texts: Why were the Egyptians judged for twelve lunar months, rather than solar ones?

texts:
Eduyos 2:10 lists several judgements which lasted for exactly twelve months:

  חֲמִשָּׁה דְבָרִים שֶׁל שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט דּוֹר הַמַּבּוּל, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט אִיּוֹב, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט הַמִּצְרִיִּים, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט גּוֹג וּמָגוֹג לֶעָתִיד לָבֹא, שְׁנֵים עָשָׂר חֹדֶשׁ. מִשְׁפַּט רְשָׁעִים בְּגֵיהִנֹּם, שְׁנֵים עָשָׂר חֹדֶשׁ.

  Five things are twelve months: The judgement of the generation of the flood was twelve months. The judgement of Iyov was twelve months. The judgement of the Egyptians was twelve months. The judgement of Gog and Magog in the future to come will be twelve months. The judgement of the wicked in Gehennom is twelve months.

Some of these judgements are twelve solar months, while others are twelve lunar months:

1. Generation of the Flood: Rashi to Bereishis 8:14 writes that this was a solar year:

  בשבעה ועשרים. יְרִידָתָן בַּחֹדֶשׁ הַשֵּׁנִי בְי"ז בַּחֹדֶשׁ, אֵלּוּ י"א יָמִים שֶׁהַחַמָּה יְתֵרָה עַל הַלְּבָנָה, שֶׁמִּשְׁפַּט דוֹר הַמַּבּוּל שָׁנָה תְמִימָה הָיָה:

  "On the 27th [of the second month, the land dried]." Their descent [into the Teivah] was in the second month on the 17th of the month. These are the 11 days which the sun['s year] exceeds the moon['s year], for the judgement of the generation of the flood was a complete year.]

2. Iyov: Seder Olam Rabbah 3 expounds how we know this.

  מכת איוב י"ב חדשים, שנאמר כן הנחלתי לי ירחי שוא ולילות עמל מנו לי (איוב ז ג), מה לילות למנוי שלהן אף ירחים למנוי שלהן.

  The wounds of Iyov were 12 months, as it says (Iyov 7:3), "So have I been allotted months of futility, and nights of toil have been counted to me." Just as nights are according to their count, so, too, months are according to their count.

The term used in the passuk for month is ירח, a fairly uncommon term in this context. Normally it means "moon," which seems to indicate that this refers to a year of lunar months.

3. Egyptians: Seder Olam Rabbah ibid. demonstrates that it was twelve months based on the lunar calendar:

  מכות מצרים י"ב חדשים, שנאמר ויפץ העם וגו' (שם ה יב), אימתי דרכו של תבן באייר, והם יצאו בניסן, לקו המצריים עשר מכות כל י"ב חדש.

  The plagues in Egypt was 12 months, as it says (Shemos 5:12), "The people scattered [in all of the land of Egypt to gather stubble for straw]." When is it the way of straw [to be found]? In Iyar. And they left in Nissan. The Egyptians were stricken with ten plagues all twelve months.

As this exposition is based on Iyar and Nissan, it's clearly twelve lunar months.

4. Gog and Magog: Seder Olam Rabbah ibid. implies it's a solar year:

  משפט גוג לעתיד לבא י"ב חדש, שנאמר וקץ עליו העיט וכל בהמת הארץ עליו תחרף (ישעיה יח ו).

  The judgement of Gog and Magog in the future is 12 months, as it says (Yeshaya 18:6), "The kites will summer on them, and all the beasts of the earth shall winter on them."

I assume this is a solar year based on the inference from the seasons.

5. The wicked in Gehennom: This is clearly a lunar year, as evidenced by the practice of yahrtzeit being held on the same day of the lunar calendar, rather than the solar one.

The pattern seems to be that judgements of Jews are based on the lunar calendar while judgements of non-Jews are based on the solar calendar.1 The one outlier is the Egyptians,2 who were (obviously) not Jewish, yet were judged based on the lunar calendar. Why?3

1Cf. Sukkah 29a: "When the sun is eclipsed, it is a bad sign for the non-Jews, and when the moon is eclipsed, it is a bad sign for the Jews, for the Jews count by the moon and the non-Jews count by the sun."

2Whether Iyov was Jewish or not is established as a Tannaic dispute in Bava Basra 15b, so  our Mishnah would accordingly hold like the opinion that he was Jewish.

3Obviously I will accept an answer that says that any of my assumptions or interpretations in this post are wrong, provided that it gives a coherent explanation of all five judgements, whether they are lunar or solar, and why.


texts:
Sh'mos 3:15–18 reads:

  15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל מֹשֶׁה…. 16 לֵךְ וְאָסַפְתָּ אֶת זִקְנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם יהוה אֱלֹהֵי אֲבֹתֵיכֶם נִרְאָה אֵלַי… לֵאמֹר פָּקֹד פָּקַדְתִּי אֶתְכֶם וְאֶת הֶעָשׂוּי לָכֶם בְּמִצְרָיִם. 17 וָאֹמַר אַעֲלֶה אֶתְכֶם מֵעֳנִי מִצְרַיִם אֶל אֶרֶץ הַכְּנַעֲנִי וְהַחִתִּי וְהָאֱמֹרִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי אֶל אֶרֶץ זָבַת חָלָב וּדְבָשׁ. 18 וְשָׁמְעוּ לְקֹלֶךָ…

I'm unsure of how to read this. Specifically, the last part of pasuk 16 is Hashem quoting Moshe quoting Hashem. Is pasuk 17 the same, or is it just Hashem quoting Moshe? That is, do we read the passage as this —

  God said further to Moses:

    … Go gather the elders of Israel and tell them:

      God, the god of your fathers, appeared to me… saying:

        I paid attention to you and to what was done to you in Egypt. And I have said [or: say]:

          I will raise you from the poverty of Egypt….

    And they will heed your voice….

— or as this —

  God said further to Moses:

    … Go gather the elders of Israel and tell them:

      God, the god of your fathers, appeared to me… saying:

        I paid attention to you and to what was done to you in Egypt.

      And I have said [or: say]:

        I will raise you from the poverty of Egypt….

    And they will heed your voice….

—?


texts: Seeking mnemonic for the order of the Pesach Seder

texts:
The Passover Seder is long and has lots of steps. Sometimes I get confused what comes next!

I'm looking for a mnemonic (perhaps poetic?) to use to help remember the order of the different steps. Do you know of any that have been used in the past?


texts: Lubavitcher Rebbe on Techelet from Murex trunculus

texts:
Did the Lubavitcher Rebbe (Rav Menachem Mendel Schneerson) say anything about wearing Techelet made from the Murex trunculus (as claimed by Ptil Tekhelet to be the correct Halachic Tekhelet) nowadays?

If so, where and what did he say?


texts: Are there any Yekkish wedding customs specifically?

texts:
In Yekkish Ashkenaz minhag are there any wedding customs distinct from general Ashkenaz wedding customs?

For example, I've read online that there is a minhag to use the chattan's tallis for the chuppah and that Yekke authorities did not object to getting married in shul (whereas Polish Ashkenazi authorities considered it chukos ha'goyim because Christians often married in churches). Are there sources for these or other customs?


texts: Does 'Levi-' as half of a surname indicate a family of Levites?

texts:
I've come across a number of surnames of the form Levi-[Something]:

Tullio Levi-Civita was from an Italian Jewish family.
Claude Lévi-Strauss was from an Alsatian Jewish family.
Rita Levi-Montalcini was from an Italian Jewish family.

Does Levi- as the first half of a surname generally derive from (or is it) an indication of a Levite family? (I'm asking in general, not about those three families specifically.)


texts:
After the you finish saying Havdalah what should you do? some examples.

Dipping your pinkies into the wine and rubbing it on yourself. Where are supposed to do it? etc.
Pouring the wine over the candle
And one time I saw someone smelling the Havdalah candle after Havdalah?

If you have sources that would be the best.


texts: "Secular" studies in the Rhineland academies of the 11th-13th centuries

texts:
This is perhaps a fairly specific question, and I don't know if it belongs here or on the History stack exchange, but I would like to know more about the Rhineland academies that were headed by people like R' Yehudah ben Natan and R' Meir ben Shmuel in the 11th century, through to people like R' Moshe of Evreux and R' Eliezer of Touques in the 13th. Those schools were responsible for producing tosafot on the Babylonian Talmud: complex analyses that served to make the text an exceedingly complicated yet a consistent and self-referential system. In those academies, were students expected to have an understanding of maths or of science? Of botany? Biology? Astronomy?

If they were, where did they acquire that information? Did Jewish schools in Ashkenaz at the time provide what we today would term a "secular" scientific and mathematical education? Is there any textual evidence that confirms that the Baalei haTosafot even had a comprehension of such things, beyond what can be gleaned from the Talmudic text itself?


texts: What type of Dagesh is נָּא֙ from (Breishis 38:16)

texts: On the pasuk of "הָ֤בָה נָּא֙ אָב֣וֹא אֵלַ֔יִךְ" there is a dagesh in front of a word on a the letter nun.  What type of Dagesh is this?  Shouldn't there not be a dagesh chazak on front of a word?


texts: What is the appropriate response of someone outside Israel during a war?

texts:
During a war or large scale military operation what are some of the best things for a person living in chutz l'arertz to do? Is saying tehillim and doing extra chesed enough? Should a person run to Israel and join the effort? Is there a middle ground?

Sourced answers only, please.


texts:
Why is kedusha inserted in Amida and, unlike kedusha d'sidra and uva letziyon, omitted by a yachid? These are actually two related questions.
First, kedusha is said three times in shacharis- once in the berachos leading up to krias shema, second in the amida, and third, after the amida in uva letzion.

Question #1- If a person davening without a minyan recites the first and last of these kedushos, why not the second?
Question #2- If the second kedusha "belongs" in the sequence of berachos of the amida, why remove it if there is no minyan.


texts:
In trying to find the best, most factually based argument against evolution, I found this which said that it just doesn't make sense because why would a creator take so long.

Are there any other factual / logical proofs from reliable Jewish sources that easily disprove evolution?


texts:
If somebody said to one of his parents, "May you see me die in front of you", would his curse Gd forbid become realized ?

Is it also considered "cursing one's parents"? (Vayikra 20:9)


texts:
I am studying safrut (with an Ashkenazi teacher), but I and my havruta partner are both interested in also learning the Sephardi script for STaM. We are (G!d-willing) about to finish learning a book that my teacher recommended, Masoret Tsurat haOtiot, and are hoping to find other books — either historical or modern — that describe the halakhot of STaM from a Sephardi, Spanish-Portuguese, or North African perspective. The other books I've been able to find so far are Qol haReMeZ (Moshe Zacuto) and LeDavid Emet (HiDA).

Does anyone know of any others?


texts: On tisha bav and during mourning Jews sit on the floor or low chairs. How low must a chair be to be permitted?


texts:
I've heard many times from Rabbis and Morims that every suffering we have in life is the consequence of something bad we've done. And for babies that suffer at birth and righteous people that seem to suffer for no reason, are actually receiving the consequences of Averot in their past lives. Ok, this seems to answer the reason for any suffering in the world.

But if that's so, then why did Hevel suffer? He was killed by his brother with a stone to the head; he didn't just suffer, he lived a short life and had no descent. To my knowledge he did nothing wrong, in fact he was very righteous. And he couldn't possibly be a reincarnation, there just weren't any deaths before him.


texts: Shnayim Ve'arba'im Umatayim - mi yodeya?

texts:
Who knows two hundred forty-two?
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.

