texts: May one tell a Gentile to drive his car immediately before Shabbat?

texts:
During a recent Shulchan Aruch lesson, I learned that one may not tell a Gentile tailor immediately before Shabbat to fix a suit that he will need immediately after Shabbat, as this is clear that he will be doing the work on Shabbat for him. This falls under the prohibition Amirah Lenachri ("telling a Gentile".)

Extending this - let's say one is driving home with a Gentile friend in one's car. He and his friend live in the same neighborhood. He sees that it is approaching sundown on Friday. He pulls over and asks the Gentile to drive his car. Is this considered amirah lenachri, as we know that the Gentile will be driving his car on Shabbat?

Or, can we reason that they are just sharing the driving and let's say the Jew says plainly, "it's your turn to drive, now", without specifying anything relating to Shabbat, that this would make it permissible to ride in the car and it is not amirah lenachri? Perhaps, we can also reason that his friend also wants to get to his home, as well. Thus, driving the car is not specifically to benefit the Jew.

Please focus the answer to just the amirah lenachri issue. There may be other peripheral problems of doing this, such as mar'it ayin when the Jew arrives home.


texts: Ralbag introduction of the commentary on Sefer Iyov

texts: I am looking for the introduction of the Ralbag’s commentary on Sefer Iyov. In my Mikraot Gedolot edition this introduction is skipped. I am searching for a free online edition if possible.


texts: May one make a bracha on a secondary rainbow?

texts:
A regular rainbow has the red on the "outside" of the bow and violet on the inside.

Occasionally, one may see a secondary, dimmer, "reverse" rainbow where the color order is reversed where red is on the inside of the bow and violet is on the outside.

In most cases, one would see both. But, what if one only sees the secondary one? Can he make a bracha on this? Or would we assume that the bracha on the rainbow means, by definition, a rainbow that has its colors arranged in the "normal" order?

See this for a picture and explanation of this phenomenon.

Note: We have a few "rainbow" questions on this site. In particular, this one discusses rainbows created by cirrus clouds - probably more common than the double rainbow mentioned in this question. It's clear (sorry for the bad pun) that in my question, the rainbows are caused by rain-producing clouds. I have never seen double cirrus "rainbows", and given the "reverse" color arrangement, I don't think ice crystals would produce that type of refraction.


texts: Does a knife sharpener need to be considered kosher or kashered?

texts:
Does a knife sharpener need to be kosher?

Would I need separate sharpeners for milchig and fleishig knives?

Does it to be treated like any other kitchen utensil and need kashering?


texts: Over how many years did the Chanukah story take?

texts: In Megilas Antiyochus, it speaks at length how there were 3 separate times Antiyochus's army came to Jerusalem (each time getting royally defeated), so I'm wondering over how many years did this story play out?


texts: What counts as unintentionally performing an aveira?

texts:
For example you accidentally light a fire on Shabbat, I assume this counts as unintentional. If you light a fire thinking it is a rabbinic prohibition, does this count as unintentional?
In a more general sense, if you perform an aveira believing the punishment to be less severe than it is, could this be called unintentional?


texts: What "types" of reward are promised for keeping particular Mitzvos?

texts:
Trying to generalize Alicht's question. Although the Mishnah in Avos states that we don't know the [true] reward of keeping Mitzvos:

"וֶהֱוֵי זָהִיר בְּמִצְוָה קַלָּה כְבַחֲמוּרָה, שֶׁאֵין אַתָּה יוֹדֵעַ מַתַּן שְׂכָרָן שֶׁל מִצְוֹת."
And be careful with a light commandment as with a grave one, for you did know not the reward for the fulfillment of the commandments.

we can find that "lengthened days", for example, is explicitly mentioned by the Torah for honoring parents or sending away the mother bird.
What additional types of reward does the Torah (and Nac"h) promise for keeping particular Mitzvos?
I would like to make a summary table, categorizing Mitzvos into those where the reward is not mentioned, and those where it is mentioned and what it is.
THis question is not about rabbinical speculations and conclusions, like "בזכות מצוות צדקה זוכים לבנים יפים".


texts: What is מדין שני בתי דינים בעיר אחת? Regarding different minhagim in New york

texts:
What did Igros Moshe 1.158 mean by the words "מדין שני בתי דינים בעיר אחת" ("from the law of two courts in one city")?

