet holding Torah scrolls) when they approach it and, if they were standing near it, before they leave it. Does this have any written source; or, are there known instances of authoritative individuals' having done (or advised) thus?


texts:
Rashi on Genesis 47:31 says:

  וישתחו ישראל: תעלא בעידניה סגיד ליה:

  and Israel prostrated himself: [Although the lion is king] when it is
  the time of the fox, bow down to him. — [from Meg. 16b]

What exactly does Rashi mean here?

I looked up the Gemara [Megilla 16b] , but there I only found that comparing Yosef to a fox is ok in comparison to Yaakov (as apposed to calling him a fox in comparison to his brothers)

This seems to imply that the fox is sometimes the greatest of animals (not sure where the lion part comes from as it doesn't appear in the Hebrew) and that is why (in the nimshal) even Yaakov bowed to Yosef.

My question is: Is this a known fact that the fox is sometimes greatest animal. If so - when?


texts: Recently I met someone who told me there are those that specifically only use a non serrated Challa knife at the Shabbos meal. I was wondering if there is a source that discusses this and what is the reason?


texts: I remember hearing that one should not pray with ones hands in their pockets because its considered haughty. Is there a source for this concept,or is it made up?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Writing down Torah she'beal peh for personal use before the Tannaic period

texts:
Before the ruling was given that allowed the oral component of the Torah to be written down, what exactly was permitted and what was not permitted?

More specifically, I would like to know if an individual could write down the oral law or parts of it for his own personal use?


texts: Why didn't Abraham try to persuade Sodom people to repent and regret for their sins?

texts: It is known that Abraham was strong spiritually and physically. He won the war of the four kings. He was afraid of nothing but G-d. It is also known that Abraham tried to ask for mercy and tried to convince G-d not to destroy Sodom. Why didn't Abraham try to convince Sodom people to repent and regret for what they did. There could have been even a minor chance that the people change their behavior and Sodom could have been saved. Only after failing to convince them he could ask G-d for mercy? In addition, why didn't he ask G-d to give him chance to try to convince them to regret?


texts: choson and kallah a week before their wedding

texts: There seems to be a commonly accepted מנהג for a חתן and כלה not to see each other the week before their wedding. When did this מנהג start? What is the reason for this מנהג? Are there any exceptions? (cases where the חתן and כלה should be seeing each other during that time)


texts:
On Purim, many of us wear/wore costumes, at least for the night of the 14th/15th.
In the spirit of this, I would like to know the zman for donning one's costume for Purim. What is it?

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


texts: Why does the Rambam begin Hilchos Ishus with what marriage was before Matan Torah?

texts:
Why does the Rambam begin Hilchos Ishus with a history lesson of what marriage looked like before Matan Torah?

קֹדֶם מַתַּן תּוֹרָה הָיָה אָדָם פּוֹגֵעַ אִשָּׁה בַּשּׁוּק אִם רָצָה הוּא וְהִיא לִשָּׂא אוֹתָהּ מַכְנִיסָהּ לְתוֹךְ בֵּיתוֹ וּבוֹעֲלָהּ בֵּינוֹ לְבֵין עַצְמוֹ וְתִהְיֶה לוֹ לְאִשָּׁה. כֵּיוָן שֶׁנִּתְּנָה תּוֹרָה נִצְטַוּוּ יִשְׂרָאֵל שֶׁאִם יִרְצֶה הָאִישׁ לִשָּׂא אִשָּׁה יִקְנֶה אוֹתָהּ תְּחִלָּה בִּפְנֵי עֵדִים וְאַחַר כָּךְ תִּהְיֶה לוֹ לְאִשָּׁה שֶׁנֶּאֱמַר (דברים כב יג) "כִּי יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ":
Before the giving of the Torah, it would be that if a man happened upon a woman in the marketplace and they wanted to marry each other, he would bring her into his house and consummate the marriage between them privately, and she would be his wife. Once the Torah was given, Israel was commanded that if a man wanted to marry a woman, he would acquire her first through witnesses, and afterwards she would be his wife, as it says, "When a man takes a woman and comes (sleeps with) to her..." (Deuteronomy 22:13).

What Halacha is the Rambam trying to teach us?
Please cite a source.


texts: Do decentralized arbitration markets satisfy mitzvah to set up courts?

texts:
Do decentralized arbitration markets like Aragon satisfy the noahide mitzvah to set up courts?

Context: Aragon is a decentralized arbitration market, rather than being tied to any one nation-state it is borderless, blockchain-based and Internet-native. Anyone can participate and become an arbitrator(judge) and anyone can submit their dispute to the market(court). The mechanism for deciding disputes is a novel Schelling, stake-based mechanism, I presume this has bearing on it's halachic status.

https://aragon.org/network

Aragon bills itself as "the first Digital Jurisdiction". But it's very likely that several "competitors" will pop up.

Perhaps an additional question: what bearing, if any, could systems like Aragon have on rabbinical courts?


texts: The chassan giving berachos on the day of his wedding

texts:
I heard from someone that the chasan - on the day of his chuppah - can give unmarried bochurim a berachah to find a shidduch.

Is there a source for this?


texts: Lighting a menorah in a no-flame environment

texts:
Many institutions where people sleep are no-flame environments.  For instance, hospitals have oxygen. Hotels have very sensitive smoke detectors.

How does one fulfill the mitzvah of lighting the menorah when in such a place?

(One year, I traveled on Chanukah and I lit outside the door of my hotel room, but that may not be possible for many hotels.


texts: Why is המחזיר אבידה לכותי singled out?

texts:
The Gemara, Sanhedrin 76b, states that "one who returns a lost object to a כותי (or, per the marginal notes there, גוי) is censured by the Torah. Rashi there explains: "He is thereby equating the כותי with the Jew, and demonstrates that he does not consider returning a lost object to be the subject of his Creator's commandment, since he is returning it even to a כותי, about whom he wasn't commanded."

Now, whether this rule applies nowadays, and to whom, is a whole other issue which I'm not getting into right now. My question is simply this: We know that there are other Torah laws in which similar distinctions are drawn - for example, the mitzvah to lend to a Jew without interest (as contrasted with a non-Jew), or the rules of לא מורידין ולא מעלין (Avodah Zarah 26a-b and from there in Choshen Mishpat 425:5). So why does the Gemara single out "returning a lost object" more than any of these?


texts: How can I find meaning in saying selichot?

texts:
I have always had a problem connecting with the selichot. In my shul they are said in a very rushed, impassionate fashion, mainly due to the need for people to get to work. I don't understand most of what I'm saying, and I don't have the time or, frankly, the inclination to read through the English translation of each day.

I am looking for practical advice on how to make saying selichos more meaningful.


texts:
How does the gingerbread man deal with the Issur of Chametz on Pesach, if he's made of leavened flour? Does he sell himself to a Goy? Doesn't this defeat the purpose of being free on Pesach, of Cheirus?

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


texts: Where is the root A-D-N (Alef-Dalet-Nun) used as a verb?

texts:
Where can one read where the verb A-D-N (Alef-Dalet-Nun) is used?

(My understanding is that Hebrew nouns come from Hebrew verbs. I am just curious to read the verb uses of the root word of "ADoN". If one can not find it in the TaNaKH, then other sources, such as Talmudic Hebrew would do. Regardless whether Hebrew nouns come from Hebrew verbs or not, I am still interested in the answer to my question.)


texts:
In nussach sefard in Tachanun after Oshamnu, is the tefillah kel erech apayim atah uva'al horachamin nikraisah.

what is the source for this tefillah ?


texts:
What are the rules of negia as it relates to stepsons or stepdaughters?

For instance, may a Jewish (not Orthodox) stepmother hug her son (Orthodox) at his weddding?


texts: It seems pretty obvious that gentiles shouldn't make Berachoth on any Mitzvoth (their 7 aren't exactly ritualistic, and they were not commanded in the rest of ours). But are there any Berachoth that they may/should say? Perhaps Nehenin (foods, scents) or Shevah (praises)? Maybe Shehehiyanu on certain occasions? Maybe even a judge who presides over a case (since they are commanded to have a justice system, which he is implementing)?


texts: R' Yehoshua Ben Levi -- A Tanna or an Amorah?

texts:
I had always assumed that R' Yehoshua Ben Levi was an Amorah. However, we know he is quoted in the mishnah in Avos (Perek 6 Mishnah 2. Which is really a braisa, not a mishnah, but still a Tannaic source).

Are there any discussions about this (either way): if R' Yehoshua Ben Levi was a Tanna or an Amorah?


texts: How does Judaism answer the problem of evil?

texts:
I would think that after the great amount of suffering the Jews had to suffer in the 20th century a whole lot of them had to review how the deity they believed in could let what was happening to them happen.

I would be curious as to how Judaism in a general sense answer this question and specific how it was answered post WW2?


texts: If a wealthy woman wishes to marry a man but disallow him from using her estate and money, is there a halachic clause that would allow her to do so?  If she became wealthy after marriage, can she disallow her husband from making use of the estate she acquired?


texts: Why was Esav so angry at yaakov for stealing the bracha even though it was over 20 years since he saw him?


texts: Sources for a Pshetel on the topic a kattan washed and ate a seudah and became a gadol during the seudah

texts: I am trying to work with my son on his Pshetel on the topic: If a 12 year old boy washed for a seudah and during the seduah it became night and now the boy is 13 and is a gadol, may he lead the bentching as part of a "mezuman"?    We need some sources for an analysis of this question:  What is the chiyuv of a katan vs. a gadol; is this similar to the question of yaaleh vyavo when rosh chodesh occurs during a seudah or is it different because here we are talking about a change in the person, not the zman, etc. etc.


texts:
Some haggados print sefiras haomer for the second night (outside Israel) at some point in Nirtzah, for people who didn't already count during Maariv.  I've seen it after חסל סדור פסח, after אדיר הוא, and in many haggados not at all.  I may have also seen it after ואמרתם זבח פסח but I'm not 100% sure.