It seems that the new site's engine doesn't like the similarity of this question to previous questions in this series. I guess I'll have to get a little more creative ...


texts: Can Frankenstein's Golem wear women's clothing on Purim?

texts:
We know that Rebbe Victor Frankenstein created a golem (the English called it a monster) during the 18th century. Since Frankenstein was Jewish, I've been wondering about the halakhot that apply to his creation.
Specifically, does the golem get to dress up in Purim, even if in women's clothing?
The Rema famously states (O'C 696:8):

ומה שנהגו ללבוש פרצופים בפורים, וגבר לובש שמלת אשה ואשה כלי גבר, אין איסור בדבר מאחר שאין מכוונין אלא לשמחה בעלמא

However, other authorities strongly object to this, especially the Genevan poskim from which R. Frankenstein would have relied on. Is the golem considered a male for this to even be considered an issue?

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


texts: Why do we find that there is no differentiation in targum between the The four letter Shem HaShem and Elokeinu, they are both translated as Yud Yud.


texts: What is the meaning of "וְדַעַת קְדֹשִׁים בִּינָה"?

texts:
The book of Mishlei contains deep wisdom with many layers of meaning which is often hard to grasp. Fortunately, such great commentators as Rashi provide clear explanations of the true meaning. However, this time, even Rashi didn't help me.
In Mishlei 9:10 we read:

תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃
[Chabad Translation] The beginning of wisdom is the fear of the Lord, and the knowledge of the holy ones is understanding, Praise of Him is everlasting.

Rashi comments:

תחלת חכמה יראת ה': היא עיקר הבינה:
The beginning of wisdom ... and the knowledge of the holy ones: is the root of understanding.

I don't understand this commentary at all and the following questions arise:

Knowledge and understanding are not the same thing. So how can "knowledge of the holy ones" be "understanding"?

Are "the holy ones" in this verse angels?

So what's the correct meaning of the proverb in a simple language for us mere mortals?


texts: Fixing incorrectly-said word in davening

texts:
When one has incorrectly uttered a word or syllable of davening and immediately realizes it, how far back does one go in order to correct it?

Does one need to return to the beginning of the pasuk or sentence?

If not (i.e. one must only repeat the word), then if one realizes in mid-word, must he return to the beginning of the word, or simply fix the bad syllable? For example, if one is to say "nafshoseichem," and says "nafshozei..." does one fix it by saying "-seichem," or must one say the entire word "nafshoseichem?"


texts: How to determine what a "normal wind" would do to a sukka

texts:
What a "normal wind" ("ruach metzuya") would do affects various laws of sukka construction. For example, in this guide from the Star-K to using sechach mats, they require that sechach-eligible measures be taken to make it so that the mat would not fly off in a normal wind before one ties sechach down to preserve it in the case of an abnormal wind.

How, practically, should one assess what would or would not happen under "normal wind" conditions?

I suppose one way would be to experiment with different setups over the years and see what happens, but that seems excessively risky, time-consuming, and unreliable due to small sample size. Also, the results would be completely unavailable the first few years. Another method could be to get someone who already has a great deal of sukka experience to assess the situation, but given that every site is different, and sukkas come in all different designs, it would seem to be difficult to get a reliable assessment for one sukka and site based on anecdotal experience in others. I expect that a full-blown engineering study would do the trick, but it seems unlikely that that's required, as "the Torah wasn't given to the ministering angels" (Berachot 25b), a class of which engineers are probably a subset.


texts: Games (on Shabas) that involve writing: whose writing?

texts:
I don't have good sources handy, but apparently some forbid the Shabas playing of games in which one usually writes, even if playing without writing: Scrabble, in which one writes scores, is sometimes given as an example.

Does this depend on what that person usually does, or on what people usually do?

For example, Uno is a game that (at least in some versions) is played in rounds: the scores are subtotaled and written after each round. I know a family that would not have played it on Shabas because of the restriction on playing games that use writing. To allow themselves to play it on Shabas, they developed an alternate scoring system: instead of writing scores, they kept scores by placing bookmarks in books. (If a player's score was 127, he placed his bookmark between pages 126 and 127, facing page 127.) They used this method during the week also, so that the game became, for them, one in which writing was not utilized, and they could play it on Shabas. Is this valid?

Of course, I'm not asking for an halachic ruling here: everyone should consult his own rabbi. I'm asking, rather, for arguments and sources pro and con.


texts: Are there any articles, texts, or resources available discussing the Beta Israelite text of "Te'ezaza Sanbat"?

texts: Shalom Uvracah.  I was doing research into how The Beta Israel Community observed/respected the Shabbat before immigrating to Israel through Operations Moshe and Shlomo.  I came across a text called the "Te'ezaza Sanbat" (Commandments of the Shabbat) which discusses their rituals and how they observe the day but initially couldnt find an English version.  I came across this answer on the Judaism StackExchange website (huge help) which provided a link to one available online.  Are there any articles, texts, or resources available discussing it?  Also if you have any resources to share/available concerning how the Beta Israel Community observed the Shabbat before coming to Israel please do share.  Todah Rabbah.


texts: Why not "Where is Achashverosh in the Torah"?

texts:
In Chullin 139b, the Gemara asks about hints in the Torah for several of the figures in the Megillah, and provides answers:

  "Where is {Haman, Esther, Mordechai} hinted at in the Torah?" (המן\אסתר\מרדכי מן התורה מנין?)

Why doesn't it ask about Achashverosh as well? He's certainly as major a character in the story as any of them. (And in fact, while by name he's mentioned only about half as many times as each of them - 29, as compared to 50+ for each of the other three - his title המלך appears by itself some 160 times.)


texts:
Rashi in parshas Toldos (25:27) tells us about Esav:

יודע ציד: לצוד ולרמות את אביו בפיו, ושואלו אבא היאך מעשרין את המלח ואת התבן, כסבור אביו שהוא מדקדק במצות׃
who understood hunting: [He knew how] to trap and to deceive his father with his mouth and ask him,“Father, how do we tithe salt and straw?” His father thereby thought that he was scrupulous in his observance of the commandments (Tanchuma, Toeldoth 8). (emphasis mine)

Apparently, the Avos were careful to separate maaser. But who did they give their maaser to? Though we find Avraham giving a tithe to Shem who was a Kohen of sorts (see Beraishis 13:20 with Rashi there), that was in a situation of dividing war spoils.
Since the separating being discussed here is the regular tithes of all crop yields--if it was for Shem, then it should've been referred as "Teruma." Were there Leviim at that time too?
I would be intrigued to hear an answer.


texts: What tribe are the Bene Israel in India descended from?

texts: What tribe(s) are the Bene Israel of India descended from?


texts: In the Gemara, Satan is frequently described as "dancing". (Examples being B[Berachot 33a]1, Megillah 11b, and Pesachim 112b.) Why is this so?


texts:
Which groups of Jews observe the monthly holiday known as "Yom Kippur Katan," in which one dedicates the day before Rosh Chodesh to repentance, often including fasting and selichot?

In what ways do different groups interpret the custom? Is it considered a firm requirement, a fixed minhag, or simply an optional extra tool for spiritual improvement? May one do it some months but not others?


texts: Would silverware intended for one-time kosher use (e.g. airlines) need to be immersed in a mikva?

texts:
According to the Star-K,

  First Class and Business Class meals are double wrapped in real chinaware and sealed with kosher certification tape. They are then sent to the airline food service caterer and served in this fashion to the traveler. After onetime kosher use, the china is cycled into the airline’s regular stock of chinaware.

Would the kosher caterer have to dunk/immerse this china in a mikva first, as is the case with ordinary newly-purchased dishware?

(Yes I'm aware that some are lenient regarding glazed earthenware, but let's leave that issue aside for now.)


texts: Why isn't it considered Borer to use a spoon to take cholent from a cholent pot?

texts:
There are three requirements in Shulchan Aruch Orach Chaim 319 to separate food (or other needed articles) from a mixture on Shabbos without it being a melacha of borer.

Good from the bad.
With one’s hand.
Immediate use.

It's usually understood that a spoon is considered to be an extension of one's hand, but this doesn't seem to apply to a cholent pot because cholent can be very hot so taking it with one's hands directly would be difficult and probably somewhat painful. If I wouldn't be able to separate the cholent without the help of the spoon, how can I still consider that spoon to be an extension of my hand?


texts: Are cholim obligated to please their wives?

texts:
To me it is clear that if (G-d forbid) a person is sick to the point that it will kill them, or that (G-d forbid) they will get their wife sick, there's obviously no obligation to please their wife (fulfill the requirement of ona).  If the doctor tells them not to, also it is clear to me that they are not obligated to (and maybe obligated not to).

So that raises the questions:

Minimally how sick should one be for that obligation to be nullified?
What about extended illnesses (e.g., G-d forbid, a broken hip or leukemia)?


texts: Why was Nevuchadnezer able to command horses not to whinny, and birds not to fly?

texts:
In the second chapter of Daniel in verse 38, At the beginning of his interpretation of Nebuchadnezzar's dream Daniel explains "Hashem, gave you rule over People, wild breasts and birds of heaven, therefore the Gold(en Head of the image in your dream) is you"
Rashi explains:  "Nevuchadnezer was able to command horses not to whinny, and birds not to fly"
My Question is that I don't understand how Hashem can give this wicked and sadistic man, who loves killing even his own Countrymen, who destroyed the BAIS HAMIKDASH, the power to control animals? Esp. because when read the previous Pasak 37, together with this one it sounds like Hashem (כביכול) gave from His glory to Nevuchadnezar.
(The Metzudas David on the other hand explains this Pasuk by bringing Our ר"זל (usually ref. to a Gemara, though sometimes a Midrash) that says "Once Nevuchadnezar lassoed a Lion and rode on its back. Both Medrashim bring Jer. Chapter 27 "And also the wild beasts of the field I gave to my Servant" as a proof ref. to Nebuchadnezzar)
P.S. I don't have question on the fact that 'ה gave a prophetic dream to this Rasha, because that was (like they say by Yosef's Pharoh) that was to elevate דניאל וחבריו)


texts: Can someone explain the idea that God "created the world with the Torah"?

texts:
Can anyone explain the idea that God "created the world with the Torah," an idea that apparently has a long heritage, such that it does not appear to be the crazy bizarre notion that it seems to me now?  I just want to understand what the idea is.  For me, saying the Torah existed before the creation of the world would not be an answer, as it would be an equally crazy and bizarre statement.  I do not mean to offend anyone with my questions.

It would seem that there is some kind of understanding of what the Torah is that is unknown to me.  Perhaps that can be explained.  My starting point, for anyone who cares to explain this to me, is that the Torah is a book; a holy book, transcribed by Moses long after the creation of the world.


texts:
What is the source for expounding the torah according to remez, derush and sod (along with 'pshat' the group can be referred to by the acronym PaRDeS)?

These forms of hermeneutics are not found in the list of Rabbi Yishmael on the 13 ways to expound the torah, nor do they have a logical basis.

definition and examples of each


texts: Why does the Gemara use gamma to compare shapes and not reish or chaf sofit?

texts: When talking about shapes, the Gemara often uses Greek gamma (e.g., Peshachim 8b). Why doesn't it use reish, dalet or chaf sofit instead?


texts: Source for a story about mistakenly thinking Mashiach was here

texts:
What is the story in the Gemara or Ein Ya'akov about the guy who ran into the streets when he thought the Mashiach was here, but really it was a wedding ceremony?

