texts: Did Noach have sefarim from previous generations?

texts:
I am pretty sure I saw one of the Mefarshim in the Oz Vehadar Mikraos Gedolos (or a Midrash), that said that Noach learned from a sefer/(or sefarim) from previous generation(s).
(I think it might have been addressing how Noach was a Tzaddik, or how he knew which animals are Tahor.)

If anyone has seen something like this, or knows the Mareh Makom, please tell me, because I've been searching for it, and I can't find it.

Thank you very much


texts: Is a yachid the congregation or the chazzan?

texts:
When saying the Hallel on Sukkot one waves the 4 species at certain points. According to the Artscroll Machzor that I use, there are wavings that differ for the chazzan from what the kahal does (page 294). In the "hodu" section (Tehillim 118) the chazan waves when he says the first hodu line, and the yomar na yisrael line and that's it, while the congregation waves at each hodu.
When an individual davens without a minyan, does he assume the role of the chazzan and wave twice, or of the congregation and wave 4 times?


texts:
I'm not Jewish, but I have a question I am curious about.

I recently posted this on the Christianity stack exchange website, but did not get many good answers, since most Christians generally don't follow Mosaic Law.  As far as I know, Jewish people do (depending on how orthodox they are, right?).

I am a Russian Orthodox Christian, and I know other Russian Orthodox Christians who consider a woman's menses to be impure. Here is a good explanation of this.

So, I know we plan our weddings around the bride's menstruation cycle, because she should be completely pure at that time.

Have any of you ever heard of this, or do it yourself? How does this change the marriage ceremonies?


texts: Alcoholic beverage owned by a non religious jew over pesach?

texts: There are many lists of kosher alcoholic beverages. When I walk into a random liqueur store, there is no way to know if any of the previous owners of the drinks were non religious jews. Being that alcoholic beverages are stored for a very long time, why don't I have to afraid that perhaps a non religious jew owned the drinks over Pesach?


texts: How come that the 200 Mitzvos of Chumash Dvorim weren't presented to Dor Hamidbar?

texts:
Please correct me if I'm wrong, the last book of the Torah - Dvorim - is all about what Moses said on his last day(s) to Dor Ha'Aretz, as the Torah testifies:

אֵלֶּה הַדְּבָרִים אֲשֶׁר דִּבֶּר מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל בְּעֵבֶר הַיַּרְדֵּן בַּמִּדְבָּר בָּעֲרָבָה ...
These are the words that Moses addressed to all Israel on the other side of the Jordan, through the wilderness...

This Chumash counts 199 "newly presented" Mitzvos that weren't told to the generation of Midbar, for the 40 years of their wanderings in the desert. Some of those seem pivotal in Judaism, like:

תיח: לאהוב השית' בכל לב
תיט: ללמוד תורה וללמדה
תכ: לקרות קריאת שמע שחרית וערבית
תכא: לקשור תפילין על היד
תכב: להניח תפילין על הראש
תכג: לקבוע מזוזה בשערים
תל: לברך ברכת המזון
'תלב: לירא את ה
תלג: להתפלל בכל יום להש"ית
תקלח: להשיב אבדה לישראל
תקנב: לישא אשה בקידושין

and many many more. I went through the list and couldn't spot a specific pattern that would clearly show that those Mitzvos only apply to Dor Ha'Aretz (like appointing a king or exterminating the 7 nations).
If my assumption is right, why those 199 Mitzvos weren't commanded by G-d upon Dor Hamidbar?


texts: King's haircut, every hair the same length?

texts:
I think I remember seeing somewhere in the Talmud that the King's haircut entailed that each hair should be exactly the same length.

Am I mistaken, or does anyone know the source?


texts:
In Israel, what is the difference between l'mehadrin and badatz?  Also, is there a regular kosher that is different from these two?

Do they differ with respect to kashrut standards (e.g., require pas yisroel, accept non-cholav Israel milk, require mashgiach temedi for various food establishments)?

Also, has this changed since 2011 when a related question was answered here and, if so, how?


texts: Full translation of Chofetz Chaim into English?

texts: Can anyone recommend (or does this even exist?) a full translation of the Chofetz Chaim into English? I'm aware of some of the 'lesson-a-day' things but am not sure whether these are full translations of the actual book.


texts: Does anyone know of any good shiurim that I could find online that go through the approaches of the various meforshim on Torah?


texts:
Does one need to recite Kaddish for an unborn child?
A google search produced only references to an unrelated book.


texts: Source that the world was created for amalek

texts:
Numerous Midrashim list different things that the world was created for the purpose of such as Klal Yisrael, Bikkurim, Torah, Challah, and Maasros all of which are called "ראשית" (first).

I remember seeing somewhere (along with a very nice Vort for it) that one of the things the world was created for was Amalek because Amalek is called Reishis in Bamidbar 24:20

  במדבר כד:כ - וירא את עמלק וישא משלו ויאמר ראשית גוים עמלק ואחריתו עדי אבד:

Does anyone know what the source for this is? Thanks.


texts:
What halachic considerations must a Jewish Jedi take into account before using the Force on Shabbat?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: I heard according to our sages of blessed memory that when Moshiach comes everybody will live forever, so will Moshiach be immortal?


texts: I always wondered when Hashem created angels because nowhere does it say in the Torah when Hashem created angels, only when Hashem created the world.


texts: When did the trans-Jordanian territories acquire kedusha?

texts:
Two-and-a-half tribes (Reuben, Gad and half of Menasseh) had land on "the other side" of the Jordan river, allocated to them by Moses in Bemidbar 32, and made conditional on their participation in the conquest of the rest.

At what point did that land become part of the land of Israel? Was it immediate? Or was it only once the rest of the land had been conquered and was ready to be parceled out to the other tribal leaders?

I am asking because I want to know the status of the land on which Moses stood at the time that he was standing on it. Did Moses get to "enter" the land of Israel, or didn't he? The text says that he didn't, but he was standing on ground that we consider part of the land of Israel.


texts: Does the Christian Bible have Kedushah? It does have the entire Tanach in it, just with an additional part. Does this make it lose its Kedushah?  I'm asking about a single-volume printing.


texts: Where did the Vilna Gaon praise remaining silent?

texts:
I once heard someone quote the Vilna Gaon saying, “For every second that one remains silent he will merit reward of a magnitude that is beyond the comprehension of even of malochim (celestial beings).

Does anyone know the source for this?


texts: Why does it say “of Puvah, the clan of the Punites“?

texts:
In Bamidbar (26:23):

בְּנֵ֤י יִשָּׂשכָר֙ לְמִשְׁפְּחֹתָ֔ם תּוֹלָ֕ע מִשְׁפַּ֖חַת הַתּוֹלָעִ֑י לְפֻוָ֕ה מִשְׁפַּ֖חַת הַפּוּנִֽי׃
Descendants of Issachar by their clans: [Of] Tola, the clan of the Tolaites; of Puvah, the clan of the Punites;

The Puvah family is brought as a son of yisachar, but when it says the clan name it says “clan of Punites”, not “clan of Puvites”! Why?
(Note: Onkelos has both Puni and Puvah, according to the Chumash in front of me)


texts:
The Gemara in Niddah (17a) writes:

אמר ר"ש בן יוחי ה' דברים הן שהעושה אותן מתחייב  בנפשו ודמו בראשו
האוכל שום קלוף  ובצל קלוף וביצה קלופה והשותה משקין מזוגין שעבר עליהן
הלילה והלן בבית הקברות...Rabbi Shimon ben Yochai further says: There
are five actions with regard to which one who performs them is held
liable for his own life, and his blood is upon his own head, i.e., he
bears responsibility for his own demise. They are as follows: One who
eats peeled garlic or a peeled onion or a peeled egg, and one who
drinks diluted drinks; all these are referring to items only when they
were left overnight...

Without getting into the questions whether this issue applies nowadays, many commentators [see Ben Yehoyada Nidda 17a, Shevet Halevi (3:169), and Divrei Yatziv YD (1:31)] explains the concern is based on ruach ra'ah. What is special about garlic, onions, and eggs that they are particularly sensitive to being affected by ruach ra'ah more than any other food?


texts: Riding the Boston train (T) on Shabbat - written evidence?

texts: I've long heard 'urban legends' of halachically observent Jews in Boston many years ago riding the train ('the T') on Shabbat. Does anyone have any written evidence of such a practice? (I'm not looking for the halachic reasoning, as per another question on this site, rather for evidence for a sociological phenomenon in the halachic Jewish community.)


texts: How were judges appointed in the times of the Bais Hamikdash?

texts: In the times of the Bais Hamikdash, were judges appointed by the king, or were they elected by the people? And was the system different based on which size court (i.e., courts comprised of 3, 23, or 71 judges)?


texts: What parts of the Shabbat shacharit and musaf are omitted when davening without a minyan?

texts:
As I write this, many Jews around the world have just concluded their second consecutive Shabbat since the COVID-19 outbreak led to the temporary closures of synagogues.  Now that so many of us are davening without a minyan, I thought it would be beneficial to list all of the omissions and modifications that apply in this circumstance.

Some of these are fairly easy:  we omit barchu, all kaddishes, and the repetition of the Amidah. Before reciting shema we add the phrase el melech ne'eman.  But some are less obvious: for example, when the Torah is not read (because there is no minyan) but one still reads the parsha from a chumash, do we recite Ein Kamocha and the other prayers that precede and conclude the Torah reading?  Or do you just go from the end of the Shacharit amidah directly on to musaf?  (Actually, I'm pretty sure that's wrong; my siddur says that one omits the second yekum purkan when davening without a minyan, so presumably the first one is read.  But what about ashrei, av harachamim, etc.?)

The question, then, is: What is the complete list of omissions and modifications made when davening Shabbat morning without a minyan?


texts:
I was told that the tale of king Josiah's death has a few versions. I was told one of Josiah's last words or famous words after he was hit with arrows was in regards to his own error for not listening to the Kohen's advice and allow Neco though Israel.

What did he say exactly? (I remember it was something relating to his being in error, not Hashem.)

My understanding this is the reason there is also a special prayer in Tisha B'Av for King Josiah.


texts: May a slide rule (mechanical device before calculators) can be used on Shabbos for Gemara calculations?


texts: Why does Rashi cite Gen. 13:10 as an example at Num. 15:15, if it isn't really an example?

texts:
Sh'lach, 15:1–16, speaks of the flour, oil, and wine that accompanied certain animal offerings. Verse 15 says, in part:

  חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם כָּכֶם כַּגֵּר יִהְיֶה לִפְנֵי ה׳

Pretty literally:

  An eternal law for your generations; like you like the stranger shall be before God.

Rashi explains that last part:

  ככם כגר ― כמותכם כן גר וכן דרך לשון עברית כגן ה׳ כארץ מצרים כן ארץ מצרים כמוני כמוך כעמי כעמך

  like you like the stranger ― [means] "like you, so is the stranger". That's the way of Hebrew, [as in] "כגן ה׳ כארץ מצרים", [literally "like the garden of God like the land of Egypt", means "like the garden of God,] so is the land of Egypt[". Likewise,] "כמוני כמוך כעמי כעמך", [literally "like me, like you, like my nation, like your nation", means "like me, so are you; like my nation, so is your nation".]