Is there a reason why printers chose those particular places?


texts:
What are the parameters for taking a shower during the 9-day period between Rosh Chodesh Av and Tisha Bav? Namely:

When is one allowed to?
When doing so what water temperature should it be set on?
Can one use soap or shampoo?


texts:
How many instances of Kere and Ketiv appear within the TaNaKh?
And are there any sources that list every verse in which they occur?
And what are the underlying reasons for differences in count?

For example, this states there are 1359 instances, but it also states:

But the number is larger...


texts: I’ve heard before that the kedushah of the beis hamikdash went into the kosel when it was destroyed, anyone know of a source? Any other sources of the kedushah/value of the kosel in general?


texts: How will the next Sanhedrin function if we lost the original Semicha?

texts:
Many functions of the Sanhedrin require the group of rabbis descended from an unbroken chain of Semicha from the time of Moshe.

For example I read in Eliyahu Ki Tov's Sefer Hatoda'ah that sanctification of the new moon (Rosh Hodesh) is only done by such a Sanhedrin.

I assume that at this point, we have no way of knowing which rabbis have this chain of semicha.

Thus, when the next Temple is built and a Sanhedrin is re-established, how will they be able to fulfill their duties without this requirement? Or, will, for some reason, this requirement no longer be needed?


texts: Why is emphasis put on the sparing of the Jewish people at Makas Bechoros more than at any of the other Makos?

texts:
Shmos 12:27 --------------- שמות יב כז

  וַאֲמַרְתֶּ֡ם זֶֽבַח־פֶּ֨סַח ה֜וּא לַֽיהוָ֗ה אֲשֶׁ֣ר פָּ֠סַח
  עַל־בָּתֵּ֤י בְנֵֽי־יִשְׂרָאֵל֙ בְּמִצְרַ֔יִם בְּנָגְפּ֥וֹ
  אֶת־מִצְרַ֖יִם וְאֶת־בָּתֵּ֣ינוּ הִצִּ֑יל...׃

  And you shall say, ‘It is the passover sacrifice to the LORD, because
  He passed over the houses of the Israelites in Egypt when He smote the
  Egyptians, but saved our houses..

The pasuk tells us that The korban Pesach was brought for, and called so - (and so too is called (by chazal) the name of the Holiday itself), because Hashem was "poseach" (which means either skipped over or had mercy on, or let escape, depending on different meforshim (commetaries), and did not kill the firstborn sons of the Jew during Makas B'choros (plague of the firstborn) when he killed the firstborn sons of the Mitzrim (Eygyptians).

As the pasuk says (ibid 23 - פסוק כג)

    וְעָבַ֣ר יְהוָה֮ לִנְגֹּ֣ף אֶת־מִצְרַיִם֒ וְרָאָ֤ה אֶת־הַדָּם֙

  עַל־הַמַּשְׁק֔וֹף וְעַ֖ל שְׁתֵּ֣י הַמְּזוּזֹ֑ת וּפָסַ֤ח יְהוָה֙
  עַל־הַפֶּ֔תַח וְלֹ֤א יִתֵּן֙ הַמַּשְׁחִ֔ית לָבֹ֥א אֶל־בָּתֵּיכֶ֖ם
  לִנְגֹּֽף׃

  For when the LORD goes through to smite the Egyptians, He will see the
  blood on the lintel and the two doorposts, and the LORD will pass over
  the door and not let the Destroyer enter and smite your home.

Question: Why is so much emphasis put on the saving/sparing of the Jewish people specifically at Makas Bechoros more than at any one of the other Makos which also affected only the Mitzrim and not the Jews?

I would even go further and say that there were other Makos at which sparing the Jews from being smitten was a greater wonder and miracle than that of Makas B'choros. for example, Makas Arov, the plauge of wild animals. When there are many wild animals roaming the city, and they stay away from any Jewish person, that is quite a wonder. Also Makas Arbeh, The locust, where huge throngs of locust cover the cities and eat every drop of vegetation of any kind belonging to the Mitzrim, and they selectively spare anything beolonging to a Jew. This phenominon is quite evident during other Makos also.

At Makos B'choros there was no desease or epidemic going on which may have been contracted by some Jewish people along the way. It was totally like what the Israeli Mosad calls "chisul m'mukad" "pointedly targeted elimination", where each specific target is pointed out and exclusivly eliminated.

[Although chazal tell us, in regard to Makas B'choros "כיון שניתן רשות למשחית אינו מבחין בין צדיק לרשע" -  once permission is given to the destroying angel, he makes no distinction between righteous and wicked - But this was avoided by the Jews not leaving their homes during Makos B'choros. (see RASHI ibid 12:22, together with the fact that Hashm did not allow the Malach Hamoves, the Angel of death, to go out on his own that night but accompanied him on this mission of this targeted elimination. (see Da'as Z'keinim, and Chizkuni).

So, why is all the excitement about the posachti/saving/sparing the Jews at Makas B'choros more than at any of the other Makos, when the same took place during the other Makos, and is seemingly even more pointworthy?


texts:
It is known that Shalom is a name of Hashem, thus it is forbidden to say it as salutation in some places.
And also, to not write it in a letter, because the risk of the receiver throwing it to the bin.

But what with the English word "peace"?

(An example: to avoid thinking on Torah in the closets, I once tried to read in a fat historical book there, but this word was appearing at very high frequency! No far from every 2 pages...)

Problem is not because it is not Hebrew.

But, because the Hebrew word Shalom loads more than peace-as-opposited-to-war; also the root Sh-L-M makes reference to wholeness, integrity etc.


texts: Vehu Rachum and Selach Lanu for Maariv after Yom Kippur

texts: Yom Kippur is the day that Jews repent. It is a day that we are cleansed from our sins. Yet immediately after Yom Kippur is over we pray Maariv which starts with "Vehu Rachum Yechaper Avon". Then by Shemona Esrei we say Selach Lanu. Who had a chance to do a sin that we are saying this?


texts: What does Tosfos 46B mean by "for the sake of the sukkah"?

texts:
Tosafos Sukkah 46B talks of the rabbis making a decree that one cannot eat the esrog.

Tosfos says that in Eretz Yisrael, the decree is not made on account of the sukkah. Whereas in the diaspora, the decree is made on account of the sukkah.

(i.e. and it doesn't say for the sake of sukkot, it says for the sake of the sukkah)

The question is, what does for the sake of the sukkah, or on account of the sukkah, mean?

The Gemara (Succah 46b towards the bottom (pdf)) is discussing the permissibility of eating an etrog that has been used for its mitzvah.

Here's the Tosafot.

Here's a translation:  provided by Seth.

  The 8th (day of Sukkot, which is) a doubtful 7th (day of Sukkot), it is forbidden (to eat the etrog). In the Land of Israel, which
  lacks a doubt, it is not decreed
  for the sake of the sukkah, but in Babylonia,
  which has a doubt, even though one does not bless on it, it is decreed for the sake of the sukkah.

Tosafot finishes by saying: (translation from Seth)

  But the 9th (which is) a doubtful 8th (day, ie., Shmini Atzeret), it is not
  decreed for the sake of the sukkah.

Also, a useful factoid, somebody mentioned that the ritva had a different girsa that rejected this tosfos.


texts: Kiddush - סברי מרנן ורבנן ורבותי

texts:
I have noticed various customs surrounding the words before Hagefen for all kiddushim. My sefard siddur says  סברי מרנן ורבנן ורבותי but I have also seen סברי מרנן and many other variants across other sefard/ashkenaz/chabad siddurim. Does anyone have an idea on where the different customs came from and which variant is preferred. Also the translation of מרנן in several siddurim is Gentelman but i have also seen a translation of רבותי as Gentelman or men so why the double up?

Also on a similar note my father in law says סברי מרנן before Hamotzi, which I have not heard before. He's unsure where he picked it up.


texts:
The root רפא, "heal", is used in various places in Tanach, sometimes in binyan paal and sometimes in binyan piel. I wonder what the difference is between these. Does any Tanach commentator, or the like, comment on the difference — in Tanach (i.e., ignore l'shon chazal) — between these two verbs?

I thought (based on a couple of examples) that when God is the agent, the verb is in paal, and that when a person is the agent, the verb's in piel. But that's not the case; for example:

B'reshis 20:17: וַיִּרְפָּא אֱלֹקִים אֶת אֲבִימֶלֶךְ: God is the agent, and the verb is in paal.
B'reshis 50:2: וַיְצַו יוֹסֵף אֶת עֲבָדָיו אֶת הָרֹפְאִים לַחֲנֹט אֶת אָבִיו: People are the agents, and the verb is in paal.
Sh'mos 21:19: רַק שִׁבְתּוֹ יִתֵּן וְרַפֹּא יְרַפֵּא: A person is the agent, and the verb is in piel.
Ⅱ M'lachim 2:21: רִפִּאתִי לַמַּיִם הָאֵלֶּה: God is the agent, and verb is in piel.


texts:
What is the minimum age for a cohen gadol?
I understand that a kohen gadol is a position that is inherited (halacha 20 here), what age must one be to be able to be a kohen gadol?
Halacha 15 here related (someone told me that a kohen gadol might have a greater age).


texts: May a mezuza be attached with screws rather than nails?

texts: Although it is typical to use nails to secure a mezuza (e.g., How strongly must a Mezuza be attached), are screws acceptable?


texts: I know that Samuel David Luzzatto (1800-1865) said that we served all 400 years in Egypt as opposed to just 210.  Are then any other "famous" commentators that say this?


texts: Mention of any Prophet in other holy books

texts:
Did any prophet announce the mission of a future prophet, providing signs by which he would be known to be a prophet?

Did any prophet confirm that any prior prophets were in fact true prophets?