I can't find it anywhere.

The Rosh Yeshiva was telling us the story about a man who was bathing and heard music outside. He didn't hesitate, he knew it was Mashiach. So he hopped straight out of the shower and into the streets only to discover it was a wedding precession.


texts:
I happened to observe a Facebook conversation regarding an upcoming Siyum, ostensibly taking place because someone had put forth great effort to complete a tractate of Talmud, and not because the organizers wanted to eat meat during the Nine Days. The question was asked whether meat would be served, and someone said, "If there's no Hadran there's no meat."

Is that correct? That is, does eating meat at a Siyum during the Nine Days require a Hadran?

Furthermore, I wonder:

Does Hadran require a minyan (the Siyum-maker apparently assumed so, and was not planning to say the Hadran)?  Does the presence of a Minyan obligate a Hadran?
Does the presence of a Minyan (with or without a Hadran) obligate a Kaddish?
Do Kaddish and Hadran obligate one another (ie., do you need to do both)?
And what if there's no Minyan available? Can meat be eaten at such a Siyum during the Nine Days anyway? Can someone make a Siyum with (or even without) a friend or two and then eat meat as part of a Se'udath Mitzvah?


texts: Why is the name Yerushalayim in the reverse order?

texts: The Midrash (Bereishis Rabbah 56:10) tells us that Avraham called the city Yireh and Malki-Tzedek called it Shalem. Hashem combined the two names and called the city Yerushalayim. But we know that Shem preceded Avraham chronologically and he originally named the place. Why did Hashem put Avraham's designation first? Would it have not been more proper to call the city "ShalemYireh"?


texts:
During shemita, every 7th year of the agricultural cycle, the land of Israel is to be left completely fallow. One is forbidden from working the land which includes: plowing, planting, pruning and harvesting.
There is another mitzvah known as Bikkurim.

Bikkurim, in the land of Israel,  were the first fruits of season from the seven species. The owner of the land would first look out for them when they would begin to blossom, would mark them off and upon ripening, would bring up to the Jerusalem and would then give them as a gift to the temple for the Kohanim to consume.

Bikkurim required the owner to harvest the first fruits that grew and bring them up to the temple. Was the Bikkurim fruits ceremony performed during a shemitah year?


texts: There's this reality TV show where strangers meet at the altar for the first time and get married on the spot. Like a really intense arranged marriage. Would this sort of thing be permissible in Halacha? Could a couple meet for the first time at kabbalas panim for example?


texts: Has CRISPR (editing the genome) for humans been discussed in halachic literature?

texts:
Has the use of CRISPR in editing the human genome been discussed in halachic literature? I know that PGD and its ability to allow parents to choose the gender of their child have been under discussion for several years1, but what about gene editing via CRISPR? This could allow for the choosing of much more than the gender of an offspring. 2

1 By Rabbi Joshua Flug, in the Journal of Halacha and Contemporary Society XLVIII (Fall 2004), and Fred Rosner in Biomedical Ethics and Jewish Law, among others.

2 CRISPR has not been successfully tested on humans yet, but the potential is there. https://en.wikipedia.org/wiki/CRISPR#Society_and_culture


texts:
The title says it all: what do various sources say regarding the authenticity of the Meggid Mesharim; a book supposedly containing angelic revelations to R. Joseph Karo. Did R. Karo really write it?

I am including scholarly sources regarding this historical question of authorship.


texts: Does other food combine to a c'beitza for the bracha of netilas yadayim?

texts:
It's a well known halacha that if one intends to eat less than a k'zais of bread then one doesn't make a bracha on al netilas yadayim.

This comes up sometimes on Pesach when there's not enough Matzah to give everyone a whole Matzah (which I presume is a k'beitza since I think a k'zais is about a half of a matzah and a k'beitza is twice that). Does other food combine to the k'beitza or does it have to be a full k'beitza of bread / matzah?


texts: Are we supposed to know which transgressions are light or severe?

texts:
I remember learning that we cannot know which commandments are more important than which others -- God gave them all to us and we don't say that we prioritize some over others (aside from the special priority to save a person's life).  Avot 2:1 touches on this, saying to be as careful with a light commandment as with a grave one because we don't know their rewards.  And I know we're not supposed to interrupt the performance of a mitzvah to do a different mitzvah, so we don't apply priorities there.

Yoma 8:8 teaches:

  Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement.

Is the mishna speaking in the abstract, saying that for some unspecified transgressions you can atone immediately and for others you have to wait until Yom Kippur?  Or, when it says "light transgressions"  (עֲבֵרוֹת קַלּוֹת), are we supposed to understand which those are?  I understand the passage in Avot to be saying "commandments you think are light (or grave)", but maybe that's a misunderstanding?


texts: Those that suffer from type 2 diabetes are told to limit their intake of carbohydrates. This is normally doable. However comes the Seder night, with 4 cups of wine and significant Matza intake one is going to be significantly over the amount of carbs recommended. Does any contemporary Poseik discuss this and have suggestions as to how to limit the carbs?


texts: Where can I find an online Talmud with interlinear text?

texts:
I would like to examine the Babylonian Talmud interlinearly. That is, it has both the original language and English near one another. The biblical interlinears that I have seen are usually line-by-line. They have a Hebrew text on one line and then the next line will be English, breaking down each word from the Hebrew line.

Online, I have found English editions of the Talmud and Hebrew/Aramaic editions, but not interlinear ones.

While interlinear editions might be available in print for the Talmud (I haven't found the full set yet), I haven't yet found one online. I have found different books like Siddur and others. Does anyone know where I can find an interlinear Babylonian Talmud online?


texts: Why didn't Terach go to the Land of Canaan?

texts: In Genesis 11:31, Terach takes Avraham (then Avram), Sarah (then Sarai), and Lot to the Land of Canaan, i.e. Israel. However, they stopped in Charan, and Terach spent the rest of his life there. Why didn't they continue?


texts: Where do Chazal refer to Rus and Naomi as birds?

texts: Where is the Chazal that refers to Rus and Naomi (Na'ama?) as shnei preidos tovos - two good birds?


texts:
A lot of people have told me (and I seem to remember seeing so myself) there is a view in the Rishonim that someone who is killed Al Kiddush Hashem (for the sanctification of G-d's name, ie., martyrdom) does not feel the pain. In this thread people have pointed out a few proofs that they definitely did feel the pain.

What is the source that there is no pain when being killed for Hashem?


texts: Who were the בני ברית מערביים mentioned in the Trumas HaDeshen, and what was their agenda?

texts:
The Trumas HaDeshen #88 in chelek 2, seen here discussed going to live in Eretz Yisroel in his times.

In his discussion he mentions

  בני ברית מערביים נחשבים לרשעים גמורים מוסרים מפורסמים
  והם טורדים ומבלבלים האשכנזים שהם שומרי  תורה

Who are these בני ברית מערביים and what were they doing?
I'm assuming he means middle eastern Jews so I wonder if they were still practicing Judaism or perhaps they had converted to Islam. He does call them Bnei Bris, but at the same time he implies that the Ashkenzi (immigrants?) were the ones keeping the Torah. Why were these other people so intent on ruining it for the Ashkenazim?

Later on he mentions רשעת הישמעלים so these people were not Muslim, not that it's likely he would call a Muslim Bnei Bris.

A quick reference point, the author of Trumas HaDeshen Rabbi Yisroel Isserlein died 26 years before the Ottoman conquest of the Holy land, so whatever political issues were going on were still under the rule of the Mamluks


texts: What is the bracha on Beanitos chips? Anyone know if it should be more specific (as it contains beans and rice as the primary ingredients)?


texts: Can you accept money for your chametz items during Pesach?

texts:
You sold your chametz to a non-Jew, directly.

During Hol Hamo'ed, the non-Jew comes to your home and says he wants your $500 single malt scotch, and he writes you a check for it. He walks out with your scotch, getting happily drunk along the way.

Can you take his check during Pesach, or is it in some way benefitting from chametz? If it is, consider that a check provides no actual benefit until you cash it - could you hold onto the check but not cash it until after Pesach.


texts:
Following "the shape or form of chuppa":

Halachicly speaking, Chuppah makes Nissuin - the start of the formal obligations of both sides.

What is the minimal footage of a Kosher Chuppah? A square Tefach, Amah, 4x4 Amah?
What Chuppah size would not constitute Nissuin?

Note, I'm aware of other approaches to Chuppah, but here I talk about the standard contemporary accepted ones.


texts: Can you marry your Wife's Sister as a non "Rival Wife"?

texts:
When discussing polygamy with someone from Chinese culture, they mentioned how marrying sisters was considered a good idea as they were more likely to get along.

This made me wonder about the specification: "And you shall not take a woman with her sister [in marriage] as rivals, to uncover the nakedness of one upon the other, in her lifetime."

Does this mean you can marry your wife's sister if it isn't as a rival wife?


texts:
Jews usaly do not ask angels for help as per the RAMBAM. He writes (in Sanhedrin, Perek 11) in the fifth Yesod ha'Emunah  the prohibition against serving Avodah Zarah -- that not only should a person not worship a Mal'ach, but he should also not make a Mal'ach a vehicle through which to reach Hashem. Yet in Sholom Alichem we ask the Angels we are addressing

  בָּרְכוּנִי לְשָׁלוֹם מַלְאֲכֵי הַשָּׁלוֹם מַלְאָכֵי עֶלְיוֹן

so we ask angels to bless us with peace.


texts: Exercises in *yiras shamaim* (awe of the Lord)

texts:
I have, it seems, no problem relating to Hashem with ahava - one of my main motivations in avoda is to try to make him benachas (happy), like I would my parents.

Relating to yirah is another story. I am looking a set of exercises to try to build up yiras shamaim. Any thoughts what could help? or references?

Thank you very much.


texts: Sequences of Binyanim with Infinitive Construct

texts:
We find in Tanakh the grammatical construction: infinitive absolute + finite verb, where the two verbs are of the same root.  For example, in Genesis 22:17, we have two occurences (text and translation from Mechon Mamre:

  כִּי-בָרֵךְ אֲבָרֶכְךָ, וְהַרְבָּה אַרְבֶּה אֶת-זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם, וְכַחוֹל, אֲשֶׁר עַל-שְׂפַת הַיָּם; וְיִרַשׁ זַרְעֲךָ, אֵת שַׁעַר אֹיְבָיו

  that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies

This construction is often used for emphasis (see another question here).

Normally, the infinitive and the finite verb are in the same binyan, for example:

qal + qal: Gen 2:16,
nifal + nifal: Gen 17:13,
piel + piel: Gen 22:17,
pual + pual: Gen 40:15,
hifil + hifil: Gen 3:16,
hofal + hofal: Josh 9:24,
hitpael + hitpael: Num 16:13.

However, there are occasions where the infinitive is in qal, even though the finite verb is not.  For example:

qal + nifal: Ex 19:13,
qal + piel: 2 Sam 20:18,
qal + hifil: 1 Sam 23:22,
qal + hofal: Gen 26:11,

along with a small number of other cases (as mentioned in Gesenius 113w).