What is דין שני בתי דינים בעיר אחת?


texts:
I have been reluctant to ask this question on this website because it sounds so ridiculous, but as Hillel said in Avot 2:6 "one who is bashful cannot learn" so here goes...

Why is it permissible to flush a toilet on Shabbat?

This question asks it from the point of view of water pressure and causing pumps to turn on, but I do not see why it is not moving material (human waste) from rishut hayachid (a private domain) to either rishut harabim (public space) or karmelit (river or similar place where public does not go) (definitions of terminology here).

I read this idea years ago on a humorous "How to mess with Baal Teshuvas" list, but it stuck in my head because I really did not have an answer for such an thing. I am sure there is solid halachic reasoning on why it is perfectly permissible, but I am just not learned enough to know what it is.  Please clue me in!


texts: What if anything was the correspondence between mishmarim of kohanim and cities?

texts:
There were twenty-four watches (mishmarim) of kohanim. Each worked for a week, from Shabas to Shabas, and then the cycle repeated itself. (Rambam, K'le Hamikdash 4.)

There were forty-eight cities in which shevet Levi lived.

Was there only one city per watch of kohanim, or did a watch live in more than one city?

Was there only one watch per city, or did a city house more than one watch?

(Perhaps there was no correspondence at all between watches and cities. I have no reason to think there was one, except that travel to and from Jerusalem might be easier en masse and that twenty-four is half of forty-eight.)


texts: How can R' Yochanan derive from Moshe that wealth is needed in order for someone to have G-d's presence rest on him?

texts:
The Talmud (Nedarim 38A) says:

אמר ר' יוחנן אין הקב"ה משרה שכינתו אלא על גבור ועשיר וחכם ועניו וכולן ממשה
R' Yochanan said, G-d only rests his presence on one who is strong, rich, wise, and humble. We learn [these traits are a prerequisite] all from Moshe.

The Talmud proves that Moshe was wealthy because G-d told him to keep the leftover sapphire from the second tablets, which he was commanded to carve.
However, G-d had rested his presence on Moshe long before he carved the second tablets, while Moshe was still in Midyan. If so, being wealthy was not a prerequisite for Moshe (The Talmud - Sotah 13A - Tells us that Moshe did not gather wealth when the rest of the Jews did).
If that's the case, how can R' Yochanan learn from Moshe that wealth is a prerequisite?


texts: Dayanus given by Harav Zalman Nechemia Goldberg

texts: Harav Zalman Nechemia Goldberg gives regular Semicha both orally and via written tests that you can send back. Does he do the same for Dayanus? Does he even give Yadin Yadin Semicha at all?


texts: Is there any spiritual value in owning an item that once belong to a tzaddik?

texts: In seeing a discussion online regarding an item which ostensibly belong to a righteous person sold online for a large sum of money one of the comments stated that there was "an inyan to own the chafetz of a tzaddik" - ie some spiritual benefit in owning something which was once owned by a righteous person. I would like to know if there is a source for this idea and if so what the parameters might be


texts: Is bentching with a minyan considered a davar shebikdusha?

texts:
Closely related (particular example of): What is the meaning of Davar Shebakedusha?

The Aruch Hashulchan notes that the wedding blessings require ten men, but are not a 'davar shebikdusha' (E.H. 62:11). What about bentching? If yes, why doesn't it make the Rambam's list of devarim shebikdusha (Hilchos Tefillah 8:4)? If not, why are ten men required to use Hashem's name?


texts: Halachic ground for opening an voluntary war against other nations

texts:
Jews are Halachicly allowed to start a voluntary war to conquer and enslave other nations and to expand the Jewish kingdom (Rambam Melachim 5).

As the Halachah forbids both killing and robbing non-Jews "in private", by single Jews, what Halachic ground is there for allowing to open a war that results in the expropriation of property and very probable mass killing?


texts: Yaakov in our tefillos? Why not Yisroel?

texts: At the beginning of the Amidah we say ברוך אתה ה, אלקינו ואלקי אבותנו אלקי אברהם אלקי יצחק ואלקי יעקב. Simchas Torah's answer to Yisrael or Yaakov? says that Yisrael refers to the spiritual. So why don't we say ואלקי ישראל?


texts: Does learning / teaching Mussar, (Jewish ethics) without quoting Torah texts, require Birchas Hatorah?

texts:
Does learning or teaching Mussar (Jewish ethics) without quoting Torah texts, require Birchas Hatorah?