If the mission of a prophet was announced by a prior prophet, what are the references of this claim in the Torah and other holy books?


texts: How is the date of Yitzchak's birth related to the dispute between R' Eliezer and R' Yehoshua?

texts:
There's a famous dispute between R' Eliezer and R' Yehoshua when the world was created: Tishrei or Nissan. Their dispute is recorded in Rosh Hashanah 10b - 11a:

  תניא רבי אליעזר אומר בתשרי נברא העולם בתשרי נולדו אבות בתשרי מתו אבות בפסח נולד יצחק בראש השנה נפקדה שרה רחל וחנה...

  Rabbi Eliezer says: In Tishrei the world was created; in Tishrei the Patriarchs were born; in Tishrei the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived...

  ר' יהושע אומר בניסן נברא העולם בניסן נולדו אבות בניסן מתו אבות בפסח נולד יצחק בר"ה נפקדה שרה רחל וחנה...

  Rabbi Yehoshua disagrees and says: In Nisan the world was created; in Nisan the Patriarchs were born; in Nisan the Patriarchs died; on Passover Isaac was born; on Rosh HaShana Sarah, Rachel, and Hannah were remembered by God and conceived sons...

As we can see from this baraisa, they both agree that Yitzchak was born on Pesach (since Sarah conceived on Rosh Hashanah).

Rav Chaim Kanievsky shlita, in his sefer LeMachseh Atik to Genesis 21:2, brings a dispute as to when Yitzchak was born. Seder Olam Chapter 5 and Midrash Tanchuma Vayeira § 17 say Pesach, yet the Zohar III parshas Beha’alosecha p. 151a1 says he was born on Rosh Hashanah.

His final comment is that this dispute is the same dispute found in Rosh Hashanah 10b between R' Eliezer and R' Yehoshua. Yet, as shown above, they both agree on this point! He even cites Rosh Hashanah 11a as a source that Yitzchak was born on Pesach (although he writes עי' ראש השנה, not sure his intention there...).

How can this be resolved?

1 Not sure if this helps but the sefer cites p. 302b, but on Sefaria there is no p. 302b. I found it on p.151a.


texts: Why did Moses add part of the tribe of Menashe to join Re'uvean and Gad on the east of the Jordan?

texts:
In response to Reuven and Gad's request to settle on the east side of Jordan, Moses includes part of the tribe of Menashe to join them, as it says:

Numbers 32:33:

  וַיִּתֵּ֣ן לָהֶ֣ם ׀ מֹשֶׁ֡ה לִבְנֵי־גָד֩ וְלִבְנֵ֨י רְאוּבֵ֜ן
  וְלַחֲצִ֣י ׀ שֵׁ֣בֶט ׀ מְנַשֶּׁ֣ה בֶן־יוֹסֵ֗ף אֶת־מַמְלֶ֙כֶת֙ סִיחֹן֙
  מֶ֣לֶךְ הָֽאֱמֹרִ֔י וְאֶת־מַמְלֶ֔כֶת ע֖וֹג מֶ֣לֶךְ הַבָּשָׁ֑ן הָאָ֗רֶץ
  לְעָרֶ֙יהָ֙ בִּגְבֻלֹ֔ת עָרֵ֥י הָאָ֖רֶץ סָבִֽיב׃

  And Moses gave unto them, even to the children of Gad, and to the
  children of Reuben, and unto the half-tribe of Manasseh the son of
  Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of
  Og king of Bashan, the land, according to the cities thereof with
  their borders, even the cities of the land round about.

Did any people from the tribe request to be included? If so, why? Or, did Moses force this upon them? Why specifically the tribe of Menashe? How was the division decided (i.e., who should go and who should join the other tribes on the west of Jordan?)


texts: How to approach saying divrei torah at the shabbos table

texts:
I face a few difficulties with saying divrei torah at a Shabbos table and advice on how best to approach would be much appreciated.

People often seem uninterested, especially after they have just gluttonously stuffed themselves with food. How do you engage these people?
How do you find significant and profound ideas that can be eloquently presented within the attention span of the smartphone generation?
When everyone has to stop what they are doing in the meal and briefly be quiet for a dvar torah, it gives the impression that torah is apart from normal living. How do you avoid the presentation of the dvar torah as something separate to real life?
In a slightly different vein, how do you approach attempting to interweave divrei torah into normal conversation, in an attempt to mitigate the previous issue?

In summary, what measures can one take to deliver meaningful words of Torah at a Shabbos table, contending with the various distractions and other challenges that naturally come with that environment?


texts: Why doesn't Ahab have the right to just seize land as he see fits?

texts:
Ahab wanted a land from Nabot. Nabot doesn't want to sell. Well, Ahab is a king.

So Ahab frames Nabot for treason, kills him, and takes his land. G-d gets upset and curses Ahab and his descendants.

If Saul can kill the high priests and is still a tzadik, why can't Ahab?


texts: Why was it the Arizal's custom that Yigdal not be said?

texts:
The Arizal held a view that Yigdal should not be recited. As the ArtScroll Siddur (Nusach Sefard) puts it,

  יִגְּדַל אֲלֹהִים חַי - Exalted be the Living G-d.

  This song of uncertain authorship summarizes the 'Thirteen Principles of Faith' expounded by Rambam [Maimonides] in his Commentary to Mishnah (Sanhedrin ch. 10), and stated succinctly in the Ani Maamin prayer (p. 194, see commentary there). They comprise the basic principles of Jewish faith. In the Rambam's view, to deny any of them constitutes heresy.

  Although this song is printed in most Siddurim, many congregations follow the view of the Arizal that is not be recited.

Why was it the position of the Arizal that Yigdal not be recited?

The Wikipedia page I cited mentions that it was the Arizal's opinion that Yigdal not be recited, as the prayer it omitted in his siddur. However, it does not mention why.


texts: Would it be forbidden to own images of angels?

texts:
Okay, I'll try be a little bit more specific. Say someone was in possession of an angelic figure(s), they did not create the figure, they ascribe no power to the figure, and they certainly don't worship the figure. Rather they simply appreciate it as a work of art and beauty.
Now with the above points noted, would this individual actually be transgressing any Mitzvot? Now an argument could be made that the Beit Hamiqdash (and the Holy Ark itself) had many images of Keruvim adorning it, none of which were remotely idolatrous. However someone's home is not the Temple, so this is more the exception in such a case.
Although we aren't allowed to create such a depiction (at least under regular circumstances) or even more so worship them (G-d forbid), would we be permitted to own and display them simply as works of art, beauty and decoration?
Thank you in advance for any help you can give!


texts: Difference between Chabad mikvaos and other mikvaos?

texts: I've heard from some rabbonim and educated laymen that there are some differences between Chabad mikvaos and the more standard ones. This makes it so Lubavitch women can't use any other mikva. Is there a real difference or is it a political thing?


texts: Historical documentation that the Rambam was supported by his brother

texts:
I have heard quoted many times that the Rambam wrote his Mishneh Torah while he was being supported entirely by his brother.  It was only after his brother died at sea that the Rambam, needing to support himself, became a doctor.

I am interested in finding historical documentation of this, whether it be in a sourced historical work or in a Torah work from that era (let's say before 1350 C.E.).

This is not a duplicate of this question.  I am asking for a source, and that question is asking for information.  All of the answers over there are valid answers over there and would be "not an answer" on this post.  Additionally, I am looking for what part of his life it was, which that question is not asking.


texts: If one surpasses ones rebbi does one still have to honor him?

texts:
One has to give kovod, honor to ones main rebbi (teacher). There are many dinim of how this kovod must be shown. One pertaining to the gemoro in eiruvin is that one must not be in a bath house at the same time because this lowers the "distance" and awe between them (unless the rebbi needs his services there). This din applies all his life even after he has finished studying under him.

What happens if he "surpasses" his rebbi and now his rebbi has to study under him? Does he still have to honor his "previous" rebbi?


texts: Is the traditional "Blessing of the Children" allowed?

texts:
There is a traditional blessing a parent/father says for his children in many communities on returning from the synagogue on the nights of the high holy days or all Friday nights, etc. The text published in most siddurim comprises a fragment of a verse in Genesis (48:20) as well as the verses of the blessings of the priests (Numbers 6:24-26).

Halachic issues that seem to arise with this formulation are 1. the problem with reciting verse fragments (כל פסוקא דלא פסקיה משה אנן לא פסקינן ליה - "Any verse-break not according to the verse-breakup-up of Moses..."; see e.g. Tractate Megillah 22a) as well as 2. the apparent biblical prohibition of a non-priest using the priestly blessing (see e.g. Rama Orach Chaim 128:1).

Do any authorities specifically address these issues with regard to this tradition? Are there any alternate formulations traditionally used?

Related:

Blessing the Children on Friday Night

Should a parent bless a child resting one hand or both?


texts:
The Ohr L'Tzion (2:16:2) writes based on the Shulchan Aruch OC (242:1) that a person should wear clean clothes on Shabbos if the garment directly touches the body and becomes sweaty, but outerwear doesn't require to be newly laundered each week unless they became dirty.
מתקנת עזרא לכבס בגדיו לשבת בכל שבוע. אמנם אין צריך לכבס אלא את הבגדים שנוגעים בגוף ומתלכלכים בזיעה תדיר, כגון הבגדים הפנימיים והחולצה, אבל המכנסיים והבגד העליון אין צריך לכבס בכל שבוע, אלא רק כשהם מלוכלכים.
If someone wears pajamas which do not become dirty although they are worn directly on the body, (i.e. only worn for a short time, only after being showered, in the cold winter weeks) would he be required to have freshly laundered night garments for Shabbos?


texts: Is one allowed to save someone with psychological disorders on Shabbos?

texts:
The Halacha is well-known: in general, one violates Torah prohibitions in order to save a life. I will specifically focus on Shabbos in this question, but the question can probably be extended if I can think of a relevant case.