Question: Are there differences of meaning between the consistent binyan construction and the mixed binyan construction? Are there any commentators (or grammarians) who discuss a difference in meaning between the two cases?


texts: Can a shul deny access to a non-Jew due to the fact that he/she is not Jewish? Even if the person genuinely has a desire to learn about Judaism and worship Hashem? What are the rights (if any) of a gentile/Noahide or prospective convert with regards to shul access? My question is about halacha and morals (and not about local laws): is it morally justifiable and halachically sanctioned?


texts:
We should not be allowed to eat מצה on פסח! After all, it's made with מים שלנו ("our water"; that is, water that's been sitting out for hours and hours), and חז״ל say there's a risk of poisoning, ר״ל, from water that's been sitting out for so long. What gives?

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


texts: Is a convert allowed to say Yizkor for their non-Jewish parents?

texts: Is a convert allowed to say Yizkor for their deceased parents if they are non-Jewish?


texts: Standard Archway design in Gemara Covers

texts: I noticed that Mesoras Hashas, Oz Vehadar, and Artscroll Gemaras all have a title page where the title of the Masechta and the name of the publisher are placed in a picture of an elaborate archway. There is some variation, but generally speaking the design is consistent. I have also seen this design on other Jewish stationary like teffillin bags. Does anyone know what the origin of this design is?


texts:
In Numbers 22:5, the Torah is unclear as to where Pethor is. If it wants to tell us where Pethor is, then tell us, but one can only figure out where Pethor is if one knows of which people was Bilam. Everthing after the second comma is useless without that information (yet nothing is vestigial in the Torah). It appears that the location of Pethor is deliberately  obfuscated.

In 22:18 Bilam refers to God as "his God"

Of what nationality is Bilam? Is he some kind of disgruntled Abrahamite?

22:5
He sent messengers to Balaam the son of Beor, to Pethor, which is by the river of the land of his people

22:18
Balaam answered and said to Balak's servants, "Even if Balak gives me a house full of silver and gold, I cannot do anything small or great that would transgress the word of the Lord, my God


texts: Do you have to listen to the mikveh lady?

texts:
From what I understand when a woman goes to the mikvah there is another woman who watches her immerse (dubbed 'mikveh lady'). Apparently this is for practical reasons to make sure everything is done properly (Igros Moshe Yoreh Deah 1:105). I would like to know if there are practical halachic ramifications of this practice, such as does the woman immersing have to listen to the mikveh lady if she is told that she made a mistake?

For example Sarah watches Esther go to the mikveh. Esther comes out and Sarah says, "Esther you touched the wall", or "some of your hair didn't go in". May Esther say, "No, I'm 100% sure you're wrong"?


texts: Meat right after Milk... make a new bracha?

texts: Suppose someone is planning on having some dairy food just before a meat meal. May the person make a bracha to cover the entire dairy/meat meal, or must he finish his dairy, make a bracha achrona, and then make a new bracha rishona on the meat?


texts: Do Jews have to keep the 7 Noahide laws?

texts:
Well, I heard that a Jew only has to keep a Noahide law if it's repeated in the Torah, since Jews aren't obligated in Noahide laws. The practical application of this would be an exemption from the law of eiver min hachai (eating from a live animal). Is this true?

Since the Malbim says by the machloket of Yosef and his brothers were whether they were noahides or jews. Yosef held they were noahides and therefore if animal is shected if its moving its eiver min hachai.


texts: Why are Tzaddikim protected from improper foods?

texts:
Tosfos on Chullin 5b explains that Tzaddikim get a special protection from eating improper foods:

  צדיקים עצמן לא כ"ש - תימה דהא אשכחן יהודה בן טבאי שהרג עד זומם בפ"ק דמכות (דף ה:) ור' ישמעאל שקרא והטה בפ"ק דשבת (דף יב:) ואור"י דדוקא במידי דאכילה אין הקב"ה מביא תקלה על ידן שגנאי הוא לצדיק שאוכל דבר איסור

What is it about improper foods that warrant such a unique protection? Why is the issur of eating such foods worse than, let's say, murder, of which there is no special protection?


texts: Wondering about a line in Hoshanot for Shabbat

texts:
The special Hoshanot for Shabbat mostly contain praises for B'nei Yisrael related to Shabbat. However, i don't get the י line:

יושבת וממתנת עד כלות שבת
She sits and waits until the end of Shabbat.

Who does this refer to, and how is it a praise?


texts: Why doesn't "first waters" in hand washing make the hand tamei?

texts:
In Mishnah Yadayim 2:3, we learn that the "first waters" (the first of two splashes of water) poured on the hands while doing ritual hand-washing is tamei (if less than a certain amount), while the hands are tahor. We also see that if after pouring the first waters, you touch your hands to each other, the hands become tamei.

הַיָּדַיִם מִטַּמְּאוֹת וּמִטַּהֲרוֹת עַד הַפֶּרֶק. כֵּיצַד. נָטַל אֶת הָרִאשׁוֹנִים עַד הַפֶּרֶק, וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק, וְחָזְרוּ לַיָּד, טְהוֹרָה. נָטַל אֶת הָרִאשׁוֹנִים וְאֶת הַשְּׁנִיִּים חוּץ לַפֶּרֶק וְחָזְרוּ לַיָּד, טְמֵאָה. נָטַל אֶת הָרִאשׁוֹנִים לְיָדוֹ אַחַת וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לִשְׁתֵּי יָדָיו, טְמֵאוֹת. נָטַל אֶת הָרִאשׁוֹנִים לִשְׁתֵּי יָדָיו וְנִמְלַךְ וְנָטַל אֶת הַשְּׁנִיִּים לְיָדוֹ אַחַת, יָדוֹ טְהוֹרָה. נָטַל לְיָדוֹ אַחַת וְשִׁפְשְׁפָהּ בַּחֲבֶרְתָּהּ, טְמֵאָה. בְּרֹאשׁוֹ אוֹ בַכֹּתֶל, טְהוֹרָה. נוֹטְלִין אַרְבָּעָה וַחֲמִשָּׁה זֶה בְצַד זֶה אוֹ זֶה עַל גַּבֵּי זֶה, וּבִלְבַד שֶׁיְּרַפּוּ שֶׁיָּבֹאוּ בָהֶם הַמָּיִם:
Hands become unclean and are made clean as far as the joint. How so? If he poured the first water over the hands as far as the joint and poured the second water over the hands beyond the joint and the latter flowed back to the hands, the hands are clean. If he poured the first and the second water over the hands beyond the joint and they flowed back to the hands, the hands remain unclean. If he poured the first water over one of his hands and then changed his mind and poured the second water over both his hands, they are unclean. If he poured the first water over both his hands and then changed his mind and poured the second water over one of his hands, his one hand becomes clean. If he poured water over one of his hands and rubbed it on the other hand it remains unclean. If he rubbed it on his head or on the wall it is clean. Water may be poured over the hands of four or five persons, each hand being by the side of the other, or being one above the other, provided that the hands are held loosely so that the water flows between them.

If the tamei water on one hand can make the other hand tamei by touch, why does it not make tamei the hand it was poured on? I guess that this could just be part of the Rabbinic enactment (since this tumah is entirely Rabbinic), but if so, why not just require a minimum quantity in the first instance, such that no water becomes tamei?


texts:
Read somewhere that one must be sure that in addition to any daily study of Tanach, Mishnah and Gemara, to study books of Halachah.

Does anyone know where the source for this can be found?


texts: I bought a pair of tefillin -- help me understand the accompanying certificate?

texts: Can someone tell me when this paper states? I don't know any Hebrew. I just want to know what the paper that came with pair of tefillin I bought states.


texts: Selling to a gentile on Yom Tov -- Same by a Jew?

texts: It says in SA OC Siman 497 Sif 17 that one may sell to a gentile on Yom Tov a treif animal (i.e. after this animal was slaughtered on Yom Tov permissibly it was found to be treif, non-kosher). The SA says this may be sold to a gentile in the same way that one may "sell" to a Jew on Yom Tov, meaning to say without weighing things or mentioning the price. The SA ends off, however, that if you do not trust the gentile then you may take a mashkon (collateral), seemingly in order to assure that the gentile comes to back back after Yom Tov. Is this same true by a Jew? If one is selling things to a Jew on Yom Tov in a way that is permitted (i.e. without weighing or mentioning a price) but is concerned that this particular Jew might not pay him after Yom Tov, may a mashkon be taken?


texts: Regarding dry, chapped skin that requires regular application of moisturizing cream, is someone allowed apply this cream on Shabbos? Does the composition or texture of the cream change the answer?


texts:
This has always confused me. One is not supposed to make unnecessary Berachoth, so one should "have in mind" to eat all of the foods that will be served in the meal when one begins the meal and makes his first Berachah/oth. Yet, one is supposed to make a separate Berachah on dessert, because it is clearly (really?) not included in the actual meal that one has in mind.

Perhaps I am mistaken as to the underlying reason, so first, is the above correct?

Second, if I do specifically have in mind to exempt dessert with my Motzi, is that effective?


texts: Do we know of any animals that behave this way? (Bava Basra 16a)

texts:
The Gemara in Bava Basra 16a explains certain pesukim in Sefer Iyov to be referring to a conversation between Hashem and Iyov in which Hashem rebukes Iyov for denying or complaining about Hashem's directing of and involvement in the world. One of these rebukes is (at the bottom of 16a):

  It is further stated there: “Do you know when the wild goats of the
  rock give birth? Can you mark when the hinds do calve?” (Job 39:1).
  This goat is cruel to her young and shows them no pity; when she
  squats to give birth she ascends to the top of a mountain so that the
  kid should fall down from her and die. And I summon her an eagle that
  receives it with his wings and places it before her; and if the eagle
  reached her one moment early or was one moment late, the kid would
  immediately die. Now, if I do not confuse one moment with another
  moment, would I confuse Iyov with oyev?

  Similarly: “Can you mark when the hinds do calve?” (Job 39:1). The
  womb of this hind is narrow, which makes for a difficult delivery.
  When she squats to give birth, I summon her a snake [derakon] that
  bites her at the opening of the womb, which then becomes loose, and
  she gives birth, and if the snake reached her one moment early or was
  one moment late, she would immediately die. Now, if I do not confuse
  one moment with another moment, would I confuse Iyov with oyev?

Is the Gemara describing the real behavior of animals? And if so, has there ever been a recording of such behavior?


texts: The case of the missing Maharsha (Sota 49, BK 82, M'nachos 64)

texts:
There was fighting among the Chashmonaim, and one group besieged the other in Jerusalem, passing animals over the wall for the korban tamid, but eventually passing a pig.

This story is recounted (in greater detail than I've supplied) in three places in the Talmud Bavli:

at the end of Sota, 49:2;
Bava Kama 82:2, at the end of chapter "M'ruba"; and
M'nachos 64:2.

The Chidushe Agados (of the Maharsha, in the back of the standard shas), explains the g'mara. He says

in Sota, "The entire report is explained at the end of 'M'ruba'";
in "M'ruba" (Bava Kama), "See Chidushe Agados at the end of Sota"; and
in M'nachos, "It's explained at the end of Sota and in 'M'ruba'".

Um. (And the mahadura basra of the Maharsha, printed in the back of the standard shas, has nothing further.)

Is there an edition of Chidushe Agados in which he actually explains this g'mara, an edition which didn't make it into the standard shas?