There are many types of Mussar, like someone telling another person what the Jewish ideology is on a certain Mussar subject/character trait etc. is. Does this require Birchas Hatorah?

I have heard from Rav Chaim Kanievsky, that when a father tells his son stories about Gedolim/Tzadikim he is doing the mitzvah of "ולימדתם אותם את בניכם" "And you shall teach them to your children" - If this is considered teaching children Torah, does it require Birchas Hatorah?

Would it make a difference whether one is reading it from a sefer/book or just telling something?

{Note: I am not referring to a situation where one must tell someone mussar in order to stop him from violating an imminent issur /prohibition, Which is permitted without Bircas Hatorah].


texts: Is listening to Music on the fast of Asarah BeTevet permitted?

texts: Can you listen to music on the fast of the tenth of tevet?


texts: What to do if you need to say a bracha but do not have access to a head covering?

texts:
If for whatever reason your head is uncovered and it is impossible for you to cover it with something else. To keep things simple let's say that you're in your boxers on the moon and you have a water fountain in front of you.

Do you go ahead and make the shahakol and drink?
Do you wait until
you come across a head covering?
Do you forgo the blessing and drink
the water?


texts: Is it permissible to name one's child with a name from the opposite gender?

texts:
Is a person allowed to name a boy with a girl's name and vice versa?

I remember seeing that one musn't, although in Nach one finds these things a lot.
I understand it is not best practice for shidduchim, but I would still like to know the sources on this.


texts: Usage of honorifics for non-Orthodox authorities

texts:
When speaking or when referring to a non-Orthodox Jewish authority, for example, a Reform rabbi (whether male or female), should one use their title of "rabbi" - maybe for דרכי שלום or another reason, or should one specifically not use it, perhaps to deny legitimacy of the position/hashkafa/movement or another reason?
And can the same also be said for an individual who is also a convert by that movement's standards (but not Jewish by Orthodox standards)?


texts: Source that the customs in regards to the night after Tisha B'av apply on a year when the fast is pushed off

texts:
There is a custom to keep the restrictions of the "nine days" throughout the night after the ninth of Av (until midday on the tenth). When Tisha B'av falls out on Shabbat, which causes the fast to be postponed to the tenth, the prohibitions on wine and meat remain in force for that night (only), but (as mentioned here) the other prohibitions do not apply immediately following the fast.

However, the Kinnot that I used this year states that all the restrictions apply on this night.

Is there any source for this view? If so, what is their reasoning?


texts: Comparing different counting of the 613 mitzvot

texts:
I would like to make a rudimentary chart comparing the 613 mitzvot as enumerated by the Ramban, the Rahag, Saadia Gaon, et al. and highlighting in different colors what mitzvot are ubiquitous across the board, what mitzvos are shared by 3, by 2, and unique mitzvot.

If such a chart already exists, I would like to know where.


texts:
If the accusations of the Pharisees against Jesus are put to a logical test they turn into a fallacy in Matthew 12:24. This is why I would love to hear the input of you guys.

Matthew 12:24- 27: But when the Pharisees heard this, they said, “Only by Beelzebul, the prince of the demons,” does this man drive out demons. 25Knowing their thoughts, Jesus said to them, “Every kingdom divided against itself will be laid waste. 26If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? 27And if I drive out demons by Beelzebul, by whom do your sons drive them out?"

What rebuttal could the Pharisees give in this context, to this seemingly rhetoric question?


texts:
Who knows two hundred ninety-four?
?ארבעה ותשעים ומאתים - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 294.
This is not a great region on the number line for lazy gematriot.
Check out mi-yodeya-series for the previous two hundred ninety-three entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts: Do multiple hechsherim (kosher symbols) on a product make its kashrut less reliable?

texts:
A former rebbe whom I highly respect advised me not to eat any food product that has more than one kosher certification on it. His thinking was that in principle, the concepts of kashrut and achdut - unity or community - moust go together. In other words, certifying a product as being kosher is a form of allowing a community, i.e., the consumer, teh halchic "permission" to eat the product.