I see that the Shevet HaLevi (Shu”t 8:65) discusses a case where a critically ill person who asks for something to be done, and if it’s not his stress levels will increase, leading to things such as higher blood pressure, etc., which, for someone in his condition, could be life-threatening. He paskens that if there is a strong indication that he will die as a result of his wishes not being heeded, then one may do so (“יש רגלים לדבר שיכול לצמוח מזה ספק פקוח נפש״). Barring that, one may ask a non-Jew to perform the action for him.

What is the Halacha regarding one who is suicidal? If someone is known to be suicidal, and he needs his medicine, which requires carrying through a reshus harabim (let’s say, and let’s say further that, for whatever reason, the patient can’t get it himself). Can this be compared to the Shevet HaLevi, in that it’s a psychological/emotional issue that leads to his death, or perhaps it’s different, in that the Shevet HaLevi’s case it happens on its own for physiological issues, whereas in this case it’s directly caused by the patient, with the psycholigical issues being the motivation rather than a direct cause?


texts: Should you greet a non-jew after washing netilat yadayim?

texts:
If you wash netilat yadayim and then a non-Jew says "hello" to you, should you:

say "hello" back and wash again?
try to acknowledge him without actually talking?
or ignore him (doesn't seem right)?


texts: How does Rashi know Yosef tells the Egyptians to circumcise themselves?

texts:
Genesis 41,55:

וַתִּרְעַב֙ כָּל-אֶ֣רֶץ מִצְרַ֔יִם וַיִּצְעַ֥ק הָעָ֛ם אֶל-פַּרְעֹ֖ה לַלָּ֑חֶם וַיֹּ֨אמֶר פַּרְעֹ֤ה לְכָל-מִצְרַ֨יִם֙ לְכ֣וּ אֶל-יוֹסֵ֔ף אֲשֶׁר-יֹאמַ֥ר לָכֶ֖ם תַּֽעֲשֽׂוּ:
And when all the land of Egypt was famished, the people cried to Pharaoh for bread; and Pharaoh said to all the Egyptians, Go to Joseph; what he said to you, do.

What did Yosef say to do? Rashi explained that he told the Egyptians to circumcise themselves.
We know why Yosef tells them this. But how does Rashi know this piece of information?


texts:
Who knows forty?
Please cite/link your sources, if possible. At some point after Shabbat, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Siddur with metegs? (and preferably markings for dagesh chazak, kamatz katan, shva na, chirik gadol)

texts:
I'm interested in a siddur with good markings..

1st priority is it should have metegs..
2nd priority is it should have kamatz katon marked.

and preferably also, markings for dagesh chazak, shva na, chirik gadol.

At the moment the best I have is a sacks singers, at least it marks out the kamatz katan, but it  doesn't have metegs (and I have on good authority that it mixed up traditions regarding the shva, an example being in the shema). But even one that mixes up traditions is better than nothing.

So for Kiddush  (veshamuhru vnai yisrael et hashabbat) i'd like the siddur to show that there is a meteg on the shin.


texts: What does it mean that G-d calls names to things?

texts:
In the process of Creation G-d eventually calls names of different things:

  וַיִּקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶׁךְ קָרָא לָיְלָה ...׃
  God called the light Day, and the darkness He called Night.

  וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם...׃
  God called the expanse Sky.

  וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃

  God called the dry land Earth, and the gathering of waters He called Seas. And God saw that this was good.

What does it mean G-d called something a name?


texts:
In the last years more and more money and effort are put on the decor of the M"M relatively to the actual food.

I was wondering if any sources mention a sort of the "final ratio" of food to decor, where there's so much decor or it is so expensive it makes the food secondary or negligible and males the M"M "non-Kosher"?

For example, it becomes very popular here in Israel especially when sent to Rebbis and VIPs, to have a huge and expensive tray, usually silver or glass maybe even with candlesticks or electric appliances and on top of it a couple of cheap cookies and a bunch of chocolate candies.


texts: If a pregnant divorced gentile woman marries a different man and then conceives another child of opposite gender through superfetation, are the twins considered only half-siblings and permitted to marry?


texts:
Roman Catholics and other branches of Christianity have a concept of sainthood, where they bestow a status to someone based on posthumous miracles attributed to them. They also pray to them.

Generally in discussing Avodah Zarah or Shittuf issues with Christianity, the focus tends to be on their founding figure. But what is the status of things attributed to "saints," most specifically images or symbols of them?

Is this also regarded as an Avodah Zarah on equal status with, for example, a cross, or does it have some lesser status?


texts: Why for a divorce does a woman do many different actions, but doesn't do them for Kiddushin?

texts:
I've witnessed the giving of a get, and it has many steps (the below bulletpoints are adapted from here). For example:

the woman accepts the folded get into her cupped hands grasping it.
The woman then raises her hands, while holding the get, about 30 centimeters high. This act called ‘hagbahah (raising)’, serves as a symbolic legal act of transfer of ownership.
After the hagbahah, the woman places the get under her left armpit, next to her heart
takes 2-3 steps forwards
turns around, and retraces her steps (walking a total of 4 amot)

Presumably all of this is done because we're Machmirim and want to make sure the giving of the get was chal.

Why aren't we also this level of machmir for kinyan kiddushin? Namely, instead of just putting the ring on the kallah's finger, why doesn't she also do all these additional kinyanim that we do for a get?


texts:
I frequently hear someone mention an unfortunate event and append "רחמנא לצלן / may God roast us".  Seems like an odd request, especially in that context. Why are we asking God to roast us?

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


texts: The answers to this question discuss photocopies of the R"T tefillin used by R' Moshe Feinstein. Are scans of these photocopies available on the internet?


texts:
Is there anything wrong with blowing a Shofar at night:

on Rosh HaShanah for the Mitzvah (or just because one missed it and wants to hear it, eg., the person was ill)
on Rosh HaShanah for practice
during Elul for the Minhag of hearing it daily (eg., they missed it)
during Elul for practice
any time of the year for some communal purpose (a ceremony, wedding, demonstration, etc.)
any time of the year for some personal purpose (practice, musical enjoyment, musical trick - hey look what I can do, teaching others to blow or just about the Shofar/R"H generally, etc.)?

Note that the question isn't "Is anything to be gained?".


texts: Know who the Tanna/Amora is before trying to understand what he said?

texts:
The Maharats Chiyus (or Chayos) writes in his Mavo HaAgados that not all of Chazal were born equal, so to speak. More specifically, that among Chazal, there are different levels of intelligence, understanding and character refinement. Additionally, not all of Chazal were experts in all aspects of the Torah. Some of Chazal had areas of expertise and some were unknowledgeable about parts of the Torah. Based off of these points, the Maharats Chiyus concludes that it’s important to note who the speaker is in any given Aggadah and to investigate,  before trying to understand the statement, “the ways of that particular person in other places where he spoke and to investigate what happened to him and why (i.e. his life story). By doing this you will be able to easily understand what he means even though what he said seems bizarre at first glance.”

[You can see the original in Hebrew here. I'm referring to the section that starts from the paragraph "Ubetchilah tzarich ani..."]

My questions are:

1-Are there any commentaries that agree with this approach to explaining Aggadeta?

2- Is there a particular commentator that consistently explains aggadeta this way?


texts: Why didn't the prophets (and others "inspired from Above") ever learn the secrets of science or cures for disease?

texts:
Why is it that people like the prophets, and other, more modern figures who are seen as being divinely inspired (the kabbalists, the Chasidic rebbes, etc.) never seem to be told secrets of science, nature, and other testable facts?

If they can learn from G-d the most esoteric details of the architecture of the soul and the attributes of HaShem Himself, surely they should be easily able to get information like how to cure diseases, how to prolong human lives, and how to build, say, an indestructible ship. They should be able to quickly learn answers to the practical and theoretical questions that are being tackled by science. But we never hear about anything like that. Why not?

Even as I write this question, I am aware of several stories from the Prophets and the Writings that seem to contradict its premise. But most of the examples I can think of--not having read everything--are of Hashem providing practical guidance in a single situation, not revealing knowledge of the natural world as could be presumably ascertained by science.
Please forgive my lack of knowledge if I have truly missed anything; that's part of what this question is for!


texts: The mezuzah is supposed to be placed on the right side of the entrance when going into the house. Yet I have seen a number of people who place the mezuzah of their door going to the deck in the back of their house on the right side of the exit leaving the house. Since the deck does not have a roof it is not considered a room and therefore should not require a mezuzah going into it. Only the house is required to have a mezuzah so shouldn't the mezuzah be on the right side going in?


texts: Understanding Rashi: sparing Moabites because of Ruth?

texts:
מאת המדינים. וְלֹא מֵאֵת הַמּוֹאָבִים, ... מִפְּנֵי שְׁנֵי פְרֵידוֹת טוֹבוֹת שֶׁיֵּשׁ לִי לְהוֹצִיא מֵהֶם —
  רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית (Rashi Num 31,2)

Why would G-d spare punishing the whole wicked nation if He could miraculously save Ruth and Naama's ascendants?


texts: Why can't a Jew be the agent of a non Jew

texts:
I was told in an answer to one of my questions that in Shulchan Aruch Hoshen Mishpat 188:1) it says Jew cannot be the agent of a non Jew and I saw it again in this schul handout below.

What is the scope of this invalidity (I.e. Not an agent for things involving an issue or halachic change but ok for business) and what is the derivation of this halacha?

Business Halacha


texts:
Seeing as summer is coming, I thought I'd clear up a few questions about male tzniut with regards to swimwear. Namely, my real question is: what is required? I live in southern California, so outside of the Jewish community, there is for all intents and purposes no modesty standard whatsoever.

Here are my questions:

Would I be fine wearing a rash-guard (ie a t-shirt designed for swimming/bodyboarding) and shorts that come below the knees (preferably these will have ties so I can tighten them around the area below my knees so they won't come up)?
What are the rules of men and women swimming together? If I'm at a non-Jewish relative's house and they're having a pool party and certain aunts and uncles of mine are swimming in the pool, am I allowed to swim as well, provided that we're all related?