If not, then, presumably, he erred, thinking he had written his chidushim in Chidushe Agados, but never doing so. (Or is there some other explanation for this state of affairs?) Did he write them elsewhere? — e.g., is a manuscript explanation of his for this g'mara available? Or perhaps one of his students wrote an explanation of this g'mara, quoting the Maharsha?


texts: Using meteg to mark non-ultimate accented syllables

texts: The common practice in current prayer books is to use a meteg to mark the stressed syllable in non-biblical texts if it's not the last one. The earliest edition using this method I have found is R' Heidenheim's siddur (this particular copy is from 1806). In R' Emden's siddur from 1745 there's no such marking yet. On the other hand, in Isaac Satanow's siddur from 1785 all stressed syllables are marked with a meteg, even in case of words with ultimate stress. Do we know who came up with the current system? Alternatively, could you find earlier editions than the Safah Berurah with the current solution?


texts: Is there a tradition to pronounce kamatz katan as "a"?

texts:
There are many ways of pronouncing Hebrew in prayers and when reading the Tora. Most of these are tradition-based: one pronounces it the same way his parent or teacher did, or a close approximation. Over the years, of course, the amount of error in those approximations amounts to quite a bit, which presumably explains the wide divergence of pronunciation.

Ashk'nazim typically pronounce a kamatz as a fairly back, not very open vowel: something like ʌ or ɔ.

S'faradim, on the other hand, typically pronounce

a kamatz katan as a fairly closed, back, round vowel, something like o; and
a kamatz gadol as a fairly open, central, unrounded vowel, something like a.

Now, I've heard some people pronounce even a kamatz katan as a fairly open, central, unrounded vowel, something like a. (Or many a kamatz katan, anyway.) I've always assumed this is not based on the tradition they received from a line of teachers and ancestors: am I right, or is there some tradition that pronounces the vowel this way?


texts:
Who knows thirty-three?
Please cite/link your sources, if possible. After about one business day, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Why are there so few Jews if God promised Abraham his children would number like the stars?

texts:
God promises Abraham a number of times that he would father a great nation whose numbers would be like the stars in the sky or the sand on the beach.

However today there are less than 14 million Jews, hardly close the amount of stars visible with a mediocre telescope, while of course nowhere near the billions of stars in existence.

How do you explain this unfulfilled promise?


texts: The Noda BiYehuda has a commentary on Shas known as Tzlach - can someone help me by explaining what that stands for?


texts: I have recently noted that the phrase אֱלֹהִים אֲחֵרִים is consistently translated by Artscroll as gods of others, suggesting a construct state or semikhut. However, as Joel K pointed out, the construct state would be אֱלֹהֵי אֲחֵרִים. The choice of JPS is the more simple noun phrase with an adjective: other gods. I checked R' Hirsch, and he also wrote andern Göttern (other gods). Both versions assumes the existence of false idols, so from a philosophic perspective it seems to be the same. What sources support the semikhut version of Artscroll?


texts:
According the rules of Muktzeh regarding the category of Mechamat Chisaron Kis, objects that have one specific purpose and the owner takes care not to damage it or let it get stolen may not be handled on shabbat.

Does this classify a kiddush cup as something Mechamat Chisaron Kis? What is the exception that makes the kiddush cup permitted to be handled on shabbat?


texts: Where is there a discussion in any source, where a woman refers to herself, literally or figuratively as worn-out or aging or decaying?

texts:
Where is there a discussion in any source, from Talmud to Midrash, where a woman, whether as the only wife or one of several wives of the same husband, refers to herself (or is referred to), literally or figuratively as worn-out or aging or decaying?

Is there anywhere else in the Tanakh or Rabbinic Literature in which Sarah Imenu's answer, or parts thereof, אַֽחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן (or any synonym thereof) is used by a woman to refer to herself or to her body (or such words is used to refer to a woman or to her body)?

My question came from reading Bereshith 18:12

וַתִּצְחַ֥ק שָׂרָ֖ה בְּקִרְבָּ֣הּ לֵאמֹ֑ר אַֽחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה וַֽאדֹנִ֖י זָקֵֽן

Are there any other women who similarly described themselves with the words (or parts thereof) אַֽחֲרֵ֤י בְלֹתִי֙ הָֽיְתָה־לִּ֣י עֶדְנָ֔ה?

I find בְלֹתִי֙ interesting, only Sarah used it to refer to her body, other Torah passages use it to refer to objects.

I find Rashi's words on הָֽיְתָה־לִּ֣י עֶדְנָ֔ה interesting:

'smooth flesh: Heb. עֶדְנָה, smoothness of flesh, and in the language of the Mishnah (Meg. 13a, Men. 86a): "It causes the hair to fall out and smoothes (מְעַדֵּן) the flesh." Another explanation: an expression of time (עִדָּן), the time of the menstrual period. — [from Gen. Rabbah 48:17]'
http://www.chabad.org/library/bible_cdo/aid/8213#showrashi=true


texts: What's the source of post Yom Tov (Sukkos and Pesach) Behab. I see here the general fasting for rain of Behab but I can't find it for post YT.


texts: Do Israeli silver gifts (e.g. kiddush cups) need to be dunked in the mikva?

texts: People get these nice Israeli silver gifts like kiddush cups or fountains -- do they need to be dunked in the mikva?


texts:
My search is for a list of chukim.
Since I don't like 'reinventing the wheel', I was wondering if there is one already available from some reference work.


texts: May I let my web browser save my browsing session during Chol Hamoed?

texts:
To save electricity, I like to shut down my computer every night. First, I quit my Web browser.

My Web browser is set up so that, when I quit, it automatically saves my session: a list of open tabs and more. It stores the session on my computer's hard drive. I find this very useful.

R' Shlomo Zalman Auerbach was strict about saving information to a computer's hard drive during Chol Hamoed. In "Chol Hamoed Observance in Modern Times", R' Howard Jachter explains:

  Rav Shlomo Zalman Auerbach (cited in Shmirat Shabbat Kehilchata 66 note 209) [...] surprisingly forbids [...] storing information on a computer because it is a form of "building."

Let's say that my rabbi holds like R' Auerbach regarding saving on Chol Hamoed. If so, then during Chol Hamoed, may I quit my Web browser normally and let it save its session? Or must I take special steps so that it won't save its session?

CYLOR.


texts: Do photocopies of torah need to be put in shaimos?

texts: Do photocopied sheets (such as chumash or gemara) need to be put in sheimos or can they be thrown straight into the garbage?


texts: Does Yehareg v’al Yaavor apply to lo sa’amod?

texts:
The Gemara (Sanhedrin 74a) derives that one must give up his life rather than murder someone else because “who says that your blood is redder than his?” That is, who said you have more of a right to live than he does?

By this same logic, if Reuven were drowning in a river and Shimon could save him (lo sa’amod al dam rei’echa), but Levi tells Shimon that if he saves Reuven he will be killed, must Shimon refuse to obey? On the one hand, it’s only passive, rather than active; on the other hand, perhaps since Shimon has the ability to save Reuven it’s no different than murdering him if he doesn’t save him.


texts: Can a single guy who isn't sefardi or yeki (who's minhag is that single men wear talisim) wear a Shuls talis-gadol during davening? And if so, does he have to say a Bracha? How would the process be?


texts: Is it fine for someone to do "kri-ah" for a step-daughter?

texts:
I recently walked into a shiva home for a mother who lost her daughter. For the father, this was his step-daughter. I know that he doesn't sit shiva, but I noticed that he had a torn jacket collar.

Is there any prohibition against someone doing this for his step-daughter? If it helps answer the question, the person is a Satmar Chassid. Maybe this is a Satmar minhag?


texts: How did Achashverosh not think that Mordechai would be disturbed by the decree to kill all the Jews?

texts:
In the book of Ester (6:1), Achashverosh can't sleep and asks to bring the book of records to him. Rashi says that the reason why is in case he was done a favor by someone and didn't repay it and that person was plotting against him or ignoring a plot against him. It turns out that he forgot to repay Mordechai's favor of saving the king's life, so he immediately sets out to repay it.

My question is why the king thought that Mordechai would be so bothered that his favor wasn't repayed, but he didn't think that Mordechai would be bothered by the fact that there was an outstanding decree to destroy every single Jew, Mordechai included.


texts: What is the origin and meaning of the prayer “Koh Kaili” said before Musaf on Chagim?

texts:
The prayer “Koh Kaili” is said by some before the “Ashrei” before Musaf on Sholosh Regolim.

1)  What is the origin and meaning of the prayer?

2)  In the “chorus” what are the “miluim”? Are they the korbonos for the inauguration of the mishkon?

3)  The referenced text says וְתוֹדָה and not ולַתוֹדָה then וְלָעוֹלָה. וְלַמִּנְחָה Why is the Todah different?


texts: Megillat Esther - Explain the different documents issued to publish royal laws

texts:
I noticed that Megillat Esther mentions two types of documents used to proclaim royal edicts.

In Esther 1:22 the term ספרים is used to inform people that every man should be the ruler of his household.

In Esther 3:13 - 14 ספרים as well as פתשגן כתב to announce Haman's decree to destroy the Jewish people. We see these same two items mentioned in Esther 8:10 and 8:13 when Mordechai announced that the Jews have a right to defend themselves.

What is the difference between ספרים and פתשגן כתב in terms of announcing laws, and why was the פתשגן not used to announce the law stated in Chapter 1?


texts:
After this rosh Hashanah I realized I'm at a point where I'm able to study the Kabbalah. Rabbi Moses Cordovero in Or Neerav puts the age at which one should begin at twenty and right now is nearing the end of my twentieth year.
I'm looking for the most rigorous commentary on the Zohar. I can approximately understand the Aramaic but my understanding is not totally fluid. I'm familiar with the existence of the sulam commentary which I've seen in many places (although I've never opened it up) but I just don't know if it's the best one. I'm a bit skeptical of sulam because various popular Kabbalah organizations spun off from his teachings are of a questionable nature; with matters as important as the Kabbalah I need to be sure the commentary I'm appealing to is absolutely pristine.
The other possibility is matok midvash.
My issue is that there are many different schools of Kabbalah and so whichever commentary I'm looking at I'd want to know what school it is coming from.
Ultimately I'm going to ask an authority but I also would like to do my own research so I can be informed. Any ideas would help. Thanks


texts: If a gentile undergoes a non-orthodox conversion, and proceeds to keep the Sabbath, is he sinning?

texts:
Firstly, I am an ignorant gentile and am new to contributing to Stack Exchange, so I apologise in advance for any mistakes or missteps.

It is my understanding that a gentile who keeps certain mitzvot (eg keeping the Sabbath fully) is sinning. It is also my understanding that, from an orthodox perspective, a Reform or Conservative conversion is quite meaningless, as if nothing has happened. Am I right, therefore, in inferring that a Conservative (for example) convert who kept these mitzvot would be a sinning gentile?

Thank you.


texts: Origin and meaning of the honorific Shlita

texts:
It seems to me that for a long time, the word Shlita was popularly associated with the Lubavitcher Rebbe. And in those days when I was first encountering the term and asking about it, I was told that it abbreviated SHeyichye Leorech Yomim Tovim Amein, may he live long, good days, Amen.

But lately I've heard another non-jocular explanation, something like SHeyichye LeYomim Tovim Aruchim, which would amount to the same thing without the unusual task of responding Amen to our own beracha.

What could make one explanation particularly correct? Is there a known source of this Shlita business?


texts: Is there a constant mitzvah for women in Judaism such as there is for men(i.e. torah learning)? Thanks!


texts: Audio/Video Recordings of Tefilloth/Prayers

texts:
Is there any concern with listening to audio/video recordings of Tefilloth (prayers)?  If someone hears a recording of a Berachah (blessing), does he have to say 'Amen'?  Is he prohibited from saying 'Amen'?