His claim is that if there is more than one mashgiach (supervision) on a product, either the 1st mashgiach wasn't competent enough or "certain" of the kashrut, so he had to ask a second person (or 3rd), or that even if the 1st mashgiach completed the kashrut job and said something was kosher, some other mashgiach didn't sufficiently trust the 1st person, for whatever reason, and had to supervise it himself.

He also claims, that in terms of the consumer, the multiple certifications would make a "novice" consumer (by "novice" I mean someone who is just looking for a kosher product an doesn't understand the politics or other reasons involved behind the kashrut process) question what's going on. Additionally, the rebbe claims that it may be a form of Chillul Hashem, esp. to non-Jews who may conclude the same thing - that Jews can't agre.

Now, I'm confused, myself, here. I attend weddings where the almost all of the deserts come from Chantilly, who makes delicious pastries (so many people tell me that, and they look gorgeous), but because Chantilly's products have 4 or 5 kosher symbols, I can't enjoy the Vienese table.

Is there any validity to my rebbe's claims? Does having multiple symbols weaken the reliability of the kashrut of that item?


texts: Do Tefilin need to be painted with "special" ink?

texts:
When painting tefillin, are there any requirements regarding the ink (other than the need to be black)? Or is any ink okay to use?

Like in the comments to this answer, shoe polish is recommended. Is that indeed correct?


texts: Why does Rashi say Avraham thought the angels were wayfarers?

texts:
Rashi on Breishis 18:16

  And the men arose from there, and they looked upon Sodom, and Abraham went with them to escort them,

says

  to escort them: Heb. לְשַׁלְּחָם, to escort them. He thought that they were wayfarers

How could Avraham have thought they were just wayfarers, when just a few pesukim earlier in 18:10, one of the angels says

  And he said, "I will surely return to you at this time next year, and behold, your wife Sarah will have a son." And Sarah heard from the entrance of the tent, and it was behind him.

From that statement, it would be obvious to Avraham that he was not an ordinary human being, to make such promises.


texts: Why do yekkes say Shir Mizmor Le'Osof each morning?

texts:
There is a very old Minhag Ashkenaz (i.e. practiced by yekkes) that every day after Shacharis (or Musaf) one says Psalm 83 (Shir Mizmor LeOsof).

I have done this for a long time, however I am yet to find a reason behind this. So, what is the reason for this minhag?


texts:
The Mishna Berura allows starting shnayim mikra for the upcoming week after davening Mincha on shabbos (285:7):

כיון שמתחילין במנחתא דשבתא לקרות פרשת שבוע הבא נחשב שוב הקורא כקורא עם הציבור וא"כ מה שכתב המחבר מיום ראשון ואילך לאו דוקא הוא.

May one begin shnayim mikra for the upcoming week at the time he could have davened mincha or only after actually doing so?


texts: Abrahamic covenant and Brit Milah - how is the covenant passed down?

texts:
Why is it so that if a Jew has a male child with a non-Jewish woman the child is not circumcised, even though, like Ishmail, the child is under Abrahamic (but not Mosaic) covenant, since the father is of "seed of Abraham"? (I assume Abrahamic covenant status follows the father, since it descends from Abraham to Ishmail and Isaac, and from Isaac to Jacob, from Jacob to all the other Jews and their offspring).

Also, such a child is not Jewish (not under the Mosaic covenant), but Genesis 15:18–21 promises all the descendants of Abraham specific land and to curse those, who curse them. This is different than for Bnei Noah where no such promises are made, so wouldn't that imply a sign of the covenant should be made for all the descendants of Isaac (Ishmail did not inherit the covenant:

וַיֹּאמֶר אֱלֹהִים, אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן, וְקָרָאתָ אֶת-שְׁמוֹ, יִצְחָק; וַהֲקִמֹתִי אֶת-בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם, לְזַרְעוֹ אַחֲרָיו
 וּלְיִשְׁמָעֵאל, שְׁמַעְתִּיךָ--הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ, בִּמְאֹד מְאֹד:  שְׁנֵים-עָשָׂר נְשִׂיאִם יוֹלִיד, וּנְתַתִּיו לְגוֹי גָּדוֹל

)?


texts: The Gemoro (& Bartenura on the mishna) quotes pessukim out of order; why?

texts:
Bartenura comments on the mishna in Yoma Perek 8(1) that there are five Torah references to affliction of the soul on Yom Kippur. The pessukim in the order in which he quotes them are:

Vayikro 23:32

  It is a complete day of rest for you, and you shall afflict
  yourselves. On the ninth of the month in the evening, from evening to
  evening, you shall observe your rest day.