Note: I'm not yet Jewish, but am in the process of converting, meaning that my family isn't Jewish. This may or may not affect how tzniut applies in my case, but I think that it's at least worth mentioning, just in case. It's understood that I'm not Jewish yet so I'm not technically obligated to keep tzniut, but I do, and since I plan by living by halacha for the rest of my life, I figure it's best to know and do now, rather than later.


texts: How do we explain the order of requests in the Musaf Amida for Rosh Chodesh?

texts:
The requests in the Musaf Amida for Rosh Chodesh are stated in order after the words:חַדֵּשׁ עָלֵינוּ אֶת הַחדֶשׁ הַזֶּה

לְטובָה וְלִבְרָכָה
ששון וּלְשמְחָה.
לִישׁוּעָה וּלְנֶחָמָה.
לְפַרְנָסָה וּלְכַלְכָּלָה
לְחַיִּים וּלְשָׁלום
לִמְחִילַת חֵטְא וְלִסְלִיחַת עָ

This order seems illogical to me. For example I would have expected life  חַיִּים to come first. I would have thought that forgiveness of sins would be a prerequisite before many of the others. According to Maslow's hierarchy of needs I would have expected an order more like this

לְחַיִּים וּלְשָׁלום (life is a prerequisite)
לְפַרְנָסָה וּלְכַלְכָּלָה (we need physical sustenance)
לִמְחִילַת חֵטְא וְלִסְלִיחַת עון (we need atonement before the spiritual blessings)
לְטובָה וְלִבְרָכָה (now we can ask for the abstract concepts)
לִישׁוּעָה וּלְנֶחָמָה (comfort should come before simcha)
ששון וּלְשמְחָה.


texts: How early in the process can the accused sotah refuse to drink?

texts:
The mishnayot in the first chapter of Sotah describe the beginning of the process -- the accusing husband brings her to the court where they try to intimidate her into confessing, and if she doesn't they take her to the temple gate and begin humiliating her (loosening her hair, baring her breasts, etc).  In 3:3 it then says:

  If she said, "I will not drink [it]" before the scroll was erased, the scroll is archived, and her meal-offering is scattered on the ashes. [...] [However,] if the scroll was erased and she said, "I will not drink [it]," we force her mouth open and make her drink against her will. (Sefaria translation)

By this mishna we have a "deadline" after which she can no longer refuse to drink, but how early can she refuse and abort the whole process?  If she says from the time her husband first brings her to the court that she will refuse, do they go through with the intimidation and humiliation anyway?

On the one hand, maybe they do because they hope it will get her to confess.  On the other hand, the humiliation is at least immodest (as well as embarrassing), so one might think that if they could avoid unnecessary immodesty they would.

The mishna describes a sequence -- the man brings her, the court intimidates, they bring her to the gate, etc -- and I can't tell from when "if she refuses to drink" applies.  (It's only mentioned after they've written the curse.)  I'm not saying they would want to humiliate her if she's already refused, but maybe they're required to (just as the man is required to bring her if witnesses have testified that she was secluded after being warned).

If she refuses any time before they erase, the outcome is the same -- she's divorced without her ketubah.  Given that, how early can she "jump" to that outcome?


texts: Is one allowed to use a pedometer on Shabbat?

texts: If the pedometer is reset and already on before Shabbat starts, am I allowed to attach it to my person and walk with it on Shabbat, within an eruv? It is electric, and it appears to count steps with a small shaker, although I cannot tell if this shaker completes a circuit to count.


texts: Are there sources that say women do not have to cover elbows?  Because I've seen Orthodox women not covering them and I want to be able to say that there are sources that support their actions.


texts: Dentists often recommend that teenagers have their wisdom teeth extracted to avoid future problems. However, the medical need for these extractions is unclear at best. Is removing teeth without medical necessity a violation of chavala/chovel b'atzmo? What about in cases where it would definitely improve the patient's dental health, though not save his life?


texts:
The Talmud says:

  One who injures another becomes liable for five things: damages, pain, medical expenses, incapacitation, and mental anguish. [Bava Kamma 83b]

It does not spell out HOW or WHY the injury was inflicted.  This brings me to my question:

If you have a potentially deadly contagious disease, are you liable under Jewish law for coming close to another person and infecting him with it?

We probably have to consider three cases:

(1) You know you are infected, but, because of necessity or other, less compelling, reasons, you come close. (Are you obligated because of pikuach nefesh to isolate yourself?)

(2) You don't know you are infected, but know there is an epidemic and know that many infected people do not show any symptoms. Secular authorities enjoin you to stay away from others, but it is not a law and is not enforced, so dina de-malchuta dina does not apply.

(3) You don't know you are infected and there is no epidemic or awareness of a problem.


texts: Are there religion-based, social interactions that are closed to non-believers?

texts:
I am not a Jew but I casually read about your religion, interested by the complexity of the rules, the way they evolved historically and their impact on the social interactions.
This is partly driven by discussions with (Jewish) friends on how colorful your religious life is (and - to be completely frank - how complicated this seems to be for an outsider given the complexity and volume of the rules I mentioned earlier), and a Jewish radio station I often listen to when driving or biking from work (which recently addressed a point such as "can a Jew have a coffee at the bar on the corner of the street" - I am in France and was mesmerized by the depth of the analysis which took 30 or 45 minutes).
A recent question (Source for choosing your meal guests wisely) triggered a question that I had in mind for quite a long time already: are there social interactions (such as meals, festivities, ...) that are closed for non-believers?1
My curiosity comes from the fact that since I grew up in a loosely Catholic environment in France I know that this is not something that exists in Catholicism (all religious activities are open to the wide (believer or not) public, there are no home events that would be limited to Catholics, etc.) but they also have zero rules (comparatively) when it comes to influence of religion on everyday life (the (now lifted but still present) ban of meat on Friday is the one that comes to mind).

1 What about purely religious ones (such as religious public activities in a Synagogue for instance)?


texts: On the day when the Mashiach is finally revealed, how are we supposed to determine they truly come from the Davidic Line?

texts:
At a certain point, we are supposed to expect Mashiach to come and to fulfill various prophecies.

One of those prophecies is that he will reestablish the Davidic dynasty when he claims his title as Mashiach.

This point has always been one that I struggled with because I never understood how we were supposed to truly determine a person's line to David. After the exile, the Jewish people ended up at various corners of the earth and we traversed around for quite some time.

Families lost their records, people changed their names, Jews forgot who they were and where they came from.

While DNA has changed the nature of discovering someone's family line, we lack the physical remains of David to make a determination. Even if we had such remains, I don't see how one could collect DNA without violating the sanctity of his remains.

My question is simple, besides just comparing this individual's qualities with those described for Mashiach, how would we truly determine if someone's family line goes back to the line of King David?

Is there a process planned out or is it one of those issues we won't really be able to address until a revelation at a later time in the future?


texts:
The Torah commands us in Bamidbar 15:38 to attach tzitziyot on the four corners of our garments, and insert a thread of blue in each tzitzit.

  Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner.

(Translation via Chabad.org)

The Gemara (Menachot 42b) informs us, however, that the blue thread cannot be dyed with just anything. We must dye the thread with the blood of a certain sea-creature called the chilazon.

Why must we dye the thread using the blood of the chilazon? Why does the Gemara raise such a big stink about people using kala ilan, indigo, to dye the threads instead of the blood of the chilazon? The color was exactly the same.


texts: How can you get hot kosher food on campus?

texts: So you're living in a college/university town with no kosher restaurants. How can you get hot kosher food?


texts: Why fight the Midianites with such a huge army?

texts:
G-d promises the Israeli Nation that (Lev 26,6):

  וְרָדְפוּ מִכֶּם חֲמִשָּׁה מֵאָה, וּמֵאָה מִכֶּם רְבָבָה יִרְדֹּפוּ
  וְנָפְלוּ אֹיְבֵיכֶם לִפְנֵיכֶם לֶחָרֶב׃

  Five of you shall give chase to a hundred, and a hundred of you shall give chase to ten thousand;
  your enemies shall fall before you by the sword.

According to the number of asses or little girls captured I estimate the number of Midianites to ca. 50,000 (there were 60,000 asses and 30,0000 girls, roughly one per family).

That would require 50,000/100 = 500, so only around 500 Israelites were needed to wipe them out completely. As all the sinners with Baal peor were already killed I presume that the rest were pious and the Blessing should have been fulfilled.

Why then, did Moses require 12,000 Israelites in Bamidbar 31,4-5 to wage war on the Midianites?


texts:
Why don’t we make a Bracha on any of the Mitzvos that we fulfill during the Seder if  we are fulfilling our obligation of remembering the Exodus?

Is each action of the Seder another Mitzvah? If yes, then why would we not make a Bracha on each part of it?

Additionally, why don't we say one general Bracha on the whole Seder upon starting it?


texts: Why not say סברי before the blessing on wine at a wedding ceremony?

texts:
The Rema in O Ch 174(8) says

  ויאמר סברי רבותי ר"ל סוברים אתם לצאת בברכה זו ולא יאמר ברשות רבותי
  (מו) וכן כל מקום שמברכין על היין משום ברכת היין שבתוך הסעודה אין
  אומרים ברשות אלא סברי מטעם שנתבאר:

  (Talking about making a brocha on wine for others during a meal): and
  he should say  סברי רבותי which means – do you agree, my masters, that
  this blessing should serve for you? And he should not say  ברשות רבותי
  and similarly in every place where we make a blessing on wine, because
  of this enactment for wine in the course of a meal we do not say
  ברשות but instead  סברי because of the quoted reason.