The first quotation in Rashi, "כגן ה׳ כארץ מצרים", is from Lech L'cha 13:10. (The second is from Ⅰ Melachim 22:4, by the way.) The problem is that Rashi's explanation here in Sh'lach doesn't really fit the verse there in Lech L'cha, and, especially, doesn't fit with his own explanation there. The verse there says:

  וַיִּשָּׂא לוֹט אֶת עֵינָיו וַיַּרְא אֶת כָּל כִּכַּר הַיַּרְדֵּן כִּי כֻלָּהּ מַשְׁקֶה לִפְנֵי שַׁחֵת ה׳ אֶת סְדֹם וְאֶת עֲמֹרָה כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם בֹּאֲכָה צֹעַר

  Lot looked up and saw the whole Jordan plain, that it was all moist, before God's destroying Sodom and Gomorrah, like God's garden like the land of Egypt, as you come to Zoar.

Here, interpreting "כְּגַן ה׳ כְּאֶרֶץ מִצְרַיִם" as "like God's garden, so is Egypt" doesn't seem to make sense, since we're trying to describe not Egypt but the Jordan plain. And, indeed, Rashi interprets both "כְּגַן ה׳" and "כְּאֶרֶץ מִצְרַיִם" as comparisons to the Jordan plain, not to one another. He writes:

  כגן ה׳ ― לאילנות
  כארץ מצרים ― לזרעים

  like God's garden ― for trees
  like the land of Egypt ― for seeds

Why does Rashi cite that verse in Lech L'cha as an example of the linguistic phenomenon he's describing in Sh'lach? It isn't one, according to him.

I've looked in Mizrachi, L'vush, and Gur Arye to no avail, so turn to you.


texts: Can a convert eat fish and meat together?

texts:
I have heard many times the principle of "nishtanu hatevayim" applied to things that have medically or physically have changed from the time of the Talmud many years ago.

does this apply to separating between meat and fish? do Jews keep it as a tradition? if i did not grow up keeping it as a non Jew, when i convert must i keep it after my conversion?


texts: Queen Heleni was married to her brother--but I thought she kept all the derabanans

texts:
According to Wikipedia, Heleni HaMalkah was married to her brother. Since she was a convert to Judaism, on a Torah level, her familial relationships were severed. However, as far as I know, there is still a Rabbinic prohibition to engage in incestuous relationships after conversion; she seems to be violating a Rabbinic law.

But wait!  The gemarah (Sukkah 2b) quotes a beraita in which Rabbi Yehudah says about her:

  כל מעשיה לא עשתה אלא על פי חכמים

Loosely translated:

  She always kept the Rabbinic laws

How is this contradiction resolved?

Possibility: the Wikipedia link cites Josephus as the source that Queen Heleni was married to her brother.  Perhaps we simply do not accept this as accurate?


texts: Is the number 6 considered evil in Judaism?

texts:
I have heard from some sources that the number six is/can be construed as an evil number in Judaism, and as such, it should be avoided.

Is there truth to this?  If so, what is the reasoning behind it?  And is it something observed by the most traditional Jews and overseen by those of the faith who do not practice in the strictest sense?


texts: Why did Jacob also collect earrings along with the idols?

texts:
In parshat Vayishlach (35:4), after the people of the town of Shechem are acquired, Jacob tells the group travelling with him to give him all the idols with them. They give him both their idols and earrings.

A) Why the earrings?

B) I'm sure they would've had nose rings as well. Why not those?


texts: using a men's mikvah twice if tamei or just once?

texts: If someone is tamei, does that person have to use the mikvah twice or once is enough? If you have to use it twice how is this done?


texts: Is this a valid method to be able to eat chametz on Shabbat after Pesach in Israel?

texts:
This year (and next) in Israel, Shabbat immediately follows the last day of Pesach. Of course, the chametz that people sold has not been bought back, but, as it is no longer Pesach, one can eat chametz.

If one wanted to eat chametz on that Shabbat, can one pre-arrange for the Gentile to whom the Jew's chametz had been sold to come to his home, take his chametz (it now belongs to the Gentile) eat lunch at the Jew's home and just share some of that chametz with the Jew?

There are obviously no chametz issues. However, are there any other issues that I may have overlooked such as benefiting from the Gentile's work; Amira Lenachri or something else?


texts: What Talmudic disputes took place in Jerusalem?

texts:
I was asked this simple question, but couldn't recall one myself.
I understand that it must include pre-R'Yochanan Ben Zakkai Tannoyim, and there are not many of them, but still.
Were there disputes mentioned in the Talmud that took place explicitly in Jerusalem?


texts: Upon whom today would you make the bracha - Baruch Attah Hashem Elokeinu Melech HaOlam She’chalak Mei’chochmaso Li’rei’av, that He bestowed of His wisdom to those who fear Him (Gemara Brachos 58a)? I'm looking for either A) and outline of what that person must know or (better) B) a list of people currently living.


texts: When did it become common to engrave tombstones?

texts:
I'm going to "link" this question to something in this week's parsha (Torah reading):

Genesis 35:20:

  וַיַּצֵּ֧ב יַעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻרָתָ֑הּ הִ֛וא מַצֶּ֥בֶת
  קְבֻֽרַת־רָחֵ֖ל עַד־הַיּֽוֹם׃

  And Jacob set up a pillar upon her grave; It is the pillar of Rachel’s
  grave unto this day.

The Torah does not state that there was any inscription on the pillar. I assume that it was just a pile of stones arranged in a some shape so that people passing by would recognize that there was a grave there.

AT what point did it become common to engrave tombstones? Was / is it done for strictly personal reasons or are there halachot or minhagim that indicated that tombstones must or should be engraved rather than just leaving a pile of stones?


texts: English language guide to how Talmudic discussions have been treated by Rishonim and Acheronim

texts:
I have a general interest in the Talmud and how it is studied in yeshivot. However, my Aramaic and Hebrew are basic and I cannot read Rashi script. I recently enjoyed a book called The Talmud: A Biography by Barry Scott Wimpfheimer, a Reform Rabbi, which I found particularly interesting because it takes the reader through a sugya, but then also considered Rashi, Rif and Tosefot on that sugya, thereby giving a taste of what it is like to study Gemara with traditional commentaries.

I should be grateful if anyone knows of and could recommend any other books in English (ideally from a more orthodox perspective), that take a reader through one or two sugyot in this way with the traditional commentaries, showing how they are interpreted and how they lead to a final decision on halakhah.

Many thanks.


texts:
If seaweed would be eaten by itself, what bracha is made on it?

It's defined as, "Large algae growing in the sea or on rocks below the high-water mark."
See Wikipedia here for more.
It's not considered by scientists to be a plant, then, which would presumably require the bracha "haadamah".


texts:
Most of the people (if not all) follow the psak halacha of a specific Gadol HaDor. But many times, there are halachot which are not presented by a certain Galdol haDor but by another Chacham. As for an instant,  Halachipedia.org does not follow the rulings of one specific rabbi but collects all of them and gives a ruling.

My question is, if I am a sephardi and I follow Chacham Ovadia, and there is a specific halacha not written by Chacham Ovadia but I find it in Mishna Brura or Shulchan Aruch HaRav or any other Askenazi rabbi, do I follow it or just leave that halacha as there never had been any halacha as such? Or in simple words do I strictly follow one chacham or can I change my posek from time to time?


texts: Are bobby pins considered "Bigdei Isha"?

texts:
While the title of this question sounds like purim-torah-in-jest, this is not my intent.

A Shabbat guest told me then when he was in a yeshiva high school about 20 years ago, the rosh yeshiva required the boys to tie down their kippah with a handkerchief around their head so that the kippah wouldn't fall off while they played ball. They were not allowed to use bobby pins because it was considered bigdei isha (women's wear).

I was surprised to hear this ruling, as this is a new idea to me. Was or is there any opinion that rule or currently rules that bobby bins are bigdei isha?

Your answer can address the usage of bobby pins, in general, but, I'm more interested in its usage to hold down your kippa. Thus, you could address the ambiguity of begged isha. I.e., perhaps an item is normally considered begged isha except when used for a special circumstance.


texts:
In Bereishit 42:24 Shimon is taken away from the brothers and put in prison as surety so that the other brothers will bring back Binyamin to prove that they are not spies. The brothers then return to Ya'akov and retell all the events. He refuses to let them go back to Mitzrayim.
In the beginning of perek 43, the famine increases and the sons have eaten the provisions they brought on the previous trip so they have to appeal to Ya'akov to let them go back down. Meanwhile, the whole time, Shimon was "in jail" and they hung around eating.
How long was Shimon stuck in Mitzrayim (I know that rashi on pasuk 24 says Shimon wasn't in prison but I doubt he was free enough to leave)?


texts:
We know that the Gemara (maseches smachos probably) darshens hilchos Yom Kippur from Purim

כתיב הכא אך בעשור לחדש השביעי הזה יום הכפרים הוא וכתיב התם על כן קראו לימים האלה פורים מה להלן במשתה ושמחה אף כאן במשתה ושמחה

If so why dont we have an obligation to get drunk on Yom kippur also?

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


texts: What is an outsider's obligation if abuse is suspected?

texts: What obligation does an outsider (non-family member) have if she or he suspects that there is abuse in another family? Does it matter if the abused party denies the allegation? What if the abused party requests that nothing be done?


texts: Why do all our fast days revolve around the Beis Hamikdash?

texts:
We have a few "official" fast days:

Tzom Gedalia – The last Jewish administrator killed and the final Jewish community sent into exile
10th of Teves – Siege in the time of the 1st Beis Hamikdash

 Taanis Esther - "Only" a long standing custom.
17th of Tammuz – Destruction of the wall of Jerusalem
9th of Av – Destruction of the two Batei Hamikdash

Why are there no fast days when the Mishkans were destroyed, when the first group of exiles were sent, or when the Jewish kings became subjugated to Bavel?


texts: What is the practical use of the words and letters corresponding to the omer count?

texts:
I understand the daily and weekly sefiros combinations that are mentioned in the Ribbono Shel Olam prayer and relate to the process of refinement on the way to Shavuos. To a large extent these are relatable concepts.

But I also notice that in some siddurim they include the corresponding word of Lamnatzeach, the letter that comes from the middle pasuk, and the word in Ana B'choach that goes with the day count.

What is someone supposed to do with that information, for example that today's count goes with the letter yud and the words ארץ and גאה? Is there some advantage to knowing or paying attention to that, beyond the value of just counting the days?


texts: Can I tuck tzitzit into the fabric square corners?

texts:
These are Neatzit,

a tzitzit undershirt. In dealing with a child who fidgets and therefore picks at the tzitzit, such that at the end of the day, they are entirely undone, can I tuck the tzitzit into the corner fabric squares? These squares are already partly open, to facilitate tucking the tzitzit in when going through the washing machine / dryer.