Vayikro 16:31

  It is a Sabbath of rest for you, and you shall afflict yourselves. It
  is an eternal statute.

Bamidbor 29:7

  And on the tenth day of this seventh month, there shall be a holy
  convocation for you, and you shall afflict your souls. You shall not
  perform any work.

Vayikro 23:27

  But on the tenth of this seventh month, it is a day of atonement, it
  shall be a holy occasion for you; you shall afflict yourselves, and
  you shall offer up a fire offering to the Lord

Vayikro 16:29

  And [all this] shall be as an eternal statute for you; in the seventh
  month, on the tenth of the month, you shall afflict yourselves, and
  you shall not do any work neither the native nor the stranger who
  dwells among you.

Why does he quote  them out of their order in the Torah?

Thanks to @DonielF who pointed out that that is the order the Gemara quotes them (Yoma 76a).


texts: How is it that the Talmud can make historical mistakes?

texts:
A Rav told me that when it comes to science and nature, the Talmud can say incorrect things (i.e. about animals, cosmology) because they were going by the Greeks and Romans. (Where he gets permission to say what details in the Talmud we can reject and what we must believe, I do not know.) But he said that the Talmud is considered to be the true and reliable Oral Law when it comes to Halacha and history. So my question is, is the Rav right, and how should we take statements in the Talmud that appear to make incorrect statements about history?

Now, I know for some things, you can argue about what they say. For example, although historians and archeologists dispute a lot of stories the Talmud has on the Churban and actions of Roman Emperors, you can say perhaps the historians made mistakes. And where it discusses Adam and Noah and things like that, you can say they are speaking in terms of whatever allegory it is that Genesis means in the level of Sod.

But there are still things that just cannot be explained away. For example, history of the Persian Period discussed in the Talmud is so different from indisputable evidence that there were more kings of Persia, that the period lasted over 100 years longer than the Talmud and Seder Olam Rabba says (even resulting in our 5776 calendar of being about 165 years too short), that there is no way to say that Achashveirosh was the father of Darius, etc. I also know that not all Rishonim are as faithful to Seder Olam Rabba and what the Talmud says about historical events, so this is nothing new.

But in light of what I was told, how do I answer this question? Must we, can we, further shrink the range of topics in which we can and should trust our Chachamim?


texts: What word is in the middle of the Torah?

texts: The Torah has 304,805 letters and different counts of words (such as 79,976 words). The first word is Bereshit and the last is Israel. I was just wondering (no real reason, just for curiosity): What word is in the exact middle of the Torah?


texts: Why didn't the Egyptian people react violently to the Plagues?

texts:
The Egyptian people surely knew that the Jewish people were immune to the plagues and many must have suspected that all these catastrophes were happening to them on our account (either through Moshe's warnings leaking to the general population or by realizing that the Jews were the only segment of their population completely unaffected & doing the math).

Now after several supernatural events are plaguing & torturing them why didn't these superstitious people do what goyim have traditionally done throughout the ages, blame the Jews & either exile us or try to kill us? Or march to the palace & try to overthrow Pharaoh? Why were they so passive?


texts: Why does the language in a typical bracha (blessing) change from an individual request to mentioning a group?

texts:
A typical bracha starts (or ends)  ברוך אתה ה hich seems to be an individual praise, as you are individually acknowledging that He is your (personal) G-d (As I understand, אדוני means my Lord). Then, after that, we say אלוקינו meaning our G-d.