The Mishna Berurah says

  (מו) כל מקום וכו' - ר"ל כשאחד מוציא חבירו כמו קידוש והבדלה וכה"ג.
  ובחופה וברית מילה שאין נוהגין לומר סברי כלל הוא משום דרק במקום שצריך
  נטילת רשות אומרים על היין סברי במקום רשות אבל בחופה ומילה שאין נוטלין
  רשות אין לומר סברי כלל:

  In every place etc. This means that when one person wants to cover his
  friend with a blessing like kiddush and havdoloh etc. And at a chupah
  and a bris miloh where there is no custom to say  סברי at all it is
  because only where it is necessary to ask permission that we say on
  wine  סברי instead of  רשות whereas at a chupah and a bris miloh where
  we do not ask permission, we do not say  סברי at all.

The MB says that at a chupah we do not ask permission to say the blessing on wine. Now Halachipedia quotes the Oruch HaShulchan to say that

  Regarding the cup under the chuppah, those reciting the brachos do not
  need to drink from the cup, but the bride and groom should at least
  taste from it.

So the one making the brocha on the wine under the chupa does so for the bride and groom. Why then does the MB say he should not say  סברי?


texts: Reconciling the evidence for the Uncertainty Principle with belief in an omniscient G-d

texts:
One of the foundations of modern quantum mechanics is the Uncertainty Principle. This principle is not an assumption, but rather is derived from assumptions made with regard to the structure of nature. The basic statement of the Uncertainty Principle, however, is that it is impossible to know the values of certain characteristics to within an arbitrary accuracy.

If the Uncertainty Principle is a fundamental aspect of the universe, G-d cannot be omniscient. So far, every experiment ever tested on the matter has borne out the practical implications of this principle and yielded the predicted results. How do Jews square this fact with their belief in an omniscient G-d?


texts:
I understand a bracha on dough is made if the amount of flour is greater than a certain amount, sourced here.

I have a small food processor I use to knead the dough. I plan to make a bunch of dough balls to freeze. The balls will never touch. However, if they were to be combined, they would be enough to make a bracha. Are they considered separate loaves or one large one? What is the distinction? Is it combining of the dough or the intent of using a certain amount of flour?


texts: Bracha of "Borei pri ha'adamah" for horseradish at the seder?

texts:
If a vegeatble that is normally eaten cooked and normally not eaten raw is eaten in its raw state, one should say shehakol instead of ha'adamah.

I don't think raw horseradish is commonly eaten in the U.S. Many people use horseradish for maror at the Seder table. I see the instructions in many haggadot such as the Art Scroll and Riskin hagadah say that when one says the bracha of borei pri ha'adamah on karpas at the beginning of the Seder, one should have in mind that this same bracha will exempt one from having to repeat this bracha on maror later on.

That would work well if one uses romaine lettuce for maror. But, if one uses horseradish, would that rule work? I don't know of anyone that's saying shehakol prior to eating the horseradish. Are so many people making a mistake, then?


texts: Why not stipulate that Machpela would be a burial site? (N'tziv)

texts:
Genesis 23 describes Avraham's purchase of a burial site from Efron the Hittite. The way Haamek Davar explains it — if I understand his commentary to verse 20 correctly — the transaction that was made (verses 17–18) did not include any mention of what the site would be used for. Yes, that use had been mentioned in the preliminary discussion (verses 4–15), but it was not a condition of the actual transfer of ownership. Only by burying Sara (verse 19) did the land become established as Avraham's burial site (verse 20) and did the neighbors lose their right to protest such use of the land. (A burial site increases foot traffic. [Apparently, according to Haamek Davar, this was not known to be a burial site hitherto.])

Why didn't Avraham make the land use a stipulation of the transaction itself? That would immediately prevent anyone from protesting such use! And it's not like it was a secret: the whole town knew he was out to buy a burial site.


texts: Not accepting gifts and not offending Jews

texts:
There is a halacha (see Mishle 15, 27 and Shulchan aruch chosen mishpat 249.5) that it is a pious practice not to take gifts (the one who hates gifts will live).
There is also a halacha not to offend people

I see that people get offended when I do not take their gifts,.

How to fulfill both halochos practically?

(Possible idea connected to the subject, I know that the Lubavicher Rebbe would give 1 Dollar for the gifts he would receive (so it is a purchase for a low price and not a gift)
If this is the solution it will not work if the gift itself is money (what to do then?))


texts: In discussing the minhagim of Nittelnacht with a few people, I was told that Rav Chaim Volozhin "abolished" Nittelnacht. I don't know why Chaim Volozhiner would have any shaychis to Nittelnacht at all, that he would have to "abolish" it, but does anyone know of any sources that discuss Rav Chaim Volozhiner's dealing with Nittelnacht?


texts: Which way to face when davening at the Kotel

texts:
It seems that at the Kotel, the general practice is to daven directly facing the wall. (Speaking from experience.)

However, i thought we were supposed to face the kodesh hakodashim, which has a "handy" dome as a landmark. From the Kotel plaza, that's actually to the left of the Wall.

Should one follow the general custom and face the Wall, or face the site of the kodesh hakodashim?

(Side note: Could people be facing the Wall because of a misconception that it's the top holy site?)


texts:
Who owns Gehenem (Hell)?
Who owns Gehenem (also known as Hell)?


texts: Is there any reason (based on the laws of kashrut) that one cannot brine kashered meat?

texts: On Seasoned Advice, there is a question regarding brining kosher birds. Is there any halachic reason that one cannot brine meat that has already been kashered?


texts: What sources are there for the meaning of Yom HaMeyuchos (2nd Sivan)?

texts:
Ohr Sameach gives the chronology according to Rashi of the giving of the Torah.

  Early the following morning, the 2nd of Sivan, Moshe goes up Mt.
  Sinai for the first time. He is instructed to offer the Jews the
  opportunity of accepting the Torah, and of becoming a holy people.
  (19:3-6).
  That same day Moshe descends and assembles the elders and
  passes on the message. The entire people respond in unison that
  whatever HaShem says, they will do. (19:7-8).

Beis Tefillah Yonah Avraham points out that this day

  is traditionally known as Yom HaMeyuchos (loosely–the special day).
  Aruch haShulchan explains why: This is the day that Moshe Rabbeinu
  told B’nei Yisrael that they must sanctify themselves in preparation
  for mattan Torah.

I always thought that it had this name because we became a
ממלכת כהנים וגוי קדש
and that is the yichus, distinguished lineage that we have.

What sources are there for the meaning of Yom HaMeyuchos?


texts: Dismantling a Succah on Chol Hamoed in order to rebuild it

texts:
A succah is huktsa, set apart, for its mitzvah usage and therefore cannot be dismantled on Succos. See here in the Shulchan  Aruch.

To clarify, although the words used in the shulchan aruch are to not to derive enjoyment from the succah, the intention is to not destroy it's form as a item used for a mitzvah. See the Mishna Berurah there #4 don't use it in a way that destroys it. This point is exemplified in the Ramma who brings to not even pull off a splinter of wood for a toothpick. One may however benifit from the succah in a way that does not destroy it's form, such as leaning on it, or placing something upon it,   M.B. ibid. This point is further clarified by the words of the Tur with the Beis Yosef's explanation where only a standing succah is muktzah an a deoraisa level, whereas a fallen succah is only muktzah on a rabbinic level.

In the linked page, you will see that the Ramma and Mishna Berurah in #6 dispel the misconception that a stipulation, tnai, would help.

However, the entire discussion seems to revolve around taking the succah apart for a different personal use. I am wondering if one can, with or without a stipulation,  dismantle a succah for the express purpose of rebuilding it in a more convenient place?
Perhaps this issue was brought up when the pop-up succos became popular?

I am aware of an interesting idea from Reb Shlomo Zalman brought in Halichos Shlomo at the end of chapter 7. There he contends that a person can make his temporary dwelling to be not a succah for express mitzvah purposes, but rather a halachicaly acceptable shady dwelling with which he can be yotzeh his mitzvah, which can then be dismantled.
However I am searching for a different angle.


texts: דע לפני מי אתה עומד on the ark

texts: In some shuls it says on the ark, "Da Lifnei Mi Atah Omeid." Is there any source from which that comes?


texts: what does כל כבודה בת מלך פנימה refer to?

texts:
I always assumed that כל כבודה בת מלך פנימה (Tehillim 45:14) refers to a girl remaining at home, and that is how the mefarshim seem to explain it (Ibn Ezra and Radak). However, I hear it used primarily as a reference to the way girls must dress.

Is there a source for such an explanation?


texts: If meal continued into the night what do I say in benching

texts:
started eating before (shekiya) night, Rosh Chodesh came with the night
started on Rosh Chodesh and the next day is not Rosh Chodesh
started on Shabos/yomtov and the next day is not Shabos/yomtov (if did or did not Davin maariv)


texts: Is Jewish orphan raised outside of Israel considered automatically as a Hebrew person?

texts: Would a person born of both Jewish parents, but raised in an orphanage house in another country, say, in France, and, thus, not knowing a word in Hebrew, would still be considered as a Jew by the Hebrew people?


texts: Head Coverings For Large Head and Long Hair

texts:
I happen to have an unusually large head to begin with, so that only the largest knitted kippot that I spend time stretching out even more barely fit. But now that I'm growing out my hair to donate for children with cancer, I have yet to find a kippah that fits. And since my hair is long, the smaller kippot that are secured with bobby pins tend to flop around all over the place.

Are there any other type of Kippot one could wear that work well with long hair? Perhaps a turban? I've been wearing a specialty extra large hat but it's my only one and doesn't look particularly religious.


texts: Is one allowed to say that a girl is simpleminded when giving shidduch information?

texts: If a person is trying to help another make a shidduch (assist in arranging a potential marriage), they may know that a particular boy would be looking for a smart girl. If the person has information that she is not so smart, are they allowed to volunteer that information, or would that be slanderous? Is the halacha different if they are specifically asked if she is smart?


texts: At a wedding, can non-designated witnesses testify later in the court?

texts:
This is a follow-up (a clarification) question on how-can-there-be-only-2-halachic-witnesses.