There's a fantastic video recording floating around of Cantor Helfgot during this year's Seliḥoth, which includes Kaddish.  I muted that part when watching the video.  Could I have listened to it?  Should I not have watched the video at all?


texts: Title says it all. I am looking for commentaries published for the Ramchal's book Derech Hashem (if any exist)


texts: Can I be held responsible for actively destroying my friend's files?

texts:
In a case of sending someone a computer virus, there's room to argue that it's indirect, that they damaged themselves by opening the file (albeit unintentionally), etc. What if I go over to your computer and actively crash it? Can I be held liable for damaging property that isn't physical?

I ask specifically about damage payments. Nezek is evaluated as the difference between the old value and the new value (Bava Kamma 8). But from an objective standpoint, there's no difference between the computer before and after. Although other payments may need to be made, does Nezek apply when the target isn't physical?


texts: How do we know that we can interpret the torah non-literally beyond what is found in the talmud?

texts: I have often heard "drashot" or homiletic interpretations of many verses in the torah. How do we know that the torah can be explained in a non-literal way beyond the non-literal explanations found in the talmud and its contemporary literature such as midrash. Meaning, if a certain drasha of a pasuk is not found in the gemarah or midrash can a person simply make it up on his own? If not what are the parameters for creating a non-literal interpretation?


texts: If I give a check to someone (as a gift) and I change my mind, am I halachically allowed to cancel it, or do we say that the check is a shtar, and by signing it is considered as if I gave him the money?


texts: Are there any exceptions to not wearing tallit on Tish'a B'Av morning?

texts:
In Minhag Ashkenaz, people do not wear the tallit gadol for Tish'a B'av Shacharit. I don't recall if this is a universal rule that applies to everyone, or if it is OK for those involved with certain parts of tefillah to do so.

For example, does the shat'z wear it? Do the Torah reader and those receiving aliyot wear it? I thought, perhaps there is an exception for "kavod" or similar reasons.


texts:
Who knows two hundred sixty?
Please cite/link your sources, if possible. At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting and relevant answers.

Accept the "best" answer.

Move on to the next number.


texts: Why are people buried in white when R' Yanai says not to?

texts:
The gemara (Shabbat 114a) brings a statement of Rabbi Yanai, where he tells his sons:

  Do not bury me nor in white, nor in black. White, because perhaps i won't merit [olam haba], and will be like a bridegroom among mourners. Black, because perhaps i will merit [olam haba], and will be like a mourner among bridegrooms. Rather, [bury me] in clothes of "אוליירין הבאין ממדינת הים" (colored clothing).

Why then is the common custom to bury people in a white kittel? His concern should still apply today.


texts: Why don't the fruits of the seven species of Israel get their own bracha rishonah?

texts:
The 7 species of Israel are used to praise the land.

Wine gets a unique bracha rishonah and acharonah. Grains within the 7 species and within the 5 species of grains also get their own bracha rishona and acharona when cooked or baked (their intended purpose).

Why then are the fruits of the 7 of the seven species (figs, dates, grapes, and pomegranates) left out to get a special bracha acharonah but a plain haetz for the bracha rishonah?

Perhaps the question can be extended to included include honey which gets a shehakol and no bracha acharonah.


texts:
After anylyzing the term "Eretz Yisroel" I could only find it in 3 instances in Nach. Does the term "ארץ ישראל" ever appear in Tanach?

Why does the term Eretz Yisroel never appear in the Torah?


texts: Flour sold in grocery labeled as Yoshon. how do they do it?

texts: According to the OU they used to store the Flour from the time it's certain that it's Yoshon & sold it during the winter. but they had Problems with worms so they started to store the Wheat. but according th them & to Rabbi Herman's Guide this is only sold in Bulk Bags of 100 LB. So my question is, how do Kemach or Dependable who sell in retail packages of 5 Lb. and claim that thier flour is Yoshon, how do they do it? storing the flour or the wheat?


texts:
Shulchan Aruch, Orach Chayim 287:

יכולים לנחם אבלים בשבת וכן יכולים לבקר את החולה ולא יאמר לו כדרך שאומר לו בחול אלא אומר לו שבת היא מלזעוק ורפואה קרובה לבא ורחמיו מרובים ושבתו בשלום *הגה וי״א דאין צריך לומר ורחמיו מרובים וכו׳ וכן נהגו.*

If I understand it correctly, this means:

One may console mourners on Shabas, and one may likewise visit the sick. But he should not say to him as he does on a weekday, telling him rather "It is Shabas, preventing crying out; healing is soon to come; His mercies are great; spend Shabas in peace". Hagaha: But some say it's unnecessary to say "His mercies are great", etc., and [omitting it] is the custom.

Indeed, the prevalent custom when wishing sick people well on Shabas is to say "שבת היא מלזעוק ורפואה קרובה לבא / It is Shabas, preventing crying out; healing is soon to come", as prescribed.
Mishna B'rura comments on "כדרך שאומר לו בחול / as he does on a weekday":

דמצטער ומעורר הבכי דאסור בשבת. / for he feels pain and arouses crying, which is forbidden on Shabas.

What does "שבת היא מלזעוק / It is Shabas, preventing crying out" refer to? Specifically: Who is meant as being prevented from crying out? (The patient? The visitor?) And what sort of crying out is meant? (Crying out in anguish? in prayer?)


texts: If no-one went to synagogue on Friday night, do the people at home sing “Sholom Aleichem”?

texts:
The Ashkenazi custom  is to sing “Sholom Aleichem” when returning home on Friday night from the synagogue. The reason is related to the ministering angels who accompany a person home on Friday night from the synagogue.

If for some reason (say illness) no-one went to synagogue on Friday night, do the people at home sing “Sholom Aleichem”?


texts: Why do Chabad Chassidim write ב''ה at the top of pages and most other Jews write בס''ד? I already know what these acronyms mean, I was just wondering why there is a difference. (ברוך השם and בסייעתא דשמיא, "Blessed is Hashem" and "With the help of Heaven")


texts: Discrepancy between description of how Bilhah and Zilpah had children

texts:
I noticed three inconsistencies between how the Torah describes the conception and delivery of the children of Bilhah and Zilpha, only 5 verses apart.

The conception/birth of Bilhah's son Dan is described (Genesis 30:5):

  וַתַּ֣הַר בִּלְהָ֔ה וַתֵּ֥לֶד לְיַעֲקֹ֖ב בֵּֽן׃

  Bilhah conceived and bore Jacob a son.

The conception/birth of Bilhah's son Naftali is described (Genesis 30:7):

  וַתַּ֣הַר ע֔וֹד וַתֵּ֕לֶד בִּלְהָ֖ה שִׁפְחַ֣ת רָחֵ֑ל בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃

  Rachel’s maid Bilhah conceived again and bore Jacob a second son.

The birth of Zilpah's son Gad is described (Genesis 30:10):

  וַתֵּ֗לֶד זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה לְיַעֲקֹ֥ב בֵּֽן׃

  And when Leah’s maid Zilpah bore Jacob a son,

The birth of Zilpah's son Asher is described (Genesis 30:12):

  וַתֵּ֗לֶד זִלְפָּה֙ שִׁפְחַ֣ת לֵאָ֔ה בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃

  When Leah’s maid Zilpah bore Jacob a second son,

As we can see, with Bilhah the Torah

Says ותהר, she conceived, and ותלד, birthing
Only mentions that she's שפחת רחל the second time, not the first
Adds the word עוד the second time

Whereas, with Zilpah the Torah

Only says ותלד, birthing, and no mention of conceiving
Calls her שפחת לאה both times
Doesn't say the word עוד

Does anyone explain this phenomenon?


texts: Sources for 3 hour time limit (not Rb. Yerucham)

texts:
The main textual source for the minhag of waiting three hours between eating meat and eating milk is Rabeinu Yerucham. However, it appears to many that the "ג"  in there is actually a typo and it should be a "ו"  as it does not match what he wrote in his other works, nor does it match his cited source (Rashi) for that waiting time.

Given this, my question is - excluding Rb. Yerucham, what is the earliest source that mentions a three hour time period?


texts: How does Judaism solve the Euthyphro dilemma?

texts:
In short:

Socrates asks whether God loves the pious because it is the pious, or whether the pious is pious only because it is loved by God.

How does Judaism solve this dilemma?


texts: What are the opinions on saying Parshat HaMan?

texts: I have read that there are different opninions regarding saying Parshat HaMan. What are they; specifically the pros and cons of saying it? Are they any modern rulings on whether one should say it?


texts: Did Rabbeinu Yonah write Shaarei Teshuva in response to the burning of the Gemara?

texts:
It is widely believed that Rabbeinu Yonah played a part in having the Rambam's works burned around 1232, and that after the 1242 burning of twenty-four wagonloads of Gemaras he felt that it was a Divine punishment for the first burning. He wrote Shaarei Teshuva to express his remorse.

However, according to Wikipedia, "Some believe this was only a myth created by the followers of the Rambam." What are the sources for and against this and the original claim?


texts:
I own a drop-shipping business where I sell both food and non food products. As a drop shipper I do not keep the products I sell in stock. Instead, when I sell a product I purchase the item from a third party and have it shipped directly to the customer. As such, my 'inventory' is more like a catalog of products with a description, rather than physical inventory. Occasionally, I find that some of the items in my 'inventory' are not kosher.

I'm aware it is generally forbidden to do business with a (Biblical) non kosher food product. However, in this case I don't actually take (physical) possession of the product - I merely source it from various 'distributors' who ship it directly to the customer.

Does the general prohibition on doing business with non-Kosher food products apply in a case like this, where someone brokers the sale of the food, but never takes physical possession it?

Perhaps the crux of my question has to do with the ownership status of the product while it is in transit. Would the drop-shipper be considered the owner of the merchandise or just a messenger during this stage, and does that consideration affect the permissibly of this activity?


texts: Does a rubber sink stopper transfer kosher status?

texts: We rent a place with stainless steel sinks I kashered last Pesach to be fleishig but there are rubber sink stoppers all I could do was clean until they were clear of food particles. The people who used to live here weren't Jewish so I can't imagine what flavors would be in there. I have let them sit over 24 hrs after being cleaned. So I'm wondering now if I pour boiling water into the sink, and it's all sitting in there with these rubber stoppers and the stainless steel base all connected to the same boiling water, is it making the sink not kosher?


texts: Is an unconsumated marriage still a halachic marriage?

texts:
If the wedding ceremony is completed and the man and woman are led off to the yichud room -all the formalities are done, the kesubah is signed etc, however is the act is not actually consummated are they still man and wife?

In addition, if any of the steps are left out of the ceremony, ie chuppah , kesubah etc is the wedding valid?


texts: Correct translation Hebrew to English Joel 1:8

texts:
Can someone help me translate the following verse (Joel 1:8). I have very limited hebrew but i would like to know the word used in hebrew. The word maiden / virgin. (Almah / Betulah)

ח. אֱלִי כִּבְתוּלָה חֲגֻרַת שַׂק עַל בַּעַל נְעוּרֶיהָ:

Chabad Translation

Lament like a virgin girded with sackcloth for the husband of her youth.

http://www.chabad.org/library/bible_cdo/aid/16169

I use The Stone Edition

Lament like a maiden girded with sackcloth for the husband of her youth!