On the one hand, people do regularly tuck their tzitzit into their pants. On the other hand, when people do that, the garment stands by itself as a garment with hanging tzitzit. It is just that the tzitzit are not visible because of this other entity in the way. But here, with the tzitzit tucked in to the pocket squares, would they lose the status of tzitzit?


texts: Is the sefer Knesses Hagedolah on the Tur in print?

texts: There is a sefer that I see quoted on the Tur Yoreh Deah called Knesses Hagedolah (they are hagahos). I have looked for this book and could not find it. Is it printed as a separate book? Is it available?


texts: Different languages describing forefathers' wealth

texts:
Off the top of my head, I bring three different verses describing the (enormous) wealth of our forefathers, each mentioning different parts of it:

Abraham: "וְאַבְרָם כָּבֵד מְאֹד בַּמִּקְנֶה בַּכֶּסֶף וּבַזָּהָב׃" - "Abram was very rich in cattle, silver, and gold." Genesis.13.2

Isaac: "וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי־גָדַל מְאֹד׃ וַיְהִי־לוֹ מִקְנֵה־צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה..." - "and the man grew richer and richer until he was very wealthy: he acquired flocks and herds, and a large household (slaves)..." Genesis.26.13-14

Yaakov: "וַיִּפְרֹץ הָאִישׁ מְאֹד מְאֹד וַיְהִי־לוֹ צֹאן רַבּוֹת וּשְׁפָחוֹת וַעֲבָדִים וּגְמַלִּים וַחֲמֹרִים׃" - "So the man grew exceedingly prosperous, and came to own large flocks, maidservants and menservants, camels and asses." Genesis.31 (there are some more on Yaakov, meeting Esov)

While I don't see differences in lifestyles or cultures, the Torah uses different terms: e.g. money is mentioned with Abraham but not the others, camels and asses are mentioned with Yaakov, but not others, herds are mentioned with Isaac but clearly omitted with Yaakov.
Why?


texts: A shevah after a Shooruk (milupim) at the beginning of word

texts: This may seem like a simple question but I took a poll and asked some people I know how they pronounce the word וּנְסַפֵּר. I personally say U-N-sa-per. Others said like me and others say Un-sa-per. I figured this must be a machlokes about whether a shavah that is after a shoorok (milupim) is silent or not. Does anyone have some good sources on this?


texts: Could not find this in soncino Bamidbar rabbah

texts: In the march 1986 issue of the jewish observer, they bring bamidbar rabbah 21 which says in the name of Yehoshua ben levi, “Hoshana rabba represents the ultimate downfall of defiant nations, just as the entire Succos festival represents their progressive slide from dominance, as is symbolized by the reduction in the number of daily mussaf sacrifices offered on their behalf.”  However, i could not find this in the soncino translation.  Did they censor this out, is it in the original Hebrew edition of bamidbar rabbah?


texts:
Shmot Rabba 41:7 (Sefaria breakup within Parshiyot) says:

חמשה מלאכי חבלה היו שם: אף, וחמה, וקצף, והשמד, והשחת.
The five angels of harming are: Af, Cheimah, Ketzef, Hashcheit, and Hashmeid.

G-d has five angels of destruction, four of which were clearly influencing Haman in the following ways:
Ketzef:

קצף ה' על אבותיכם קצף
G-d has been exceedingly angry (Katzaf) at your fathers (Zechariah 1:2, said in the generation of Daryavesh, Esther's child)

Hashmeid:

להשמיד ולהרוג ולאבד
(Haman planned) to destroy (Hashmid), to kill, and to wipe out (the Jews; Esther 3:13)

Hashcheit:

כרה שחת בה יפול
He who digs a pit (Shachat), into it he shall fall (as in, V'Nahafoch Hu; Mishlei 26:27)

Cheimah:

וימלא המן חמה
And Haman was filled with hatred (Cheimah; Esther 3:5)

Why is Af (Anger) missing?
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Why do almost all Chabad shuls always use the same tunes for certain parts of davening?

texts:
I have noticed that at pretty much every Chabad shul I have ever attended, the same tunes were always used for certain parts of davening on Shabbos. For example, they all use the same tune for ha-aderet v'ha-emunah during psukei d'zimra as well as for the line in the kedusha for musaf that begins hu Elokeinu, hu avinu. They also all use the same tune for ata bechartanu during yamim tovim. Every Chabad shul also seems to sing al tira... at the end of davening, although I have noticed variations in the tune used.

Here are the tunes
- Hu Elokeinu
- Ata Bechartanu

Is there a reason why almost every Chabad shul seems to use these tunes for these parts of davening? What is the origin of the tunes? Were they favorite niggunim of one of the rebbes? How long have Chabad shuls used these uniform tunes?


texts: What's the real reason that asking departed tzadikim to pray for us is not considered "beseeching the dead"?

texts:
According to Devarim 18:11 we are forbidden to beseech the dead. However, there is a long Jewish tradition of visiting the graves of tzadikim who have died and asking that the tzadikim petition G-d on our behalf. Every time I look for an explanation of why this is permissible, I read something different. (For example, that a Jew may serve as an intermediary between another Jew and G-d; that our conversation with the tzaddik is understood as unilateral and therefore is not "beseeching"; that we are only asking G-d to have mercy on us for the sake of the tzadikim; and many other miscellaneous explanations, such as the handful listed here.) All this seems a bit like we're trying to explain away a practice we just really, really want to do and have a tradition of doing, despite the fact that it is is prohibited by Torah. So, what is the "canonical" explanation for why one may beseech a dead Jewish tzaddik, if indeed one may?

Related: Speaking to a deceased person


texts: Stealing from or causing damage to a third party to save life or limb

texts:
Suppose Fred is in danger of death or injury, and the most direct way to avoid that fate involves stealing or damaging property belonging to Ernie, an uninvolved person.

Examples:

Fred is being pursued by a would-be assailant on foot, and finds Ernie's bicycle unlocked. Fred can steal the bicycle to enable a quick escape from the pursuer.
Fred is in a car whose brakes stop working. The most direct way to avoid crashing into something hard is to intentionally crash into Ernie's fruit stand.

Questions:

Is this action by Fred allowed?
Does Fred have to compensate Ernie afterward?
Does the likelihood or not of actual death to Fred if he doesn't steal or damage matter to 1 and 2? What if the worst possible consequence is just injury?
Does it matter how Fred got into the dangerous situation, e.g. through pure accident, his own negligence, someone else's negligence, or someone else's malice?

(Inspired by this question and this challenge.)


texts: Who originally speculated that the Orchos Tzaddikim's author was a woman?

texts:
I recall hearing (as well as saw from this link) that it has been speculated that the author of the Orchos Tzaddikim was a woman.

Did someone originally posit this idea, or is it a rumor that has been passed around?


texts: Children of Israel ate Manna for 40 years: Verse inserted later?

texts:
From this week's sedra (Shmot 16:35):

  And the children of Israel did eat the manna forty years, until they
  came to a land inhabited; they did eat the manna, until they came unto
  the borders of the land of Canaan

However at the time, the Israelites had not sinned with the incident of the spies, as this would happen on the 9th of Av on the 2nd year, so 1 year and 3 months later approximately. And so the manna would only originally have been for this period of time?

Was Moshe told to "edit in" this posuk later?


texts: Voting as a Jew or as a member of that country.

texts: Assuming one is voting. Is one required to vote in line with which ever candidate is closer to Halacha (however that is determined) or is one required or allowed to vote with what he thinks is better for his country of residence. For example Halacha forbids gay marriage, if without Halacha (I was a non-Jew) I would believe that Liberty demands that people have the right to marry whoever they want. Can I vote for the candidate that supports gay marriage? (Just an example that came to mind not meant to be specific)


texts:
Is there any problem involved in opening or closing a door of a parked car (without a battery) on Shabbos? Is a car muktzeh? Let's assume no keys are involved to avoid the problem of carrying.

To make the question more specific, let's say one closed the door prior to the onset of Shabbos but then realized that the door wasn't fully locked on Shabbos. To prevent burglary, may one close it completely during Shabbos? Since the door is partially closed the lights are already off. I am not an expert in cars to know if any circuits are completed/broken during this action.


texts: Do i have a responsibility to report users breaking the rules?

texts:
If I know that a certain user of a website is breaking the rules, can I just turn a blind eye, or must I report it? Also,

Does it matter what kind of rule it is? (E.g. No swearing vs. age requirement)
Does it matter if it's socially accepted in that community to turn a blind eye? (See, for example Are moderators required to report users younger than 13?)
Does it matter if the user is Jewish or not?


texts: Leaving the sukkah when it rains, making a bracha upon returning

texts:
Someone had started eating in a sukkah (and made a "leishev") then after some time it started to rain. They moved into their house and waited then for the rain to stop. When the rain stopped they returned to their sukkah to continue eating. However not enough time had passed by where normally a new bracha would be made (for example according to the SA HaRav this is one or two hours.) Should a new "leishev" be made? Would it matter if they had continued eating the seudah in their house or was waiting for the rain to stop in order to continue eating in the sukkah?

(the sofek is if the rain casues a hesech hadas or if since the person doesn't have a sukkah that is "fitting" to eat in that this would somehow cause them to loose the original bracha. Perhaps there are more tzadidim to this as well which people can raise in the comments or hopefully address them in the answer.)


texts: Do any early Posekim (from around 200 years ago and earlier) other than the Rambam discuss a good diet and healthy lifestyle?


texts: In parshas Tetzaveh 29:20 the Torah explains the details about painting different parts of the Kohen in ram's blood.  I get the whole idea of the symbolism of the different parts of the body (according to R' Hirsch), but it does strike me as odd (and perhaps a little icky) to use ram's blood (rather than eg olive oil).  Has anyone seen an explanation for that?


texts: When the Torah states that the Israelites "saw no form" when they were at Sinai, is this referring to G-d being perceived as formless?

texts:
Devarim 4:15 states:

  Take ye therefore good heed unto yourselves—for ye saw no manner of
  form on the day that the LORD spoke unto you in Horeb out of the midst
  of the fire—

And also in Shemos 19:11:

  and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai.

Does this necessarily mean that the Israelites perception of G-d was one that was formless, or could it just mean that it was obscured/they weren't privy to it, and thus cannot make any sort of image/idol since they have no idea how he looked.

It also says in the Midrash/Talmud somewhere that G-d appeared as an elder at sinai, is that somehow contradictory to this pasuk or is it within the confines of it's interpretation?

Note the Rambam and other midrashic works I've seen use this as proof that G-d is incorporeal.


texts:
In Shulchan Orach Siman 124 Sif 7 the machaber speaks about how bad it is to speak during Chazaras HaShatz (when the Shliach Tzibbur is repeating Shomeneh Esrei out loud.) The Shulchan Aruch HaRav over there in Siman 124 in Sif 10 writes that someone who talks in a shul when the time the tzibbur is "oskin b'shivcho shel makom" (involved in the praises of HaShem) that he makes himself as if he doesn't have "chelek" (portion) in Elokei Yisrael (The G-D of Israel.) His makor is from the Zohar in Parshas Trumah (Daf 131b.) As well the Shulchan Aurch in Orach Chaim Siman 151 Sif 1 writes that "sicha butteleh" (idle speeach) is ossur to speak in a Beis HaKeneses or Beis HaMedresh. This is talking about in general, how much more so when the Tzibbur is davening from what we see above. See too what the M"B writes there in Sif-Katan 2.

With this small introduction my question is as follows. Does it say any where b'farush that it's "ossur" to speak in the middle of Kaddish. Let's say it's a person who is not davening with the tzibbur at all who comes into the shul for a different reason. Or someone who plans on davening with the tzibbur but hasn't started yet and is l'maseh able to speak still but is speaking now during Kaddish. Where does it say that this is ossur or where do the poskim learn it out from? The makoros that I provided above would seemingly suffice I think but I'm looking to see where there is more.


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
Does a mikve purify a person when he/she is totally inside the water or when he/she emerges from the water?

please source and also provide a reason for why it is so. it would seem to me that the first option is correct. we find for example that yom kipur purifies (atones) every second when a person is in it.


texts: How big did Mordechai get, and was it only in the king's palace?

texts:
According to the Megillah (9:4), Mordechai grew to a very large size whenever he was in the king's palace (כִּי־גָדוֹל מָרְדֳּכַי בְּבֵית הַמֶּלֶךְ ... כִּי־הָאִישׁ מָרְדֳּכַי, הוֹלֵךְ וְגָדוֹל).
How large did Mordechai grow, and did he return to normal size upon venturing outside?

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


texts: What does the Rambam mean when he says that the planets have souls?

texts:
Rambam states in Hilchot Yesodei HaTorah, Chapter 3, Section 9 that each of the planets have a soul, knowledge, and intellect.