Why is there a change in language from addressing G-d individually to mentioning G-d in a group (plural) format?


texts: Black seed (Nigella Sativa) - "קצח" in talmud

texts: Black seed ("Nigella Sativa"), known as קצח in Modern Hebrew, is known for having medicinal qualities - but is it at all mentioned in the Talmud or any Jewish sources as treatment to most diseases?


texts: Vilna Gaon, Gog and Magog war and Hoshana Rabba

texts:
1) I read on Soul Mazal, the following:

  "...The Vilna Gaon on the Mechilta (Shmos 14:20) says that the Gog U'Magog war shall begin three hours before "Hanetz Hachama" (crack of dawn) on Hoshana Rabba, and shall last three hours only.

Where in the Mechilta does the Vilna Gaon say this?

2) I read on mpaths the following:

  It is also a verifiable prediction that according to Rav Yitzchak Kaduri's (zt”l) quotation of the Vilna Gaon that the final battle of Gog and Magog would begin on Hoshanah Rabba, the 7th day of Sukkot, in the first year of a Shmittah (Sabbatical) cycle.

Where did the Vilna Gaon say this?

3) I read an article called A Jewish Perspective of the War of Gog and Magog, which said the following:

  Gog (12) and Magog (58) have a gematria (numeric value) of seventy which corresponds to the 70 nations Midrash Tanchuma, Korach 12. This seems to imply that Gog will rule over 70 nations, and all of them will join together against Israel (see Tehillim 118:110 and Zecharyah 14:2).

Then the article continues:

  "On this great day [of redemption], however, they will be saved from all of their enemies for all times = therefore, it will be called Hoshana Rabba, the great salvation... The Tur Arizal says, "On Hoshanah Rabbah, the war of Gog and Magog will begin." (Paraphrased)

Does anyone where the source for this can be found?

Where does the Tur Arizal say this?


texts:
I have looked at this question regarding the use of induction cooktops on shabbat.  The problem seems to be one of החזרה (returning to the fire) -- understandable, since one cannot take a pot off the burner without breaking the connection.

One workaround is to set the burner to go off before the meal begins. But I'd like to suggest another: I've found that if you put a blech (made of the kind of metal that works with induction cooktops) on the burner and under the pot, taking off the pot does NOT break the connection, or cause any change in the display.  Is there any reason that would not work?


texts:
The Talmud (Sanhedrin 99a) asserts that "anyone who learns Torah but does not review is considered like one who sows seeds but does not harvest his crop."

Does this mean that a person will not receive any reward for torah that he forgot if he was negligent to review it?

(please provide a source besides the famous one in the shulchan aruch harav)


texts: How to determine Sabbath day in the Jewish calendar?

texts:
I'm trying hard to understand it by reading the internet, but still I fail to elaborate what is in my mind as I am still unable to understand it.
First, I would like to propose the things I know about International Calendar.

The name of the month change after date 29 or date 30 or date 31.
So, the date it self is "reset" to 1 at each time the month name change.
But the name of the day (Monday to Sunday) is still continue (no reset).

From the point above, when I heard "the first day of the month", then this means :
-. date 1
-. Whatever the name of the day on date 1. Means, the name of the first day of the week is not fixed.
From the internet, I found this link say :

What’s interesting is besides Sabbath — which is the name of the
seventh day of the week — there are no names for the days of the week
in the Jewish calendar. The days of the week are known as the first
day, second day, the third day, and so forth

So, since there are no names for the days of the week, but the seventh day (the Sabbath )...
I wonder how to determine that "today is Sabbath", as I read in the OT verse something like this :
The fourteenth day of the first month (Numbers 28:16)
The fourteenth day of the second month (Numbers 9:11)
What I thought at the beginning :
A. That "fourteenth day" in the verse is Sabbath, the second Sabbath of the month.
then my following logic :
B. Each of the new month, the day is "reset" to 1,
so the first day of the month = the first day of the week.
Continue the article in the link:
Nisan: It contains 30 days
Iyar : has 29 days
So, assume that today is Nissan 28, the Sabbath (the fourth Sabbath of Nissan) - then :
Tomorrow is the 29th day of Nissan, the first day of the week.
The day after tomorrow is the 30th day of Nissan, the second day of the week.
The continuing logic is :
On the first day of Iyar, it is the third day of the week.
This means what I thought before in point-A (consequently my conclusion in point-B) is wrong.
The "fourteenth day of Nissan" is not a certainty that it is the Sabbath...
it maybe fall on the Sabbath but maybe not.
Last conclusion for the time being :
The day of the month is resetting to 1 at each new month, but the day of the week is not resetting to 1 ... it still continue if it's not the seventh day of the week.
But then, from Wiki - it say :