My wife asked me this question as to why virgin would have a husband. Or why the writer chose that word. My assumption is that, they are engaged to be married but don't "know each other" yet.

maid·en
A girl or young woman, esp. an unmarried one.

Thank you for your help.


texts: The bear and the lion (Bavel and persia) in Tosfos

texts:
In Tosfos of Avodah Zarah 2b it asks why is Persia mentioned as being more important than Bavel since Bavel is called a lion and Persia is called a bear. A lion is much stronger than a bear. Tosfos answers that really a bear is more brazen and is sly (has tricks) that’s why Persia is considered more important. The Tosfos goes on to quote a gemara in berachos 13a which I don’t undertsand.

Does anyone know what this means:

"וי"ל דאע"ג דארי מלך מ"מ דוב הוא עז יותר ובעל תחבולות כדאמר בפרק קמא דברכות (דף יג.) גבי צרות האחרונות משכחות הראשונות הניח מעשה ארי וספר מעשה דוב "


texts: Shnayim Va-arba'im Ushlosh Meyot - mi yodeya?

texts:
Who knows three hundred forty two?
שנים וארבעים ושלוש מאות - מי יודע?
The traditional Passover song "Echad - mi yodeya" implies a possible presupposition that there is a Jewish significance to be found for each natural number. Accordingly, there is an ongoing series on Mi Yodeya that is attempting to unearth significant Judaism facts about each number, in sequence.
What significant Judaism facts are there about the number 342? The more significant within Judaism and the more intrinsically dependent on the value 342, the stronger the answer. Please include sources for your information wherever possible, as with all other answers on this site.
Please don't cause anything with the name or scent of lazy gematria to blow through as an answer.


texts: Lighting Menorah in remembrance of our dear Jewish friend

texts: We lost someone whom we loved dearly and we are also honoring the family's way of grieving. However, we'd like to light the Menorah we recently purchased in his memory this Dec 2nd. With much respect and reverence, I would simply like a yes or a no if doing so is dishonorable to your faith.


texts: Making seltzer/soda water on Shabbat or Yom Tov

texts: Can a person make seltzer on shobbos or yom tov with something like sodastream?


texts: Going to a stadium, to watch a game, during Sefirah

texts:
R' Moshe Feinstein forbids going to stadiums to watch sporting events all year round.

But some rabbis rule differently than R' Feinstein. See, for example, this link, as well as the ruling of R' Sheinberg quoted near the bottom of this link.

According to those rabbis who permit attending sporting events during the rest of the year, would you also be allowed to go to a sporting event (e.g. soccer, basketball, baseball) during Sefirat Ha'omer?

I know that you are not allowed to listen to live music or go to plays or things of that sort, but I am unsure if going to watch a professional game would be allowed or not (for example, MLB, NBA, NFL, or NHL).


texts: Interest in Judaism, but no experience with it

texts: Where is a good place for someone to start out who is interested in Judaism but has no prior experience with it?


texts: Why does the listing of returnees in Ezra change from families to territories?

texts: In Ezra 2:21 the listing of the returnees from Bavel to Eretz Yisrael switches from lists of families to peoples from specific areas in Eretz Yisrael (the commentary of Daat Mikra identifies nearly all of the locations). I would like to know the reason for this change in identifier.


texts: Why did Mordechai not let Bigson & Seresh assasinate the king?

texts:
Why did Mordechai report the assassins before they could kill King Achashverosh? What did he have to gain?

Had the king been killed, Esther might have been free to go home. She definitely wouldn't have had to have relations with Achashverosh anymore and as Queen she might have influenced the new Crown to look kindly to the Jews?


texts: Why is the word "Halleluya" not translated in the siddur?

texts: The word "halleluya" appears many times in the siddur.  Typically the word is not translated in a Hebrew-English siddur.  But the Hebrew word can be translated.  Why is the word "halleluya" typically not translated?


texts: What is the difference between תקיף and בעל היכולת and בעל הכוחות כולם?

texts:
The Shulchan Aruch says:

  ובהזכירו אלהים, יכוין שהוא תקיף, בעל היכולת ובעל הכֹחות כֻּלם

When saying G-d's name אלוקים one should have in mind that G-d is תקיף, בעל היכולת, ובעל הכחות כולם.

These all seem to mean Omnipotent. תקיף means "powerful," בעל היכולת means "can do anything," and בעל הכחות כולם means "controlling all powers."

What is the difference between these terms, such that the Shulchan Aruch needed to codify 3 descriptors to an already difficult הלכה, of כונה for every name?


texts: There is a common custom that a woman who has given birth does not travel anywhere until she has gone to shul. What is the source of this custom, and what are its details? (I.e., it is necessary to hear Kaddish, or Krias HaTorah etc.)


texts:
G-d is uncorporeal. Which mean He doesn't have a physical form . When HaKadosh Baruch Hu appeared to the elders in Exodus and to other prophets, He just appeared this way so to let them know His presence (correct me if I am mistaken here please).

Will we litteraly see G-d ? Or we will just feel and see His Glory (presence) like in the biblical times ?


texts: Is it a Mitzva Deorayta (Biblical Commandment) to serve in the IDF?

texts:
בס"ד

What do the contemporary poskim say about the serving in the IDF? Do they consider it a Biblical commandment (mitzva de'orayta) if one chooses to serve?

I am obviously not talking about the controversial draft. But if a Jew by his own volition wanted to serve in the IDF does he fulfill a Mitzvah DeAroaita. I've heard certain mitzvot like Protecting the Land, or Pikuach Nefesh are cited, but I wanted to know if anyone has any sources from contemporary poskim.

Thanks


texts: Blessing on orange juice after eating an orange

texts:
Say someone ate an orange and now wants to drink orange juice. The regular blessing on orange juice is sheakol (see e.g., here) although there is some opinion it might be haeitz if the oranges were grown for juice.

Does the blessing change if one has already said borei peri haeitz on the orange that was eaten?

On one side these are different blessings, on the other side maybe the blessing on orange juice is haeitz and is no more required. Do things change if one had the intention to drink the juice when saying the blessing over the orange? Or (as suggested by Danny Schoemann) if the juice was in front of one or in the same room when making the blessing on the orange?


texts: What is the correct pronunciation HaGeshem or HaGoshem?


texts: Can a person who is under a Nazarite Vow, keep Pesach?

texts:
Possible Duplicate:
  Nozir and four cups of wine

Is it possible to continue a Nazarite vow and still participate in Passover?


texts: Do pages of ketuvim and navi'im need to be buried?

texts:
Do books or sheets of paper that contain text from the Prophets (navi'im) and Writings (ketuvim) need to be discarded in a special manner?

I know that pages containing words of Torah written in any language need a "special" disposal--usually shaimos (burial). But does this include secondary parts of Torah too, or only Chumash?

(Since names of HaShem written in Hebrew always need geniza, let's assume the ketuvim in question are written in English.)


texts:
According to this exhaustive article on the subject of tattooing in Halachah, there is an important opinion with many ramifications that states that one is only liable for the biblical prohibition of tattooing if one tattoos the name of idolatry on one's skin.

What about an image of idolatry?  Would this side of the debate hold that this violates the biblical prohibition, or is it limited to text?


texts: Do I get reward (or am commanded, presumably) for honoring a grandparent? Is there  some direct opinion like that out there in the Talmud ?


texts: Why do we lein past sheini during the week of Parshas Vaeschanan?

texts:
There was a Takanah instituted by Moshe Rabbeinu to read from the Torah on
Monday & Thursday from that week's Parshah. See SA סימן קלה for more details on these halachos.
On almost all weeks this leining is done until Sheini. (Except for the short Parshios at the end of Devorim where we lein past Sheini.) The one exception that I know of offhand is Parshas Vaeschanan. Why do we lein past Sheini during the week of Parshas Veaschanan? There are more than the 10 minimum required Pesukim needed to lein until Sheini, & Sheini does not appear to be in the middle of a topic, where one could say we should finish the topic before stopping?


texts: Is there a Shiur/Book on Talmud Bavli that has Rashi Inside Translated in English?

texts:
Is there a shiur online on Gemorah that has Rashi inside said over in English, explaining the simple meaning well? (length should be 30-60 minutes)

Alternatively, is there a book on Talmud Bavli that has Rashi translated, word for word?


texts: Adding Honey to Wine and Rules of Yayin Nesach

texts:
There is a responsum of the Rambam that brings down the following custom that was done by the great sages, and done by himself personally.

  RAMBAM’S RESPONSA, 269

  שאלה בדבר השתייה על מיני זמר וכו‘. ושתיית היין שדורכים הישמעאלים.
  יורינו רבינו ושכרו כפול מן השמים. התשובה ידוע, שעצם הזמר והניגונים
  כולם אסורים וכו‘. ואלה הישמעאלים אינם רחוקים מעבודה זרה כמו שהזכרתם
  יותר מקטן בן יומו, שאמר רב שהוא מנסך, והלכה כמותו ותכלית מה שהקלו כל
  הגאונים ביינם של אלו, )שיהיה( מותר בהנייה, ותו לא, אבל )שיהא מותר(
  בשתייה, לא נשמע זה משום בעל הוראה. והלכה למעשה בפני כל גאוני מערב,
  כאשר קורה, שנוגע ישמעאלי ביין שלנו נגיעה המחייבת ניסוך, שאוסרים לשתותו
  ומתירים למוכרו כדין יין הישמעאלים עצמן. וכאשר קורה, שנכנס גוי או
  ישמעאלי אצל אנשים בשעה שהם שותים, הם ממהרים לערב קצת דבש ביין אשר
  לפניהם ושותים עמו, ואמרו: כבר נפסל לגבי המזבח והיה בכלל מיני השכר,
  והעיקר )אצלנו שאין( מנסכין לעבודה זרה  אלא יין הראוי ליקרב על גבי
  המזבח. כך הורה רבינו יוסף הלוי זצ“ו לברכה, וכך עשה כמה פעמים הלכה
  למעשה, הוא וכל גדולי ספרד וכו‘

  Question about drinking over song etc. and drinking wine crushed by
  Muslims, guide us out rabbi and your reward will be doubled from
  heaven. The answer is known, that music and song are all forbidden
  etc. and these Muslims are not far off from Avodah Zarah as you
  mention any more than a child of one day old that Rav (Avodah Zarah
  57a) prohibits the wine he pours, and the Halachah is in accordance
  with him. And the leniency of the Geonim about the wine of these
  [Muslims], is only that it should be permitted to benefit from it, and
  not more, but to say that it should be permissible to drink, this was
  not heard from any teacher. And the custom in practice before all the
  Geonim of the West [i.e., North Africa and Spain], that when it
  happens that a Muslim touches our wine in a way that prohibits it, we
  prohibit to drink it and permit selling it, as is the rule is with all
  Muslim wine. And when it happens that a Christian or Muslim enters
  when people are in the middle of drinking, the quickly mix in some
  honey into the wine that is before them and drink with them. The
  [sages] said: [by adding honey] it becomes invalid for pouring on the
  Mizbe’ach and become like all types of beer. And the main thing is
  that (here, where they don’t) pour wine for Avodah Zarah, unless it is
  wine that is suited to be brought on the Mizbe’ach. This is what Rabbi
  Yosef Halevi of righteous and holy memory taught and this is what he
  practiced himself on many occasions, him and all the great sages of
  Spain.