  כל הכוכבים והגלגלים כולן בעלי נפש ודעה והשכל הם והם חיים ועומדים ומכירין את מי שאמר והיה העולם

  All of the stars and spheres possess a soul, knowledge, and intellect. They are alive and stand in recognition of the One who spoke and [thus brought] the world into being.

What are we to understand from this? It's a rather strange concept indeed when you get to thinking about it.


texts: I am looking for comic books or graphic novels which depict orthodox Judaism, and teach torah lessons. I am aware of Rabbi Wein's books which are more historical, I'm looking for something that is more super-hero-esque, something that is geared to appeal to an American 10 year old. Does such a thing exist?


texts: We see here and here questions about wearing a black hat. However, why is the hat black? Is there some sort of kedushah to wearing a black Stetson or Borsalino which is lost in other colours? Or is there some other reason for people having specifically black hats?


texts: Shaul had Yonatan and Michal who were around Dovid's age. so how old is Shaul? I could not find any meforesh that said anything about it. asking on a Jewish perspective. thank!


texts: I am looking for a large print siddur in both Hebrew and English, preferably in Nusach Sefard. Does anyone know where I can find one or who prints such a siddur?


texts: Is there a problem of image projection on Shabbat?

texts: There are night lights which don't just emit light but project an entire image (example). If such a device is plugged in before Shabbat, would there be a problem of closing window shades or doing other things to darken a lit room which would make the image visible, having been previously invisible due to the amount of light in the room?  Would this transgress the prohibition of writing which includes creating meaningful symbols?


texts:
I sometimes need to show things from Gemorra for someone who knows both Modern Hebrew and Lashon Hakodesh, but not Aramaic.

I do not need inserted explanation, like the Hebrew ArtScroll or Mesivta, just the Aramaic translated to its equivalent Hebrew. Like Soncino, but in Hebrew/Lashon Hakodesh.

Are there any such translations?

Are any available online?


texts:
Are there any poskim prohibiting hanging Pictures of Rabbis in ones house? Lots of people do it but I never understood why this is not prohibited due to too much kavod for human being, which is close to Avoda Zara.

Isn't it?


texts: Should Jewish men be courteous to women in public?

texts:
I always heard that it is not modest to publicly be courteous to woman (if a Jewish  woman needs help you should help her,
but if she does not, just you are holding the door for her or giving her the right of way)
(I thought it was an invention of the knight in the dark ages and not a Jewish custom ( https://en.wikipedia.org/wiki/Chivalry ) )

I guess that if she is an old woman you need to respect her

But @DavidKenner told me that Rabbi Shlomo Zalman Aurbach in his book שו''ת מנחת שלמה the opposite of what I always heard

Is this true?   Source?
What other Rabbis hold like that?


texts: On days when Kohanim Duchan, why do the Kohanim only do it once and not in each Shemoneh Esrei?

texts:
On days when the Kohanim Duchan, why do the Kohanim only do it once (during Mussaf) and not in each Shemoneh Esrei?

[revised question]


texts: requirement for Chabad shluchim to be married?

texts: I heard that Chabad instituted a requirement for shluchim to be married because Zalman Schachter-Shalomi went off the derech. Is this historically accurate, and are Chabad shluchim required to be married nowadays?


texts: Why doesn't Chabad read Ruth on Shavuot?

texts:
I was at Chabad this Shavuot and they did not read Ruth.  Everywhere else I've been (all Nusach Ashkenaz) has read it claiming that it's appropriate since this is the time of the wheat harvest.

Are there other groups who do not read Ruth on Shavuot?  Are Ashkenazim the only ones who do?  Where did the custom originate?

Also (and maybe this should be a separate question), does Chabad (and other groups who omit Ruth) read Kohelet on Sukkot?


texts: What aspects of Yom Kippur may a non-Jew not participate in?

texts: I'll be observing my first yom kippur this year (I'm still in the process of converting) and attending services at shul - is there any thing I shouldn't do as a non-Jew?


texts: May the Shmittah Etrog be used to make lemon-scented deodorant or furniture polish?

texts:
My son brought me a pamphlet produced by Yeshiva Sh'or Yoshuv (Far Rockaway, NY) that discussed the laws of the 4 minim. (If I can locate an online copy, I'll edit in a link.)

Near the end of the pamphlet, it discussed some special laws of how to handle shmitah (Sabbatical) year etrogim after Succot. It said that it may not be disposed as long as it is in an edible state. It must either be eaten, or left to rot until it is inedible.

My question is, must it be used just as food or would anything useful that doesn't just dispose of the etrog be permitted? E.g. I see many people stud the etrog with cloves and use it for havdalah besamim. Would either that be permitted or using the etrog rind into making a deodorant spray for your bathroom or furniture polish be permitted with the shmittah etrog?

Related question - How about if I just placed the etrog itself into my bathroom to deodorize it, somewhat? (I've never tried this, but, as the etrog starts to rot, it does emit a rather strong lemony scent, actually.) Is this OK, or considered disrespectful?


texts: God issuing prophecy in the name of idols

texts:
I once read somewhere in the Gemara that a Rabbi asked how come idolaters claim that, as they walked by an idol, the god made a prediction (or gave advice) that came true. The answer was that God issues prophecies in the guise of idols to lead idolaters to their downfall.

Does anyone know what page this is on?


texts: Why does Moshe tell the people that they witnessed the giving of the Torah and miracles in Egypt?

texts:
In Sefer Devarim, Moshe Rabbeinu, in his last speech to the Jewish people, seems to constantly tell the Jewish people that they themselves witnessed the miracles and G-dly revelations. For example:
Devarim 4:9:

But beware and watch yourself very well, lest you forget the things that your eyes saw, and lest these things depart from your heart, all the days of your life, and you shall make them known to your children and to your children's children,
רַק הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ מְאֹד פֶּן תִּשְׁכַּח אֶת הַדְּבָרִים אֲשֶׁר רָאוּ עֵינֶיךָ וּפֶן  יָסוּרוּ מִלְּבָבְךָ כֹּל יְמֵי חַיֶּיךָ וְהוֹדַעְתָּם לְבָנֶיךָ וְלִבְנֵי בָנֶיךָ:
10 the day you stood before the Lord your God at Horeb, when the Lord said to me, "Assemble the people for Me, and I will let them hear My words, that they may learn to fear Me all the days that they live on the earth, and that they may teach their children.
יוֹם אֲשֶׁר עָמַדְתָּ לִפְנֵי יְהֹוָה אֱלֹהֶיךָ בְּחֹרֵב בֶּאֱמֹר יְהֹוָה אֵלַי הַקְהֶל לִי אֶת הָעָם וְאַשְׁמִעֵם אֶת דְּבָרָי אֲשֶׁר יִלְמְדוּן לְיִרְאָה אֹתִי כָּל הַיָּמִים אֲשֶׁר הֵם חַיִּים עַל הָאֲדָמָה וְאֶת בְּנֵיהֶם יְלַמֵּדוּן:

Or Devarim 7:19:

The great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm with which the Lord, your God, brought you out. So will the Lord, Your God, do to all the peoples you fear.
הַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהֹוָה אֱלֹהֶיךָ כֵּן יַעֲשֶׂה יְהֹוָה אֱלֹהֶיךָ לְכָל הָעַמִּים אֲשֶׁר אַתָּה יָרֵא מִפְּנֵיהֶם:

However, from Bamidbar 26:63-65 we see that all the censused men who left egypt had already died, and this was a new generation:

This was the census of Moses and Eleazar the kohen, who counted the children of Israel in the plains of Moab, by the Jordan at Jericho.
אֵלֶּה פְּקוּדֵי משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֲשֶׁר פָּקְדוּ אֶת בְּנֵי יִשְׂרָאֵל בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ:
Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert.
וּבְאֵלֶּה לֹא הָיָה אִישׁ מִפְּקוּדֵי משֶׁה וְאַהֲרֹן הַכֹּהֵן אֲשֶׁר פָּקְדוּ אֶת בְּנֵי יִשְׂרָאֵל בְּמִדְבַּר סִינָי:
For the Lord had said to them, "They shall surely die in the desert," and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun.
כִּי אָמַר יְהֹוָה לָהֶם מוֹת יָמֻתוּ בַּמִּדְבָּר וְלֹא נוֹתַר מֵהֶם אִישׁ כִּי אִם כָּלֵב בֶּן יְפֻנֶּה וִיהוֹשֻׁעַ בִּן נוּן:

Now we know that anyone who was younger than 20 at the time of the first census did make it into the Promised Land (Bamidbar 14:29). It is understood from there that anyone who was above 60 at the time of the first census also made it into the land (see also Rashi Bamidbar 14:33). The women also didn't die in the desert, nor did the Levites.
All that notwithstanding, ~600,000 men had died and were replaced with a new generation, at least half of which had not been born at the time of the exodus (anyone of the censused men between 20 and 40 at the time of Moshe's speech would have been born afer the exodus from Egypt).
If so, why did Moshe tell them all that they personally witnessed the events such as the giving of the Torah?
It seems weak to answer that Moshe was talking to the majority, even though a substantial portion had not themselves witnessed the events.


texts: Medical dental supplies Kashrut for Passover considerations

texts:
Should one be suspicious of any dental supplies for being hametz when one goes for a dental appointment during Passover?

Let's put rules of labor and scheduling-for-hol hamoed aside: I'm asking theoretically just about the dental treatment supplies.


texts: Where is the source for the statement "The last exile - the sin is hidden so the end is hidden"?

texts:
There is a reference somewhere that says something like:
"In the first exile, the sin was known and the end was known.  The last exile, the sin is hidden so the end is hidden."
I'm looking for this reference or anything similar to it.


texts:
This answer says:

  There is no set standard list of what is considered kitniyos, or even
  a set criteria of why foods might be considered kitniyos.

I don't think this is completely true. Granted that the rules seem to change every few years, but someone seems to be setting a standard regarding seeds, in particular. This is where I'm unclear.

I understand some of the common ones that haven't been around for along time like sesame and mustard seeds. But I'm not sure about other spice seeds like nutmeg, cumin, anise, and coriander, and any others.

Is there a current list that someone has published that defines what's allowed and what isn't?


texts:
The Kaddish that we say is in Aramaic. However the Talmud (Brachos 3a)  quotes an excerpt from Kaddish in Hebrew:

בשעה שישראל נכנסין לבתי כנסיות ולבתי מדרשות ועונין יהא שמיה* הגדול מבורך

(*The Maharsha amends שמיה to שמו, presumably as שמיה is Aramaic, not Hebrew like הגדול is.)

Is it possible that the original custom was to recite Kaddish in Hebrew?


texts: Do you make a new bracha on lightning & thunder when catching up to the same storm?

texts:
This M.Y. question cites Shulchan Aruch O.C. 227 that states that as long as it is overcast, one recites the blessing on lightning / thunder once (unless the storm continues into the next day.) If it clears up, then storms again, one makes a new bracha.

What if one is in a place and there is a storm. He makes the bracha. It clears in his area. Then he drives and hits the same storm. Is this considered a new event for him so he should make a new bracha?

When the Shulchan Aruch was written, there were no cars. So, I interpreted when it said that it clears up then storms again, this is part of a new thunderstorm cell, which is why you would make a new bracha. However, if you drove back into the storm you were in, this is not a new storm. So, perhaps, you should not say a new bracha.


texts: What is the אדר plant, according to Rashi?

texts:
A friend of mine (Hi, Yoel!) pointed out a possible discrepancy in Rashi's comments on the Talmud.