Say, there are ten grown-up, Jewish, frum, non-related men presenting at a Chupah, two of which are chosen to actually witness the Kiddushin and sign the Ketubah following the procedure described in the question above. Those witnesses vanish a week later.

Can any two of the remaining eight testify later in the court for the wedding?


texts:
My friend asked recently asked me an interesting Hakira in Halacha. Is it better to eat Pat Shahrit Hamosi or Pat Shahrit Mezonot and go to the Mikve (because of a lack of time)?

I started looking through some Mefarshim on the S"A where it discusses Pat Shahrit and was looking for some who allow eating Mezonot (not a Keviat Seuda). So I came across this Kaf HaHaim 155:24 which I can't really understand. I think it discusses the question, but I don't really understand what he is saying. If anyone can help me with this it would be greatly appreciated.


texts: Eating matzah on the second day of erev Pesach

texts:
I don't have all the sources and grounding for the various suppositions I am going to present so I apologize -- I fear I can't put this question into proper words:

We refrain from eating matzah (at least) on the day time before the seder so that the matzah can be eaten with the proper appetite.

The mitzvot of the second day of yom tov must be kept and in fact (according to the Chabad website) "it was decided that we must be just as strict on all matters on the second days as on the first".

The obligation of second yom tov can even outweigh a daily, required Torah level obligation.

If these are all the case, then how can we be required to eat matzah during the day on the first full day of Yom Tov if it would mean not eating matzah with the same appetite during the second seder? We should at least be required to stop eating matzah by the same time that we stopped eating it on erev Pesach.


texts: Why the Jerusalem Talmud is not mentioned in the Bavli?

texts:
The JT was compiled some 150-200 years before the Bavli (WIKI), so the most of the disputes in the Bavli took place when the JT was already finished.
The Rabbis (Tannayim and Amorayim) traveled all the time from Israel to Babylon and back.
I don't recall any mentioning of the JT as the book in the Bavli (not the single rulings of R' Yochanan or other Israeli Rabbis).

Why is it so (or am I mistaken)?


texts: Does the blessing for bread cover beverages?

texts:
Are drinks considered food that generally comes as part of the meal and therefore drinkable without an additional blessing during a meal on which the only blessing recited was the blessing for bread? If so, is it because even a beverage can be in the category of a food which is eaten with bread or for some other reason?

Note: In general food that comes generally during the meal is covered by the opening blessing for the bread as it is all considered supplemental to the bread.


texts: Often in my shul a man who traveled from Israel or Asia to the US will bentch gomel. I have never once seen a women bentch gomel for anything other than giving birth. I'm not sure if this is just my personal experience so I am asking if women in fact bentch gomel less often than men, and if so why?


texts: Is kosher food cooked by an irreligious Jew Bishul Akum?

texts:
Assuming that one can ascertain that food cooked by an irreligious Jew is kosher, is the food still prohibited due to Bishul Akum?
Does this also apply in a case of need, such as one visiting an irreligious relative, where it may be embarrassing and inconvenient to procure other food?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: How does the Breslov philosophy of serving Hashem with love and joy coexist with the traditional Jewish idea of fearing Hashem?

texts:
Fearing Hashem has traditionally been spoken of as a central tenet in pious Judaism. One who fears Hashem is showing respect for Hashem and is more likely to live a pious life and not step out of bounds.

Now obviously, the translation for "fear" is not exact and the word likely reflects more of a fearful "awe" rather than pure fear. (like an existential fear with regards to existence or something immense) "Fear" is just the word which stuck.

The point I am getting at is how does the central Breslov philosophy of worship through joy and love coexist with a philosophy of fear?


texts: Amen on a Berachah that may be out of place but isn't false

texts:
An answer to another question says that, when a particular modern-day Torah scholar heard someone recite the blessing of "SheHalak" (recited in the presence of only the most eminent scholars of Torah in the world) in the presence of Rav 'Ovadiyah Yosef, he nodded and appeared to possibly also answer Amen.

Just assuming for a moment that, perhaps, invoking this Berachah was inappropriate (perhaps because our entire generation is not worthy to have such a sage as is intended in this blessing), is there any good reason why someone might not say Amen when an inappropriate-to-the-situation, but not false, Berachah is made with Shem UMalchuth?


texts:
In most Yeshivas with which I am familiar, morning seder, the regimen of learning before lunch, is the more in-depth and intense learning seder, while afternoon seder (session) is generally less in-depth and often is designed to cover more ground.

When and how did this develop?  Is there a reason that this should be the preferred method?

Note: I am not interested in the plethora of literature which is bashing this system.  I am interested in the current system as it exists.

Other note: This is my personal observation of most Yeshivas.  If you want to provide documentation that this is not the norm, that is fine, but please don't answer by arguing because you "feel" differently.


texts: Why is Soy milk considered Parve and not Milchig/Halavi?

texts:
Considering that milk is forbidden with chicken (as stated in this answer), because chicken could be confused with meat, why isn't soy milk considered milchig as well?

In Israel, chicken is considered Fleshig/Besari for all purposes, because it may easily be confused with meat, and Mar'it Ain. Shouldn't "Parve" milk substitutes be considered milchig/halavi for the same reason?


texts: Why does the wise son ask "eidus, chukim and {then} mishpatim"?

texts:
The wise son in the hagadah says "What are the eidus, chukim and mishpatim that Hashem, our G-d, commanded you {or "us" according to another version}?"
The question is:
It's known {don't have exact sources right now but it's throughout Rashi on the Torah and Rambam} that the mishpatim are the commandments that human intellect would think of even without the Torah {chos vishalom}, such as not to murder, or steal, and to honor ones parents etc...
And the eidus are mitzvos that are a testimony for something, that even though ones intellect doesn't think of them on it's own, but after the Torah commanded them ones intellect agrees with {the basic idea} such as Shabbos {commemorating Hashem creating the world in 6 days etc} Tefillin {commemorating the exodus} Sukkah {clouds of glory} etc..
And then the chukim are the commandments that even after the Torah commanded them, ones intellect still doesn't {naturally} agree with, like Rashi brings "A chok I have decreed, and you don't have permission to think after it", in general those mitzvos that are beyond human intellect, such as the Parah Adumah, shatnez, the sacrifices etc.
So the question is, if the wise son wants to list the commandments from the most understood to the least, then he should have said mishpatim, then eidus, then chukim, and if he wanted to list them from the least understood to the most, then he should have said chukim, then eidus, then mishpatim
So why does he say eidus, then chukim, and then mishpatim? What is this order corresponding to?


texts: May one temporarily remove ẓiẓit from a garment in order to launder it?

texts:
Maran HaShulḥan 'Arukh writes (Oraḥ Ḥayim 15:1) that is forbidden to remove ẓiẓit from a garment for no purpose (and the Mishnah Berurah there, s.q. 3, explains that this is to avoid disgracing the miẓwah).

However, the Mishnah Berurah seems to say (Oraḥ Ḥayim 21:3 s.q. 16) that, before giving one's tallit to a Gentile to launder, one should remove its ẓiẓit.

My question is: if I want to put my tallit (either gadol or qatan) in a laundry machine, am I allowed to remove its ẓiẓit beforehand since the whole purpose of removing them is to beautify the miẓwah (rather than disgrace the miẓwah)?


texts: I have heard and even read (in Rav Zamir Cohen's book The Coming Revolution) that the most well known Alien phenotype, the "Greys" (who have large heads, large dark eyes, slits for noses, and very skinny body frames) are in fact mentioned with the same defining features in the literature of Kabala, and they are described as demons who inhabit the inner earth. Is it true that Kabala talks about such a thing, and if so where? I have heard this claim for several years, and I always wonder if it's true


texts: Latest time for various parts of korbanot

texts:
During the week, I often say korbanot after davening, generally in the car driving to work (there's not enough time in the car on the way to shul, and this way I have an uninterrupted block of time).  If I end up leaving late, what are the latest times to say the various parts?  As a related question, if I forget to say it on the way there, which parts can I still say on the way home when I say korbanot shel bein haarbayim?

My best guesses are:

Kiyor - makes sense to say before saying any other part, whenever it is
Terumat hadeshen - in the morning, but I don't have any more specific feeling
Tamid - sof zman tefilla
Ketoret - We say the one after davening on Rosh Hashana even if davening ends in the afternoon, so I would guess that it would make sense to say even in the afternoon.
Abayei hava mesader - all day?
Ana vechoach - any time, connected to ketoret
Ribon Kol Haolamim - I assume this is connected to Abayei hava mesader, since it's not said at Mincha
Musafim - all day, but if it's in the afternoon, should it be said before the tamid (like the actual korban) or after (like davening mincha and musaf)?
Eizehu mekoman and Rabbi Yishmael - all day

If I forget to say it in the morning, my guess would be kiyor, ketoret (for Shacharit), musafim when relevant, tamid, ketoret again, then Abayei hava mesader and continue as in Shacharit.

Is there a source who discusses this?  Of course most of it is Torah and you can say it whenever you want, but I'm asking when it makes sense to say it more than it makes sense to say other pesukim, mishnayot, and gemaras.


texts: When was the last time the "Leap Year" postponement rule was used to delay the date of Rosh Hashannah?

texts:
This site explains that there are 4 rules that would cause Rosh Hashannah to be postponed 1 or 2 days after the date of Molad Tishrei. You can view all 4 rules on the web site, but rule 4 states:

  4) If molad Tishri following a leap year falls on Monday at 15 hr 589
  hq (9:32:43 1/3 AM) or later, Tishri 1 is delayed by one day for the
  following reason:

  Molad Tishri of the leap year occurred on or after Tuesday at 18hr
  (noon)  Therefore Tishri 1 of that leap year was delayed one day by (2
  - Molad Zaken rule) and one more day by (1 - Lo Ad"u Rosh rule)  This would make that leap year too short (382 days) Note that this delay
  would now cause Tishri 1 to fall on a Tuesday and that will never
  cause (1) to trigger a further delay

I have designed an Excel sheet with some Visual Basic programming to list the dates of Rosh Hashannah and tell me the postponement rules (if any) that were applied. I have listed all years from 5775 until 5900. I have not been able to locate any instance where this rule has been applied. Granted, I may have a logic error in my program, so perhaps, it exists after all.