Source: http://www.torahonthego.org/curriculum/TLP_11-2_Ramabm_1_old.pdf

In what ways can this be applied? Can it be interpreted that anything, including what was Yayin Nesach no longer is Yayin Nesach because it becomes beer? Or does it mean if you have strictly kosher (non mevushal) wine you can add honey to it and it becomes beer and therefore you can all drink together?


texts: May one sit on a toilet during Tisha B'Av, when sitting on chairs is generally forbidden? Are there any requirements that he hurry up as much as possible?


texts:
Possible Duplicate:
  Beis Yosef Question

Inspired by this question.

If the sealed jug of oil that they found had enough to light the Menorah for one day, then there were only seven miraculous days of oil-burning. Why do we celebrate Chanukah for eight days (and light eight lights) if there were only seven miracles?


texts: Is there a tradition not to mention the pink animal?

texts:
My family always say "pink animal" in reference to, well, the pink animal. But now we find nobody remembers the reasons for this.

It seems to me I've seen the Hebrew writers say "davar acher," or "something else," in euphemistic reference to the same famous pink animal.

Is this a Chabad tradition? Is it more widespread? What are the sources?


texts:
In a shiur given by Rabbi Frand, he tells over a story
where a Kallah came into a hospital on the day of her wedding to give Brachas to the children for a Kallah, on the day of her wedding, has the power to give Brachas. What is the source for this?


texts: Can one make a שבועה to be מקיים a מצוה?

texts:
The Mishnah in Shvuos 27a says:

If one takes an oath to refrain from performing a mitzva and he does not refrain, he is exempt from bringing an offering for an oath on an utterance. If he takes an oath to perform a mitzva and he does not perform it, he is also exempt, though it would have been fitting to claim that he is liable to bring the offering, in accordance with the statement of Rabbi Yehuda ben Beteira.

But the Gemara in Nedarim 8a says you can. What is the answer to this contradiction?


texts: Today I learned of the minhag to make a siyum bechorim only on gemara. I understand the logic, but is there a source for it? This came up because I'm scheduled to make a siyum on the Mishna (first time on all 6) around Pesach so I volunteered the siyum at my local shtieble.


texts: Is Pirkei DeRebbe Eliezer the earliest Torah she'be'al'peh to be written down?

texts: The Radal mentions that Rebbe Eliezer ben Herkinus's talmidim wrote down the Pirkei DeRebbe Eliezer. Would that make it the earliest book of Torah she'be'al'peh to be written?


texts:
Vayikra/Leviticus 21:17 and 21 describe that a person (who is a kohen) and has a physical defect can't bring offerings made with fire and can't approach to bring near the food/bread for G-d. This reminded me of a verse a little bit earlier, Vayikra 21:6, which teaches that the kohanim should be holy for HaShem and shouldn't defile/profane His Name. Offerings made with fire, food for their G-d they bring near, and they shall be holy.

It seems that when a kohen has 'a defect in his holiness' he defiles/profanes the Name of HaShem. This seems to be a good reason not to have such kind of defect (in other words; a good reason to watch out that one doesn't get unclean, defiled or in any way profane the Name of their G-d in their representation of His Holiness).

But what do these physical defects has to do with this? And why can't they bring these offerings in order to represent His Holiness?

Appearance from the Torah's perspective, is surely insignificant , especially compared to character. Why, then, would the Torah exclude a perfectly decent kohen from performing the service simply because of a physical (seemingly superficial) physical defect/blemish?


texts: Yakkov living in Egypt 17 years - connection to 210 years of servitude

texts: Parshas Vayechi starts off that Yaakov lived in Egypt for 17 years. I was thinking that 17 years x 12 months = 204 months. Usually in 17 years there are 6 leap years which would increase the total number of months that Yaakov lived in Egypt to 210 months. Are there any commentaries that discuss a connection between Yaakov's 210 months in Egypt and the 210 years that the Jews were enslaved in Egypt?


texts: Is there any source to the idea that one should not make some bracha with a knife in one's hand?

texts: Is this situation arises on Shabbos by Hamotzi over a challah?


texts: Is signing G-d's Holy name in casual conversation a violation of mentioning His name in vain?

texts:
Kitzur Shulchan Aruch (6:3) writes:

  אסור להוציא שם שמים לבטלה וכל המוציא שם שמים לבטלה עובר על מצות עשה
  דכתיב את ה' אלהיך תירא ... ולא לבד בלשון הקודש אסור אלא אפילו בכל
  לשון אסור

  It is forbidden to say G-d's name (lit. ''the Heavenly Name'') in
  vain, and everyone who says G-d's name in vain transgresses a positive
  commandment, as it is written: ''The Lord your G-d you shall fear;''
  ... It is not just in (Hebrew) the Holy Tongue, that (mentioning the
  Name) is forbidden, but even in any language it is forbidden.

In this context of stating "any" language, is this restricted to verbal language, or is sign language included?


texts: How do I refuse nonreligious guest's salad?

texts: I invited a non-religious guest over for a meal. I insisted that they don't need to bring any food with them. But they said they're going to bring a salad. I told them it isn't necessary but they insisted.  How do I tell them politely that I can't eat their salad? Preferably before they make it. Or when they arrive? (They have heard of Kosher and think their salad is Kosher, but assume the salad for whatever reason isn't kosher.)


texts: What sources are there for showing respect and honour to an old person who is not necessarily a talmid chochom or a parent?


texts: Suppose I am a surgeon, and I am renowned for doing a certain type of operation. If my father is in need of that operation, is there a heter for me to operate on him or is there still the prohibition of striking/wounding my father?


texts: Little knots of wool on the bottom/side of the Tzitzit

texts: On most Tallitot and Sephardi Tallitot Ketanot there are little knots on the bottom or side. What are they? Why are they there? What are their significance?


texts:
What is the purpose of the custom of a bridal henna, and what is its source? As a child I was told that it's for good luck, but I wonder if that would be permitted.

(I have a personal theory, which I a have not confirmed. I remember being told that Henna was used as a dye for hair. Perhaps, the bride's hair was dyed as a way of beautifying her for the wedding. It may have started as a happy gathering of women which developed into a ceremony.)


texts: Who are considered "avot" who worshipped idols?

texts:
In the beginning of the Amidah, we identify "avoteinu" our forefathers and we list them as Avraham, Yitzchak and Yaakov. But in the Haggadah, we begin by saying "Mitchilah, ovdei avodah zara hayu avoteinu" and this is expanded on by citing a pasuk from Yehoshua 24:2-4 which reads (from the chabad site)

  And Joshua said to the whole nation, "Thus said the Lord God of Israel, 'Your fathers dwelt on the other side of the river from earliest time, Terah, the father of Abraham, and the father of Nahor; and they served other gods.

The fathers here (avoteichem) are Terach, Avraham and Nachor. Haran is not listed (dealt with in part here).

While I know that Terach is Avraham's father so, strictly speaking, he is an ancestor, I never thought of him as one of the avot. Nachor and Avraham took Haran's daughters as wives, so Haran is also an ancestor as is Nachor.

If the verse is talking about the well known three avot (Avraham, Yitzchak, Yaakov) then they weren't idol worshippers. If it is talking about Terach and Nachor, while they worshipped idols, they weren't "avot" in the sense I understand. If Haran isn't included because he might not have been clearly an idol worshipper, why is Avraham listed?


texts: Does God's forgiveness in Bamidbar (Num.) 14:20 contradict the fact that punishment was meted, nonetheless?

texts: In this week's parsha, Shlach, we see in Bamidbar (Num.) 14:20, God says, "I have forgiven ..." Yet, beginning in the next verse and continuing until verse 35, God mentions punishing the people. Is this a contradiction? If not, what is meant when God says, "I have forgiven"? What, specifically, did God forgive?


texts: Kohen with broken leg and crutches nesias kapayim?

texts: A kohen who has a broken leg and needs crutches to support himself can he do birkas kohanim. I remember seeing that if someone is dash biro (seen in town) for 30 days or more then its not considered a distraction .  However, I have also,seen that nowadays since kohanim cover their hands and face With a talis there is no issue of distraction . The difference in this case is that the broken leg is not covered by the talis,so would one need to wait 30 days or not?


texts: When do you interrupt to answer Kaddish?

texts: Often I find myself in the middle of some part of davening when the chazzan starts saying kaddish. Should I interrupt to answer or does it depend on which part of davening I am holding?


texts: Did Yechezkel (Ezekiel) bring the dead back to life, or did he just say a prophecy about it?

texts:
See here - https://www.chabad.org/library/bible_cdo/aid/16135/jewish/Chapter-37.htm
The question is if he actually brought them to life, or if he simply said a prophecy about it and Hashem was the one who brought them to life.
edit -  there is some discussion in the Achronim about this, Rashi says that he wasn't able to be מטמא himself since he was a Kohein, but Tosfos (Bava Metzia 114b) says that Eliyahu was allowed to be מטמא himself to bring the ben hatzarfis back to life. They answer that there it was Eliyahu who brought him to life, whereas here it wasn't Yechezkel but rather Hashem who did it. So I'm trying to find more on this question


texts: Wedding, menstruation, and the mikvah. What does one do?

texts:
When does a bride go to the mikveh for her wedding? Need it be before, or can it be after? What if she thinks that she will still be bleeding at the wedding?

What sources are there that provide guidance on this?

I appreciate your insight, and I hope other women will as well.

Thank you.


texts: In the afterlife, will the person's embarrassing moment be revealed before everyone?

texts:
Shalom!

Is it true that in the afterlife, there will be video tapes played in front of everyone, showing our most embarrassing and most shameful acts that we've committed in this lifetime?


texts: Am I yotzei in my davening if I believe that God communicated with Mohammad?

texts:
I have been reading through the various questions about Islam and its relationship to Judaism, and about the Rambam's view that Islam is a monotheistic religion and not idolatry and I am wondering: If I were davening and saying the words, but I believe that God communicated with Mohammed, would my davening be valid?

Assume that I still believe in the one God.


texts: Did the Chofetz Chaim check his esrogim with a magnifying glass?

texts:
Many people hold that an esrog can be checked with the naked eye, but in practice many people use a magnifying glass.

Did the saintly Chofetz Chaim zy”a use a magnifying glass when inspecting his own esrog for succos?


texts: What to do if I want to Bentch, but I also want to keep drinking?

texts:
Possible Duplicate:
  Continuing to drink a Beverage after Birchas HaMazon?

What should I do if I want to Bentch - for any number of reasons - but I want to continue drinking?

Should I:

wait to Bentch until I've finished drinking;
Bentch and make a new Berachah before and after drinking; or
Bentch and make a Berachah after drinking?

What are the principles to consider?

Sources, please.


texts:
Inspired by this question

Many orthodox singles do not know about intimacy until right before the wedding. An asexual girl may of course choose not to get married, however, without prior experience she may find herself to be repulsed by intimacy, only after the wedding.

How should such a situation be dealt with? Do we force her to marital duties? Is there a base for divorce?


texts: What if the non-Jew who owns the chametz dies?

texts:
What happens if the non-Jew who the chametz was sold to on Pesach dies?

If he has a will, then the chametz would be passed on to someone else, and we could try to buy it back from him. However, if he has no will, then the decision about who owns the chametz could be tied up in courts for quite some time, far beyond the end of Pesach, and we would have no one to buy it back from.

Presumably this issue could be avoided by adding a clause to the contract specifying who the ownership of the chametz passes to if the current owner dies.

Is this a common practice in the contracts Rabbis use today? If not, why isn't it, and as per above, if he dies without a will what happens? Do we just not get to buy back our chametz? Hasn't anyone else thought about this issue?