On Beitzah 15b, Rashi opines (sv ופירותיה משתמרין) that אדר is a grass (עשב), against the more common opinion among the Rishonim (cited in Rashi, ibid., sv יטע בהן אדר) that the אדר is a tree.

However, Rashi to Gittin 69b (sv אטרף אדרא) refers to אדר as a tree (עץ).

Even though most Rishonim hold that אדר is a tree, Rashi in Beitzah makes it very clear that his opinion ("לי נראה") is that אדר is a grass. So why would Rashi refer to אדר as an "עץ" in Gittin?

It's worth noting that Jastrow translates אדר as "a cedar species, prob. Spanish Juniper," based (at least partially) on the discussion on Rosh Hashanah 23a, where it is said that

  ד' מיני ארזים הן ארז קתרום [...] קתרום אמר רב אדרא

  There are four types of cedar (ארז): erez, katrom [...] Katrom:
  Rav says [this is the] אדרא.

(translation mine)

Note that this gemara might change the way to ask this question -- instead of Rashi not being consistent in his translation (= "asking the kasha on Rashi Gittin"), perhaps the question needs to be asked the other way around (= "asking the kasha on Rashi Beitzah"), as Rashi didn't make a practice of disagreeing with explicit passages of Talmud. I asked the question this way because this is how my friend presented it to me.

Given the above, what should Rashi hold about the class of the אדר plant? Is it a tree (עץ), or a grass (עשב)?


texts: Is there an expression to thank Hashem for good news?

texts: My friend just found out that her cancer is a treatable variety. Is there a Hebrew phrase to thank Hashem for this good news? Baruch Dayan HaEmet I believe is only for news of a death, but thanks for a merciful judgement?


texts: Naming Jews after both father and mother

texts:
A Jew is traditionally named after his father -- for example, Yonah ben Yonatan, except for a mishebberach when he is sick, when he is named after his mother -- for example, Yonah ben Sarah.

But some non-traditional Jews want to always be named after both parents -- for example, Yonah Ben Yonatan v'Sarah.

Is there anything in Jewish law against that?


texts:
Say you have several options before you and they all seem equally good and you have no way of knowing which is the right option.

Is it allowed to throw dice after praying to hashem that he should show you the right option?

Is this included in "lo tenachashu" or would there be an opinion allowing it?


texts: toveling racks from new built in wall oven

texts: If someone is having a wall oven installed, should the racks that come with the oven be toveled as a separate item? Note that racks of this type can be removed from the oven.


texts:
I read the following:

בְּשֵׁם הֶ'חָפֵץ חַיִּים' כָּךְ בִּשְׁנַת תשע"ה 75 שָׁנָה אַחֲרֵי פְּרוֹץ הַשְּׁנִיָּה צְפוּיָה לִפְרֹץ הַמִּלְחָמָה הַשְּׁלִישִׁית

שָׁמַעְתִּי מֵהגה"צ ר' צְבִי מֵאִיר זִילְבֶּרְבֶּרְג שליט"א (ניתן לשמוע ב'קול הלשון' שיעור מספר 27 הכנה לזמן חורף תשע"ה) שֶׁאָמַר שֶׁשָּׁמַע מִיּהוּדִים (שמע מהג"ר אברהם פאם זצ"ל ראש מועצת גדולי התורה באמריקה) שֶׁשָּׁמְעוּ מֵהַג"ר אֶלְחָנָן וַסֶּרְמַן הי"ד שֶׁדִּבֵּר בְּארה"ב בִּשְׁנַת תרצ"ט בְּעֶרֶב הַשּׁוֹאָה וְאָמַר לָהֶם בָּזֶה הַלָּשׁוֹן: "קִבַּלְתִּי בְּרוּחַ הַקֹּדֶשׁ שֶׁאָנוּ עוֹמְדִים לִפְנֵי מִלְחָמָה נוֹרָאָה שֶׁתִּסְתַּיֵּם בִּשְׁנַת תש"ה, וְאַחֲרֶיהָ יָבֹאוּ עֶשֶׂר שְׁמִיטוֹת שֶׁל הֲכָנָה לַמָּשִׁיחַ, וּבִגְמַר הָעֶשֶׂר שְׁמִיטוֹת שֶׁמִּסְתַּיְּמוֹת בִּשְׁנַת תשע"ה זֶהוּ זְמַן בְּעִתָּהּ שֶׁמָּשִׁיחַ חַיָּב לָבֹא". דְּבָרִים מֵעֵין אֵלּוּ נֶאֶמְרוּ עַל יְדֵי הַג"ר יוֹסֵף בֶּן פּוֹרָת שליט"א בְּשֵׁם הֶ'חָפֵץ חַיִּים' (הובא במוסף 'שבת קדש' של 'יתד נאמן' לך לך תשע"ה) שֶׁהֶ'חָפֵץ חַיִּים' אָמַר בִּזְמַן מִלְחֶמֶת הָעוֹלָם הָרִאשׁוֹנָה שֶׁ25 שָׁנִים אַחֲרֶיהָ תִּפְרֹץ מִלְחָמָה שֶׁהָרִאשׁוֹנָה תִּהְיֶה מִשְׂחַק יְלָדִים לְעֻמָּתָהּ, וְ75 שָׁנִים לְאַחֲרֶיהָ תִּפְרֹץ מִלְחָמָה שְׁלִישִׁית גְּדוֹלָה מִכֻּלָּן, שֶׁגַּם הַשְּׁנִיָּה תִּהְיֶה מִשְׂחַק יְלָדִים לְעֻמָּתָהּ, וְאָז יָבֹא מָשִׁיחַ. וּכְשֵׁם שֶׁמִּלְחֶמֶת הָעוֹלָם הַשְּׁנִיָּה פָּרְצָה 25 שָׁנָה אַחֲרֵי פְּרוֹץ הָרִאשׁוֹנָה, כָּךְ בִּשְׁנַת תשע"ה 75 שָׁנָה אַחֲרֵי פְּרוֹץ הַשְּׁנִיָּה צְפוּיָה לִפְרֹץ הַמִּלְחָמָה הַשְּׁלִישִׁית. מאת: מערכת סוד החשמל

תוספת מאת: א.ט ומעניין שדווקא בשנת תרצ"ט (השנה שהחפץ חיים דיבר) נולד מלך פרס חמינאי מנהיג אירן שעתיד להתגרות במלך הערבי ולעורר את פרוץ מלחמת העולם השלישית… חמנאי יהיה השנה בן 76  כמניין = בן דויד

Does anyone know where this original letter came from? Or whether it's valid or not?


texts:
Is it permissible for a man to learn Torah without a Kippah?

Let's say that he can't wear a Kippah at work, or he lives someplace where it is dangerous to outwardly display signs of being Jewish, yet, for whatever reason, picking up a Sefer, or logging on to Mi Yodeya, would go unnoticed.  Would this be ok to do?


texts: May one broker the sale non kosher restaurants?

texts:
one may not do business with foods that are forbidden to eat (shulchan aruch yore dea 117)

However, if a person's business is not selling the treif item and will never comes to own any of the product of the business may one broker a deal between two other individuals? Does it matter if the buyer is Jewish or not since after the sale of the business the buyer always has the opportunity to make the business kosher?


texts:
What are some examples of a traditional Jewish song that bears a strong similarity to a non-Jewish melody?

(I am wording this question carefully to exclude recent Jewish take-offs of secular music; and to avoid unproductive discussion about which version came first.)


texts: How should I understand Rabbeinu Bachya on Numbers 25:13?

texts:
ויכפר על בני ישראל, “he obtained atonement for the Children of
  Israel.” This verse teaches that he who spills the blood of the wicked
  is considered as if he had offered a sacrifice. The idea is reflected
  in Exodus 21,14: “from My altar you shall remove him to die.” The
  meaning of the verse is that even if the party concerned is a priest
  involved in performing his priestly duties on the altar, he must be
  removed and executed (Yuma 85).

(Emphasis mine)

How should I interpret the above? Certainly Rabbeinu Bachya cannot be condoning killing people.


texts: Is there a source that says only 1/5th of the Jews will make it past the messiah?

texts: I have heard an explanation, that since only 1/5th of the Jews were liberated from Egypt in the Bible, so too only 1/5th of us Jews will survive the eventual redemption. Is this true, and if it is, what source is there for it?


texts:
Daniel 9:26:

  And after the threescore and two weeks shall an anointed one be cut off, and be no more; and the people of a prince that shall come shall destroy the city and the sanctuary; but his end shall be with a flood; and unto the end of the war desolations are determined.

What's the meaning of this?


texts:
See Mishna Yevamot 7.4.

  העובר, והיבם, והאירוסין, והחירש, ובן תשע שנים ויום אחד, פוסלין ולא מאכילין. ספק שהוא בן תשע שנים ויום אחד ספק שאינו, ספק הביא שתי שערות ספק לא הביא, נפל הבית עליו ועל בת אחיו ואין ידוע אי זה מת ראשון, צרתה חולצת ולא מתיבמת.

Translation.

  The fetus, the man whose married brother died childless, the betrothal, the deaf, and the nine-year-and-one-day-old boy, disqualify but do not enable (the woman to eat teruma). A boy with regard to whom there is uncertainty as to wether he is nine years or not, or wether he has grown two pubic hairs, the house fell upon him and his brother's daughter, and it is unknow which of them died first, her rival needs chalitsa and cannot make levirate.

For an explained paraphrase see the mishna in Gemara Sefaria.

The first lecture, the more syntax congruent is that there are two paragraphs.

The first: Dinim of Disqualify but not enable.

  The fetus, the man whose married brother died childless, the betrothal, the deaf, and the nine-year-and-one-day-old boy, disqualify but do not enable (the woman to eat teruma).

The second: Dinim in which there is a issue of Chalitsa and not of Ybum because of a doubt.

  A boy with regard to whom there is uncertainty as to wether he is nine years or not, or wether he has grown two pubic hairs, the house fell upon him and his brother's daughter, and it is unknow which of them died first, her rival needs chalitsa and cannot make levirate.

However, in Gemara 68a, there is no doubt that the boy with regard to whom there is uncertainty as to wether he is nine years or not" is a part of the first paragraph, but is only a case for "does not enable to eat" according to Abaye (and this entail a kashia) , and according to Rava, a case of "disqualifies". Both Pshatim of Abaye and Raba in Mishna have a Dochak. Firstly the previous sentence is already closed, Secundly, the case is not entirely similar to the previous because only one of the dinim regards it.

There is a disagreement between Rashi and Ramban in one side, and Tosfot and probably Rambam in a second side, if Yabam 9 and one day old can make ybum Deorayita. But anyways, halachically he has restrictions that his Ybum is not more than a Maamar for an adult Yabam. According To the Ramban and Rashi, it seems that if he died and there is an other brother, we easily can assume that his widow can make Ybum mideorayta. So the boy with a doubt regarding being 9 and one day old, is a safek deorayta and his widow needs to make chalitsa as said in the dinim of the second paragraph. For a very clear formulation of the Rashi line, see Chidushe Haran Nidda 45a

So, I don't understand why this apparently not Dachuk pshat is not the pshat of the Gemara.

To understand easily the topic, read the link to the translation of Mishna in the Gemara Sefaria above.

Note. We can formulate the question as this. Lichora we have a proof for Tosfot, because according to Tosfot safek ben yabam who died, his wife is safek derabanan and ptura from chalitsa.


texts: Is it permissible to be mechalel shabbos to save a fetus?

texts: Is it muttar to set aside the rules of shabbos to save a fetus? If so, how is it possible to reconcile that with the permissibility of killing a fetus (abortion)?


texts: Discrepancy in section headings between Tur and Shulchan Aruch

texts:
Over here I asked about the source of the section headings in the Tur. In a comment it was indicated that the Tur himself assigned these headings.