Would anyone know when this rule was last applied and when the next occurrence would occur? Also, if you know of a quick way to determine this programmatically (VNA or psudeu code), I'd really appreciate that.

While I'm at it - Shana Tovah to all.


texts: How did Beeri the Hittite come up with naming his daughter Yehudit?

texts:
וַיְהִי עֵשָׂו בֶּן־אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת־יְהוּדִית בַּת־בְּאֵרִי הַחִתִּי
  וְאֶת־בָּשְׂמַת בַּת־אֵילֹן הַחִתִּי׃

  When Esau was forty years old, he took to wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite; (Gen 26)

The Hittites were "intrinsically" bad guys, one of the 7 "bad" nations. How did he take the "most Jewish" name that Leah used to thank G-d for her 4th son?


texts: Matanos La'evyonim to poor from your city

texts: I saw quoted from Rav Elyashiv (אשרי האיש או"ח ח"ג פרק מ"ו אות י"ב), Rav Nevetzhal (מציון תצא תורה ח"א אות קל"א)  and Rav Wosner (קובץ מבית לוי חי"ז עמ' ק"ט) that one should ideally give Matanos La'evyonim to the poor from their city. I don't have access to those Sefarim right now. We know that the rules of giving charity on Purim are very different than giving charity the rest of the year. What is their source that charity given on Purim should be given to the poor of your city before the poor from elsewhere? Are there any earlier sources who say the same thing?


texts: Did Isaiah ever believe that Hezekiah was the Messiah?

texts: The Gemara at Sanhedrin 94a suggests that G-d wanted Hezekiah to be the Messiah.  The Gemara continues to say that at some point Hashem said he would not be the Messiah, and Isaiah cried out "Woe to me!  When will the Messiah come?" Was Isaiah privy to G-d's desire that Hezekiah could be the Messiah?  At what point does the realization that he would not be the messiah -- as described in the Gemara -- actually come to Isaiah (who was Hezekiah's father-in-law as well as mentor)?  I don't see it in the text.


texts: What neis hapenned to Baal Shem Tov on Achron shel Pesach?

texts: I have heard a special miracle is commemorated at Seudas HaBesh"t (third meal) on the last day of Pesach. What hapenned to Baal Shem Tov on Achron shel Pesach?


texts: Is there any brachah for putting on a headscarf?

texts: Is there any Brachah for putting on a טיכל or מטפחת (headscarf) - like when one puts on his tallit or like an act like washing ones hands? Same applies to a כיפה or יארמולקע. And if there are no Brachot for putting on these head-coverings, could someone explain to me why no Brachah is said?


texts: What are the various opinions as to what the Techeiles is?

texts: Several opinions claim to have rediscovered Techeiles. This question refers to Ptil Techeiles and Radnyzer. What are their opinions as to the Techeiles, and are there any others?


texts: Where can we find a list of chalek/chapter lengths from shortest to longest of Tanakh?

texts:
A quick glance of Bereshis alone would make chapter 24 the longest. Everyone knows Tehillim 119 is the longest of all of Tanakh.
We are looking for a list of at least the Torah shortest to longest. All of Tanakh would be stellar. Google searches are unclear if its counting by English or Hebrew.


texts: Another reason for Yosef not communicating with his father, Yaakov?

texts:
What would Joseph say if he were to send a message from Egypt to his father Jacob?
"Dear Dad, My brothers sold me into slavery but I am alive and well"?

Would Joseph really send his father such a message? If he did, what might we expect his father to do?

(Joseph was not aware that his brothers told their father than he was killed by a wild animal.)

Was this practical problem explored by the various sources/commentators?

(The earlier questions in this posting are rhetorical. This last question is the nub of this post.)


texts: Why must a Yoledet, a woman who just gave birth, bring a sin offering?

texts:
Why must a יולדת bring a sin offering?  What does she need כפרה for?

As it says in Vayikra 12:6-7:

  וּבִמְלֹאת יְמֵי טָהֳרָהּ לְבֵן אוֹ לְבַת תָּבִיא כֶּבֶשׂ בֶּן שְׁנָתוֹ לְעֹלָה וּבֶן יוֹנָה אוֹ תֹר לְחַטָּאת אֶל פֶּתַח
  אֹהֶל מוֹעֵד אֶל הַכֹּהֵן

  6 And when the days of her purification have been completed, whether for a son or for a daughter, she shall bring a sheep in its first year as a burnt offering, and a young dove or a turtle dove as a sin offering, to the entrance of the Tent of Meeting, to the kohen.

  וְהִקְרִיבוֹ לִפְנֵי יְהֹוָה וְכִפֶּר עָלֶיהָ וְטָהֲרָה מִמְּקֹר דָּמֶיהָ זֹאת תּוֹרַת הַיֹּלֶדֶת לַזָּכָר אוֹ לַנְּקֵבָה

  7 And he shall offer it up before the Lord and effect atonement for her, and thus, she will be purified from the source of her blood. This is the law of a woman who gives birth to a male or to a female.

If you quote a commentary please explain what it means if you can.  Thanks!


texts: Can a woman be one of the three for hatares nedarim?

texts: Can a woman be one of the three witnesses/part of the beis din for hatares nedarim (annulment of vows)?


texts: Gross but serious question...... I read that there has been found traces of fecal matter in swimming pools  from people not cleaning properly after going to the bathroom, would this cause issue for davening immediately after going swimming without showering first or since it is SO diluted by ATLEAST several thousands of gallons of water would it not be a problem halachicly?


texts: Can one switch chazzanim at non-traditional places in the service to accommodate a mourner who came late?

texts:
Can one switch chazzanim at non-traditional places in the service to accomodate a mourner who came late? For example, Reuven is asked to lead the prayers (say mincha). He says “Ashrei”, “Kaddish” and the quiet Amidah. He looks around to see if sufficient people have finished for him to start the repetition and sees Shimon (who has Yahrzeit that day and came late to prayers) gesticulating that he would like to take over.

For the mitzvah of loving your fellow man as yourself, it seems that Reuven must give way.

Is there any reason why he should not?


texts: Since the Messiah is human, how long will he live?

texts:
The messiah is to be "anointed" and must be versed in the law which mean he would have been alive for a while, and then embarks on his duty by accomplishing the follow:

  All Jews would be living in Israel (Isa. 11:12, 27:12-13);
  Israel would also be populated by the resurrected souls who died in previous generations (Isa. 26:19);
  The Holy Temple would be rebuilt and functioning (Micah 4:1);
  There would be world-wide peace (Isa. 2:4, 11:6, Micah 4:3);

  and,
  The entire world would believe in the G-d of Abraham (Isa. 11:9, 40:5; Zephaniah 3:9).

These things are suppose to be ushered in during the Messianic age. Will he be alive to accomplish all these (considering he's human) or is there any mention of his descendants (if he'll marry) or any other thing to prove he'll be alive till all of these are accomplished?


texts: In general, one is required to take t'rumos and maasros from grain only once the pile of grain is been smoothed (מירוח הכרי, meruach hak'ri). (I think other halachos also kick in then.) What exactly is this act of smoothing, and why would a farmer do it?


texts: Why is the son of אסנ״ת משגע״ח called a sinner?

texts:
The Bavli, N'darim 20:2, reads:

וברותי מכם המורדים והפושעים בי אמר רבי לוי אלו בני תשע מדות בני אסנ״ת משגע״ח בני אימה בני אנוסה בני שנואה בני נידוי בני תמורה בני מריבה בני שכרות בני גרושת הלב בני ערבוביא בני חצופה איני והאמר רבי שמואל בר נחמני אמר רבי יונתן כל אדם שאשתו תובעתו הויין לו בנים שאפילו בדורו של משה רבינו לא היו כמותם שנאמר הבו לכם אנשים חכמים ונבונים וכתיב ואקח את ראשי שבטיכם ולא כתיב נבונים וכתיב יששכר חמור גרם וכתיב מבני יששכר יודעי בינה לעתים ההיא דמרציא ארצויי

Or, in my own, loose translation:

"I will pick from among you the rebels and those who deliberately sin against me" [Y'chezkel 20:38]. Rabbi Levi said:

These [mentioned in the above-quoted verse] are the sons of nine מדות(?): the sons of [things whose acronym is] אסנ״ת משגע״ח: the sons of fear, the sons of a forced woman, the sons of a hated woman, the sons of נידוי-type excommunication, the sons of exchange, the sons of argument, the sons of drunkenness, the sons of a woman divorced by the heart, the sons of mixture, the sons of a brazen woman [who duns her husband for intercourse].

Is that a fact? But Rabbi Sh'muel b. Nachmeni said that Rabbi Yonasan said:

Any man whose wife duns him is having sons like whom weren't even in the generation of our leader Moshe….

Ah, but that's where she attracts him [without outright dunning him].

See the commentaries and Orach Chayim 240:3 for the exact interpretations of these "sons", but, roughly, they're the product, the offspring, of intercourse in which the man was thinking of another woman, or in which the man was drunk, or other such examples.
I understand that actions have consequences and that a child can have a status of, for example, mamzer, with the (slight) loss of privileges thereunto appertaining, because of the intercourse of which he's a product. No problem. But how can he be, or why is he, called a sinner ("the rebels and those who deliberately sin against me") based on the intercourse of which he's a product? He hasn't sinned.