In most Shulchan Aruchs that I have checked, the Tur labels Yoreh Deah simanim 197-199 as "hilchos tevillah" (as those simanim deal primarily with the laws of immersion), whereas in the Shulchan Aruch those simanim do not have a new label, and are still part of the section "hilchos niddah" which began at siman 183. (This distinction can be observed here as opposed to here.)

Was this a decision of the publishers, or did the author of the Shulchan Aruch (or some other Torah authority) decide to un-name this section?


texts: Should you say "Bircat HaGomel" after receiving outpatient test results?

texts:
I know that someone who has recovered from a serious illness or returned from a long hospital stay recites Bircat Hagomel.

Should you or would it be appropriate to recite the bracha after receiving positive results from certain outpatient tests or minor procedures such as the following:

colonoscopy / endoscopy
throat culture confirms that you do not have strep throat
MRI / Cat Scan confirms that a suspected part of your body which might have required major surgery does not need surgery and can be treated via medications or physical therapy, diet, etc.
biopsy confirms that a suspected cancerous tumor is benign
end of radiation treatment - previous cancer danger is no longer present

This is not an exclusive list. General question is how "dangerously sick" does someone have to be to qualify to say Bircat Hagomel?

Note Assume for all these situations that the person is / was ill, which is why s/he's seeing the doctor. I.e. these procedures, such as colonoscopy, is not for "routine" checkup.


texts: What is happening in Samuel 2 Chapter 24?

texts:
The chapter starts out saying that the anger of the Lord was kindled against Israel. (Does this just mean the northern kingdom?) Here Rashi says he doesn't know what it is about:

https://www.chabad.org/library/bible_cdo/aid/15884/jewish/Chapter-24.htm#showrashi=true

Then David is told to count the Jews, but then it is revealed that this is a great sin, and there is a plague on the people for doing exactly this.

In the book of Chronicles the same exact episode is described but not as God doing it. The first verse in the book of Samuel attributes it to God moving David to do it, which Rashi says "provoked".

What is going on? The first verse in the book of Samuel attributes it to God, which is very weird!


texts: Following the stringencies of different opinions

texts:
There is a tangential discussion in 'Eruvin, Daf 6b-7a about whether or not we can take the stringencies of two conflicting opinions. The Gemara seems adamant that we cannot, though there are examples brought that seem to contradict this.  I've tried to follow the trail of Tosafoth and other Gemaras that are referenced, but they have not led me to any conclusion.  Furthermore, there is nothing in the margin notes ('Ein Mishpat, Ner Mitzvah) that I see that is relevant to guide one to a conclusion.  The Gemara seems to finally conclude that, so long as the two different opinions don't directly contradict such that they cannot coexist, you can take the stringencies of the two opinions.

First, if the two conflicting opinions are irreconcilable and mutually exclusive, of course you cannot take the two conflicting stringencies. What is this Gemara teaching us?

Second, despite the above, there is a widely-practiced ruling among Ashkenazim to have a Mezuzah angled, so as to satisfy the two conflicting opinions, one that it should be vertical, and the other that it should be horizontal.  In light of this Gemara, how did it come about that so many people follow the practice to fulfill the conflicting opinions?


texts: Jew with non-Jewish father: maternal grandfather has no Hebrew name; great-grandfather's Hebrew name unknown

texts: Usually, when a Jew's father is not a Jew, the name of the maternal grandfather is used when being called up to Torah. (Source?) But what happens if the maternal grandfather does not have a Hebrew name, and the name of the maternal great-grandfather is not known? Would you use the mother's name? Let's also suppose that the grandfather is deceased and cannot be asked for a Hebrew name.


texts: Operating a mechanical calculator on Shabbos

texts:
Are mechanical calculators Mukzte on Shabbos? Would it be considered a form of measuring?
Mechanical calculators have no electric parts. Everything is purely mechanical:

If it is considered measuring, then what about using a mechanical tally to keep track of something?

And finally, does this all depend on if the measuring is done for a Mitzvah?


texts: What happens if your Mezzuzah comes off the wall

texts: I accidentally knocked my Mezzuzah off the wall , what is the process for putting it back on again ?


texts: Is there any halachic issue with burning incense today? I am referring to standard, at home use. The question arises because incense (I have heard) is used by non-Jews in religious ceremony and also because it resembles the ketoret.


texts: Is a person with one gender allowed to be a guide / interpreter for a deaf / blind person of opposite gender?

texts:
I saw this posting regarding a Shabbaton for the Deaf-Blind. They are seeking volunteers to be deaf-blind guides and interpreters.

These people communicate by feeling the signs done in the hands of an ASL (Amer. Sign Language) interpreter, and they are sometimes guided by the same person as well. Considering that there is a halacha against negi'ah (touching), can a male be a guide for a female or a female guide / interpret for a male?


texts: Why are Tefilin never mentioned anywhere in Nach?

texts: Tefillin, for being a quite fundamental part of Judaism, and which were apparently worn all day long in Ancient Israel, are never mentioned in Nach. How would these sacred objects, which are quite noticeable, and (at the time) a significant part of the daily attire are not be mentioned anywhere in Nach?


texts: Can you give mishloach manos to yourself?

texts:
My friend teaches at a Sunday school, and made mishloach manos with her class last week.
One very bright student asked her, "What if there's no one for me to give mishloach manos to? I can't give it to my friends in public school (very strict rules about bringing in outside food); can I give it to myself?"
My friend suggested giving it to her sister, but the little girl insisted "Can I give it to myself?" (my friend took this all as a compliment in her choice of snacks for mishloach manos, but said no, and firmly)
Between the Manos Halevi and the Terumas HaDeshen, you might get tzorchei seudah, but you likely won't get an increase in ahava et al (barring multiple personality disorder).
But still, I wonder....do any Jewish sources "explicitly" address the question of giving mishloach manos to yourself?

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


texts: Intermarriage is the reason that a significant number of Jews are disappearing. What can or should be said to someone who is contemplating marrying out of the Jewish faith?


texts:
Are there any eruvs that include both sides of a US Interstate Highway?

I assumed this was halachically and/or logistically impossible. Is that correct? Can anyone prove this wrong by (groan) construction?


texts:
There are many parallels between Sukkos and Chanuka:

The Gemara in Shabbos 21b gives an explanation for Beis Shammai's
opinion that one should count down candles throughout Chanukah that
it's just like the karbanos of Sukkos which also counted down.
The latest time to bring Bikkurim is Chanukah, and the latest time,
according to the Tanna Kamma, to say the accompanying passages is
Sukkos (Bikkurim 1:6).
The Haftarah of the second day of Sukkos is that of the Chanukas
HaBayis, paralleling the Chanukas HaMizbeiach of Chanukah. Remember,
we say Mizmor Shir Chanukas HaBayis throughout Chanukah after
Shacharis.
Chagai (Perek Beis) received a nevuah on Hoshanah Rabbah concerning
Galus Yavan.
Both a Sukkah (Sukkah 2a) and a Menorah (Shabbos 22a) must be less
than 20 amos tall.
Maccabim 2:10:9-10 records that the eight days of
Chanukah paralleled those of Sukkos, and they took Aravos and Lulavim
to celebrate the neis that occurred.

Why are there so many parallels between Chanukah and Sukkos?


texts: Hazak u'barukh is a phrase commonly said after one does something in the synagogue (e.g., after an aliyah). What is its origin?


texts:
My father ususally lights the hannuka candles and reads the blessings from the Authorized Daily Prayer Book (aka the Singer Siddur). This year he is away and I read the blessings from the Artscroll. I was baffled by the tune of Haneirot Hallalu because the siddur had more words than could fit in the tune that I knew. Tonight (the last night), I put the two siddurs side by side and noticed that the artscroll references Milhamot but the Singer does not.

Wence the difference in litturgy?


texts: I recall hearing that if you forgot to make an Eruv Tavshilin there is a way to make it on the first day of Yom Tov. Does anyone know how this is done?


texts: How do we know/why do we assume the mishkan's components were rectangular?

texts:
The sizes of the objects in the mishkan are mostly described in terms of 3 lengths.

E.g. שמות כה:י:

  וְעָשׂ֥וּ אֲר֖וֹן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֨יִם וָחֵ֜צִי אָרְכּ֗וֹ וְאַמָּ֤ה וָחֵ֙צִי֙ רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ

and שמות כה:כג:

  וְעָשִׂ֥יתָ שֻׁלְחָ֖ן עֲצֵ֣י שִׁטִּ֑ים אַמָּתַ֤יִם אָרְכּוֹ֙ וְאַמָּ֣ה רָחְבּ֔וֹ וְאַמָּ֥ה וָחֵ֖צִי קֹמָתֽוֹ

and שמות כז:א:

  וְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁלֹ֥שׁ אַמּ֖וֹת קֹמָתֽוֹ

These tell us the sizes in each dimension but don't say anything about the shape. [How] do we know that they were rectangular in any/all dimensions? I don't have specific alternative shapes in mind, but could these measurements not be the length of the longest part of each piece with edges of some other shape, or of straight edges which join at some other angles?

The word "ravu'a" in the case of the mizbe'ach seems to refer to
size and not shape - albeit relative size. Ibn Ezra on the spot
states it in these terms: "any shape whose length is [equal to] its
width is called ravu'a".
In the case of the aron, the Amora'im
discussing how the tablets fit inside seem to assume things were
rectangular, I think. Otherwise it would be strange to have a
discussion with such precision about the interior space.

I don't recall an explicit discussion of the shapes of these vessels - although I know there are such discussions about the m'nora and the kiyor - and the widespread convention seems to be to depict/reconstruct them as having rectangular surfaces (e.g.).


texts: Who were the leaders of the Jewish religion between Ezra and the 1st Zugot?

texts:
Who were the leaders of the Jewish religion between Ezra and the 1st Zugot ?

Do we have a list for that ?


texts:
Breishit 2:7:

  ... He blew into his nostrils the soul of life ...

Why did HaShem use nostrils instead of mouth?

PS. ISTR that, according to a midrash, the fire which killed Nadav & Avihu did so via their nostrils too, is this related?


texts: I am looking for an answer which is a bit more expansive than "Ask your LOR".  I have not been able to find "bagged ice" on the lists of any kashrut agencies that post on their lists on the internet.


texts: Kibbud Av V'Eim versus Prevention of a Mitzvah

texts:
The Mishnah (BM 32a) says that one may not listen to his father if the father tells the son to do something prohibited, such as becoming tamei by entering a cemetery. The Gemara derived this from the passuk (Vayikra 19:3), "A man - his mother and his father he should fear, and My Shabbasos he should guard, I am Hashem." Everyone is chayiv in Hashem's honor.

What if, for instance, it's approaching the end of Zman Krias Shema, and the father asks the son for a cup of water? If the child obeys, he will miss saying Shema in its time, and if he disobeys, he will have violated Kibbud Av V'Eim. (Let's assume that the father will get himself a cup of water if the child refuses, and he will have lost that chance.) The father isn't telling the son to do something prohibited; he's merely telling him to do something, that, upon its performance, will have prevented him from doing another mitzvah.

Note that he has not started either mitzvah yet, and if he does one, he won't be able to do the other.


texts:
The label of the one-pound box of Cohen Halperin Shmura Matza reads:

  משקל כל מצה כשיעור כזית

In English (with some Hebrew thrown in, in transliteration, of necessity), that's:

  The weight of each matza is the measure of a k'zayis.

Isn't k'zayis a volume measure?


texts: What halachos or curriculum must a man be proficient in to acquire smicha

texts:
As stated this is frm the perspective of a baal teshuvah or a non yeshivah bachor.

Can someone who has NOT attended a prominent yeshivah but learns on his own obtain a smicha? If so what areas should/could he focus on, and how would he go about preparing for an exam if one is given. This is with understanding that there are different levels of Smicah.


texts: Do some ultra-Orthodox Jews avoid handshaking all together - even one male to another?

texts: It appears to me that some Jews try to avoid shaking hands (same gender handshake) and I vaguely remember hearing that some Hassidic sects frown upon the concept of shaking hands as a form of greeting. Can someone else clarify this for me? Is  there really some sort of Jewish custom to avoid handshaking? Is it based on any particular halacha? Is it because it's considered a gentile custom?


texts: Book (or section of one) about the years of the Jewish kings and their variations depending on their actions?

texts:
As anyone who's learned Sefer Melachim knows, there are a lot of places where the years of the kings of Yehuda and Yisrael don't quite seem to match up. (See this question.) As an example, Rechavam and Yeravam began their reigns at pretty much the same time, and Rechavam ruled for 17 years, but 1 Melachim 15:1 says that his son and successor Aviya(m) began to rule in Yeravam's 18th year (and in fact Radak there wonders why this should be so). There are still greater discrepancies elsewhere, for example II Melachim 13:10, which says that Yehoash succeeded his father Yehoachaz as king of Yisrael in the 37th year of Yehoash of Yehuda, and many of the mefarshim point out that the figures given earlier (that Yehoachaz ascended the throne in Yehoash's 23rd year, and reigned for 17 years) seemingly should yield the 39th year instead.
Many years ago, as a youngster, I saw an interesting book (I vaguely remember it being connected with the Mishnah about Rosh Chodesh Nissan being "the Rosh Hashanah for kings," so it might have been an appendix to a commentary on Maseches Rosh Hashanah) that goes systematically through these, and tries to explain them based on the following principles:

The reigns of the righteous kings were counted (as those of a Jewish king should be) from Nissan, while those of the wicked kings were counted like those of non-Jewish kings, from Tishrei.

Sometimes the Sanhedrin could decide to change this in the middle of the reign, if the king did teshuvah or, conversely, became wicked.

In the case of Yehoachaz, I recall it explaining (at least part of) the discrepancy as being due to the fact that he did some degree of teshuvah and "beseeched Hashem" (II Melachim 13:4), so that one of his regnal years was shortened (for example, his 16th year began in Tishrei 3098 and would have been expected to run till Elul, but instead his 17th year was considered to begin that Nissan).
The book was in English, as I recall. Hard to say about the date - I might have seen it as far back as the 1980s, but definitely no later than about 1995.
Based on all the above details, can anyone identify the book? I'd really like to read it again.


texts: Parents of old age and children of 'disability'

texts:
While working I saw an old lady being aided by her daughter and grandson. I stood out of respect.

Then it hit me. My last job before lunch was a mother of a son who was a quaddraplegic.

I know the works of Rabbi Nachman in Sefer hamiddot would address something like this but I haven't found an entry.

So my question is if anyone has ever explained why some parents must be cared for by children in childhood or old age and explained the reason why parents who must care for their child/ren like down syndrome and the likes? Another was children who grow up quicker to care for adults (depression, etc.).


texts: Mistake when buying ring to get married with

texts:
The following case might perhaps be too localized however I'm asking it as a theoretical question in order to understand these laws in Choshen Mishpat and Evan HaEzer better.

A Kallah (bride) went to a Jewelry Store to have her finger sized and pick out a ring that the Chosson (bridegroom) would buy in order to use to be m'kadesh her (effect Kiddushin, the first stage of halachic marriage). She went and picked out a ring that was size 8 (for example). When the Chosson came to purchase the ring, the store owner made a mistake and gave him a ring that was a size smaller (7 in the example). He was m'kadesh his Kallah with this ring, which she later noticed was not the ring she had picked out because it was too small. Is there any problem with the Kiddushin since this in fact is not the ring that the Chosson had intended on buying or wanted to buy? Was there any halachic problem with the sale that would tell me that the ring in fact didn't belong to the Chosson and thus there would be a problem with the Kedushin? (See Evan HaEzer Siman 28 and 29.)


texts:
As far as I can see, we still view the repetition of the Amida as an obligation (as indicated in footnote two, here), and require the Shatz to be precise and say the right prayers in order to fulfill this obligation, so much so that we correct the Chazzan if he makes mistakes regarding insertions, changes or omissions (as per #7 here, and the language of "when he is corrected").

There are also laws regarding who is a viable choice to represent the kahal in prayer, including rules which sometimes bar and sometimes allow someone who mis- (or differently) pronounces words.

If someone davening for the amud and repeating shmoneh esrei skips words or mispronounces them, is there an obligation to correct him the way a gabbai would correct someone reading from the Torah (assuming that the nature of the mispronunciation or omission would, in a parallel Torah reading case, qualify for being corrected)?


texts: Books or Shiurim on practical divorce law/practice

texts:
What books (seforim) or lectures (Shiurim) (audio/video recordings) have practical "get" information? — not only how it is written and given but also how the estate (money (ketuba) and children) is divided.

since i see from bellow that in practice we do no use the old laws

http://www.jlaw.com/Articles/KETUBAH.pdf

  Additionally, as Rabbi Feinstein points out, since women today
  cannot be divorced against their will due to the famous tenth
  century enactment of Rabbenu Gershom prohibiting such a
  practice, a divorce today requires the husband to placate his
  wife with an amount that she would deem sufficient. Therefore,
  a woman can effectively "negotiate" for an amount greater than
  the value of the ketubah if her husband wishes to divorce her.
  Thus, the calculation of the amount of the ketubah only becomes
  relevant in very limited cases, such as when both parties
  expressly stipulate that they want the payment amount from the
  husband to the wife upon divorce to be determined solely based
  upon a rabbinical court's evaluation of the ketubah.
  Hence, most couples never expect that the ketubah will actually
  be used for collection purposes and in fact the majority of
  Jewish women who have become divorced (or widowed) do not seek
  to collect their ketubah but rather use other channels to settle
  their claims. It is, therefore, virtually impossible to
  ascertain an established custom or practice with respect to the
  valuation of the ketubah in America.83 Given these questions, it
  is not surprising, that there is no clear halachic answers
  relating to the value of the ketubah.

(what will be if the wife wants a divorce and the husband dose not?)


texts:
One might think that the word “lechem” was a fairly general term. It seems to refer sometimes to animals' feed (Psalms 147:09), mannah (Ex 16:22), or sacrificial meat (Lev 03:16, Num 28:02). Rashi sometimes says that it means “food” in general: Gen 31:54, Gen 49:20, Lev 03:11, Lev 21:17, Lev 21:21, etc., sometimes citing Jeremiah 11:19, Daniel 05:01, or Ecclesiastes 10:19. See also Ramban at Ex 16:04.

And yet at Gen 18:05, Avraham offers to bring “pas lechem” to the angels. What do these words mean? By now, one might think that they mean “some food.” But here Rashi seems to think that they refer to bread; if they mean “food,” then what is the meaning of Rashi’s comment – that FOOD sustains life? Does he mean that “lechem” alone is food, while the expression “pas lechem” together refers to bread? If so, then how can Rashi cite the passage from Psalms, which does not say “pas lechem” but just “lechem”?

Does the association of this story with the moral “Say little but do much” suggest some understanding of the words “pas lechem”? I always thought that the inference was that Avraham said little (I will bring bread) but did much (brought other foods too); is it rather that Avraham said "I will bring just a little food” but instead brought a feast?

And lastly, the whole conversation seems to be about the assumption that “lechem” means bread. If that’s wrong, then where did the impression arise? Are there places later in Tanach where it does clearly mean bread? Or that just a sense the word took on in later Hebrew?


texts:
The verse in Esther 6:11 describing Haman's pulling Mordochai on the streets says:

  כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר הַמֶּלֶךְ חָפֵץ בִּיקָרוֹ
  So shall it be done unto the man whom the king delighteth to honour.

The verse in Devarim 25:9 states regarding someone who perfoms Chalitza with his brother's widow:

  כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא-יִבְנֶה אֶת-בֵּית אָחִיו
  So shall it be done unto the man that doth not build up his brother's house.

Both phrases start with the same four-word phrase which is found nowhere else in Tanach. Additionally, they have the same cantallation notes associated with them.

These seem very parallel. Does anyone know of a good connection between the two situations, or any classical (loosely defined) commentators who address the issue?


texts: Source for not saying Mazel Tov when pregnant

texts:
There seems to be a custom of not saying Mazel Tov on hearing news or observing that someone is pregnant (there are even those that correct others that say Mazel Tov). Instead they say Beshaah Tovah, that the pregnancy should conclude at the right time.

Someone asked Why do we say besha tova instead of mazal tov? which addresses the reason behind this custom. I'm looking for a source, or the first time it appears in literature.


texts:
There is a halacha that one is not allowed to interrupt once he has started Shemoneh Esrei until he has finished, with various exceptions (O.C. 104).

Let's say I take my three steps forward and then realize that the guy about to start davening behind me is the world's slowest davener and I will be stuck here until Moshiach comes (speedily in our days amen!) if I don't relocate.  Can I relocate at this point?

When am I considered to have started?  After I take three steps forward?  After I say Hashem sefasai?  After I say baruch of the first beracha?


texts: How did G-d make animals and how did they became living beings?

texts:
I read a couple of questions and answers that are related to mine, but I could not find any answer to my specific question.

The first human being was formed from the dust of the ground; this became the body of the human. Then afterwards became a living being/existence (nefesh chayah) after HaShem breathed in his nostrils the nishmat chayim.

But how were the other living beings/existences (nefesh chayah) - animals - formed (according to my comment below from the same dust of the earth) and were or how did they became living beings (were did they got there 'breath of life (nishmat chayim)' if G-d did not breathed it in their nostrils)?


texts: Can one, under any condition, shower using hot water on the Shabbat?

texts: Is there any situation, bar imminent threat of death, which would allow one to shower with hot water during the Shabbat, using hot water which is heated on the Shabbat, or is it absolutely not allowed?


texts:
There seems to be a negative connotation around Chabad Lubavitch - mostly caused by the mashichists. For someone that does not adhere to the beliefs of the mashichists (someone who believes that the Rebbe is the mashiach with different versions: he died but will come back, he never died, etc.) but admires the teachings of the chasidut of chabad, would learning the Tanya be detrimental?

If the learning is done with a chavrusa who happens to be a mashichist is that a reason for concern?


texts: Is there a problem with Triangle K?  If so, what?

texts:
I want to know what the OU's or any other Orthodox kashrut agency's problem is with Triangle K. I have read about the Ralbag family which founded and runs the Triangle K and they are clearly Orthodox. If so, what is the problem with their hashgacha?  Please provide sources and facts and not mere conjecture or judgment calls.
I don't mean for this question to arouse a political and/or religious debate, I am purely interested in the facts.


texts: Are you required to wear a kippah during very strong winds?

texts:
If I am walking and the wind is very strong - the kippah flies off almost as soon as I put it on and I don't have a bobby pin with me - do I have an obligation to keep putting it on and securing it with my hand or can I pocket the kippah until I get to an indoor location?

The (kitzur) shulchan aruch (http://www.yonanewman.org/kizzur/kizzur3.html halacha 3:6) rules that you can't walk more than four amot without a head covering, are there any exceptions such as strong wind or the like?


texts: Why do we call praying Davening? What is the source of this word? Where did this originate?


texts: If the high holidays are really so momentous and paramount in Judaism, why are they not even mentioned in passing in the Torah until far into Leviticus, in fact, after the mishpatim, pilgrimage holidays and many other precepts?


texts: Did Alexander the Great go to hell and come back alive?

texts:
In Tamid (32a):

אמר להן בעינא דאיזל למדינת אפריקי אמרו ליה לא מצית אזלת דפסקי הרי חשך אמר להן לא סגיא דלא אזלינא אמטו הכי משיילנא לכו אלא מאי אעביד אמרו ליה אייתי חמרי לובאי דפרשי בהברא ואייתי קיבורי דמתני וקטר בהאי גיסא דכי אתית (באורחא) נקטת בגוייהו ואתית לאתרך עבד הכי ואזל מטא לההוא מחוזא דכוליה נשי
(Alexander the Great said to chachmei hanegev)I need to go to the country “Africei”’. They answered ‘it is impossible to go, because the “dark mountains” (hills that were dark even in the daytime, and therefore couldn’t be passed) are in the way’. He said ‘I didn’t ask whether I can go, rather how I can go’. They answered ‘take an Egyptian donkey (which can see at night) and a lot of rope, and when you go, unwound it so that you can follow the rope back (so you won’t get lost).’ He did so, and made it to an only-female city.

Later on in the Gemara (32b):

תנא דבי אליהו גיהנם למעלה מן הרקיע וי"א לאחורי הרי חשך
They taught in Eliyahu’s Beis midrash: hell is above the sky, and some say it is beyond the “dark mountains”.

Does this mean that according to the opinion that hell is beyond “the dark mountains”, Alexander the Great went to hell (and came back alive, as the Gemara continues from the first source), and that the chachamim helped him get there? Do any sources deal with this question?


texts: Is the chazzan allowed to wait to say kaddish?

texts:
Sometimes in my ashkenazik morning minyan (prayer service) we don't have a minyan (quorum of 10 men) when the shaliach tzibor (leader of the service) reaches the point of saying kaddish in pisukei d'zimra. The shaliach tzibor often waits several minutes until the 10th person arrives. I would like to know if such a practice is correct halachically.

May the chazzan wait until there is a minyan before continuing to daven while in pesukei d'zimra?


texts: What is "piggul"? A question on the Bartenura

texts:
The Mishna (Zevachim 2:3) clearly defines piggul (פגול) as resulting from one of the four sacrificial procedures (slaughter, collection of the blood, walking to the altar and sprinkling) being performed with the intention of eating the sacrifice after its appointed time only. Something that is slaughtered (or has its blood collected, carried or sprinkled) on condition that it be eaten outside of its appointed place is also forbidden, but it is not called piggul and it does not result in karet.

This same attitude is expressly clearly in the Rambam (Hilkhot Pesulei haMuqdashin 13:1) - any sacrifice that is performed with the intention of its being eaten outside the appointed place is forbidden, but only that which is performed with the intention if its being eaten outside of its appointed time is called piggul.

I am not aware of anybody holding contrary to this, and yet consider what the Bartenura says on Kareitot 1:1! There, the mishna includes the consumption of piggul as one of the thirty-six things that results in karet, and the Bartenura defines piggul as follows:

קדשים שחשב לאכלן חוץ לזמנן או חוץ למקומן

Sacrifices, [during the performance of which] one intended to eat of them outside the appointed time, or outside the appointed place.

Is this a typo in the Bartenura?? I've checked two different versions already, and this is what he says in both of them. Not only that, but I've not found anybody else commenting upon the phenomenon. Assuming it is not a mistake, how can the Bartenura define piggul contrary to the Rambam, the gemara and the Mishna itself?


texts: Why does Bilaam change Balak's request when talking to Hashem?

texts: In Parshat Balak, Balak tells Bilaam that הִנֵּה עַם יָצָא מִמִּצְרַיִם הִנֵּה כִסָּה אֶת עֵין הָאָרֶץ, however, when Bilaam is repeating this to Hashem, he says הִנֵּה הָעָם הַיֹּצֵא מִמִּצְרַיִם וַיְכַס אֶת עֵין הָאָרֶץ. Bilaam is calling Bnei Yisrael the nation as oppose to what Balak said, which is just a nation. Rashi gives explanations for all the other differences between the wording of Balak and the wording of Bilaam, but he doesn't mention the reason for this subtle change. Why does Bilaam say this?


texts: Meaning of the mitzvah to not eat Gid Hanashe

texts: Why is the fact that the angel dislodged Yaakov's hip a reason not to eat the gid hanashe? What is the connection, since what happened was to a person and the gid hanashe is part of an animal? What's the meaning behind this mitzvah?


texts: The midos by which the Torah is expounded. Rabbi Eliezer the son of Rabbi Yosi haGelili's are not in the siddur. Rabbi Yishmoel's are. Why?

texts:
Rashi on Braishis 2(8) refers to the 32 midos of Rabbi Eliezer the son of Rabbi Yosi haGelili by which the Torah is expounded. These are less familiar than the 13 of Rabbi Yishmoel that we say every day.

(1) What is the status of the two systems? (2) Why is Rabbi Yishmoel’s chosen for inclusion in the siddur?


texts: What changed between Shemos and Bamidbar regarding the Jews complaining?

texts:
In Shemos 16:2, Bnai Yisrael complain to Moshe and Aharon:

  וַיִּלּוֹנוּ  כָּל עֲדַת בְּנֵי יִשְׂרָאֵל עַל משֶׁה וְעַל אַהֲרֹן בַּמִּדְבָּר:

Hashem listens to their complaint for meat, and grants it to them.

But later in Bamidbar Perek 11:1-4, the Jews complain and Hashem gets angry and sends fire towards them. Why the dramatic change in Hashem's response to the complaining of the Jews?

MY question seeks two answers. One, a distinction between the two episodes and two, perhaps a thematic answer comparing the nature of the Jews in Shemos vs Bamidbar.


texts: What does the word "Mevoar" mean in "NaKh Mevoar"?

texts: I often see books titled "NaKh Mevoar" or "Rashi Mevoar". What does the word "Mevoar" mean?


texts: In the Musaf of Rosh Chodesh, we mention that Hashem has given us "חוקי ראש חודש".  What are these Chukim?


texts: Why do we cut nails for mikvah but not hand washing?

texts: When it comes to determining what counts as a chatzitzah for mikvah, we say that nails which are too long (the length that they would bother the person), then they have to be cut or they would constitute a chatzitza [citation needed]. Why don't we say the same when it comes to washing one's hands for bread, where chatzitzah is also an issue?


texts:
When reading Rashi, each comment on the pasukkim is split up by DiBur Hamatchil (quotes from the pasuk to let you know what Rashi is commenting on).
Are these original to Rashi, or were they added?
On a related note, wouldn't have been more helpful to put Rashi's question in its place?


texts: Is there a halacha [either modesty or taharah] against more than one woman at a time immersing in a mikvah for T'vilah?

texts: Is there a halacha [in either modesty law or taharah law] against more than one woman at a time immersing in a mikvah for t'vilah, (ritual imersion), (If each woman's tvilah was supervised properly by another woman?)


texts:
Is there a halakha book providing the guidance rules for proper behavior at a modern working place? I mean not only relatively obvious "halakhot yekhud" or "kashrut" but taking into consideration intricacies of modern cubicle world. For example:

Halakhic view on criticizing manager or other employees at meeting?
Is it good to report the failures of the manager to the manager above him?
Is it possible to give unrealistic schedules if my job security is in danger in case I say the truth?
Is it good to hire people while company is trouble...

etc...


texts: Baal T'acher today - based on Rosh Hashana 4

texts: Rosh Hashana 4a & Rosh Hashana 4b mentions a whole list of items that one does the sin of Baal T'acher. There is a dispute as to when this prohibition takes effect, ranging from the first festival after the vow, to Succos which followed a Pesach and Shavuos first. Is this sin applicable today if one makes a pledge to Tzedaka and did not fulfill it within the prescribed time? (sources)


texts: The father has the obligation of chinuch until what age

texts:
Until what age is the obligation on the father to train his children to do Mitzvot?
I see contradictory sources please clarify, or bring more accepted sources

No limit.    http://halachipedia.com/index.php?title=Chinuch#Until_When.3F
There was a video of the Rebbe by dollars where he says until 120

Until bar/bat mitzah.
 A Parent's Guide to Teaching Children Mitzvot: A Halakhic Guide By Shmuel Singer page 150
He also brings:
Shulchan Arukh Even HaEzer 178.21
Mishnah Berurah 225.7


texts:
If you say the bracha of Hamapil then you have to go bathroom, after you go bathroom are you permitted to say the bracha?

Why yes or why no?

Source?


texts: Can one ritually slaughter with a wire? Why or why not? The Talmud says that any implement may be used, so according to that a wire would be fine. Are there any technical problems that would invalidate a wire?


texts: Why do you have to start over if the oleh makes the bracha at the wrong place?

texts:
Towards the end of Shoftim, there's a parsha that begins כי תצא למלחמה על אויביך, but it's not the correct beginning of Ki Teitzei.  If the oleh makes the bracha having in mind the wrong כי תצא, he has to make the bracha again (Tikkun Simanim and I've seen this happen, though not this week).

Why can't you just start reading from there and have a slightly longer rishon?  Then it won't have been a bracha levatala.

A similar precedent: there are sometimes minyanim for Mincha on Shabbos the last day of Pesach or Shavuos that read the entire parsha to let people traveling to Israel catch up.


texts: Seeking an English version of Minchat Chinuch

texts: Is there an English version of Minchat Chinuch by "Rabbeinu Yosef" (Yosef Ben Moshe Babad, 1800–1874), a commentary on the Sefer ha-Chinuch?


texts: Buying from non-Jews, or selling to non-Jews, within three days of their holidays

texts:
Yoreh De'ah 148:1 says, in part:

  שְׁלשָׁה יָמִים לִפְנֵי חַגָּם שֶׁל גּוֹיִים עוֹבְדֵי אֱלִילִים אָסוּר לִקַּח מֵהֶם וְלִמְכֹּר לָהֶם דָּבָר הַמִּתְקַיֵּם. וּמֻתָּר לִמְכֹּר לָהֶם דָּבָר שֶׁאֵינוֹ מִתְקַיֵּם עַד יוֹם חַגָּם, כְּגוֹן יְרָקוֹת וְתַבְשִׁיל.

R' Pesach Feldman translates:

  Three days before the festival of idolaters, one may not buy from them, or sell to them something that lasts. One may sell something that will not last until the day of their festival, such as vegetables or a cooked food.

(To learn about the reasoning behind the law, see here.)

But there's a catch.  Even though this law is in Yoreh De'ah, it's neither widely publicized nor widely talked about.  In fact, I'd never even heard of the law's existence until I was in my thirties, when I saw a certain comment by Mi Yodeya moderator Double AA.

In general, is the above law still applicable in America nowadays?

See also this related question.


texts: How can G-d’s attribute of infinity be squared with the finitude of His self-revelation?

texts: I was wondering what the Jewish tradition teaches about the implications of the belief in the infinity of G-d. Whilst it obvious to me that a human being cannot relate to the infinite, it also seems that a belief in G-d’s infinity also makes relating to His self-revelation impossible too. After all, one cannot relate to something one regards as a mere appearance or ‘emanation’. To be blunt, my faith is on the rocks: I want to relate to G-d as Father and Lord but cannot square those attributes with His attribute of infinity.