14 Nisan – Fast of the Firstborn – on 12 Nisan when the 14th falls on
Sabbath

While other article say that the Sabbath is fixed on each N(th) day of the month. In this case the 8th, 15th, 22nd and 29th :

Leviticus 23:39 the Father commanded us to start the Feast of
Tabernacles on the 15th day of the 7th month, which is a sabbath,
making it a High Sabbath.  Then on the eight day of the Feast, on the
22nd, He said it is also a Sabbath, proving the pattern of 8th, 15th,
22nd and 29th.

That other article above almost the same thing on what I thought in point-A and B :
Each new month, the day is "reset" which is called the first day.
(mine is one day earlier, though).
So, my confusion :
How to know that today is the Sabbath ?
Is it based on the day of the month ? resetting the day of the week is involved
Or is it based on the day of the week ? the day of the week continue if it's not the 7th day of the week
Any kind of respond would be greatly appreciated.
Thank you in advanced.


texts:
Here's what I know, based on my education in day school, about the plague of blood in Egypt.

All water was turned to blood
The only way for the Egyptians to get clean water was to purchase it from a Jew
The plague lasted a week

This presents several difficulties

How did the Egyptians know they could buy water from the Jews?
How did the Jews have enough water to sustain the entire nation of Egypt (including livestock) for a week?
Since the Jews could sell water at whatever price they wanted how come they didn't just bankrupt Egypt?

I would like to know if any commentator address any of these issues or if there are any holistic approaches to understanding this plague better.


texts: Saying Pesukim prior to saying Birchas HaTorah

texts: In many Sidurim the putting on of Talis and Tefilin and Ma Tovu are listed prior to Birchas HaTorah. Some people say Birchas HaTorah as soon as they awake and prior to saying these Pesukim. However there are those that come to Shul and put on the Talis and then say the Pesukim listed for after put on the Talis and the same for Tefilin. There are those who then say Kadesh and V'hoyo Ki Yeviacha and then Ma Tovu and Adon Olam prior to saying Birchas HaTorah. I am looking for a source and perhaps a reason explaining why it is not a problem to say these Pesukim prior to Birchas HaTorah.


texts: Why does Yakov bless Ephraim and Menashe at the same time? Why not bless them one after the other?


texts: Source for it being a mitzvah to make fun of Avodah Zarah?

texts: I've heard from multiple Rabbanim that it is a mitzvah to make fun of Avodah Zarah. I have been performing this mitzvah with pleasure for many years and I would like to know the source for it.


texts: Derech Halimud of Yeshivas in Istanbul, Salonika and other Sephardic Countries

texts:
In classic mainstream Ashkenazi European Yeshivas such as the Mir, Telz, Kletzk or Kaminetz, each yeshiva had their own particular style. The Mir and Kaminetz were heavily influenced by the Brisker derech. Telz was focused on an intense back and forth between Rosh Yeshiva and the talmidim. Some learned mussar, while others refused. However, on the whole the curriculum was very similar. The yeshivas learned and focused primarily on tractates known as "yeshivishe mesechtas" which comprises primarily; with slight variations, of Kiddushin, Gittin, Bava Metzia, Bava Basra, Bava Kama, and other mesechtas from Nashim and Nezikin. So on the whole there was commonality between the yeshivas (this could be due to the overall influence of Slobodka on all of the yeshivas which was the first yeshiva to feature theese cycle of mesechtas) but the differences were so slight that it was quite common for students to bounce back and forth from one yeshiva to another.

However, I was wondering about the yeshivas in the Sephardic countries such as on Istanbul, Syria, and other middle eastern yeshivas, was there a curriculum in those yeshivas? What was featured in a classic Sephardi yeshiva? What texts did it focus on? Are there any texts which delineates the set up of those types of yeshivas. What aspects of Torah could we expect a graduate from these yeshivas to be proficient in. Was learning Kabbalah a feature of studying in these yeshivos?

I am not asking about modern day Sephardi yeshivas that may or may not have been influenced by exposure to Ashkenazi yeshivas.


texts: Is it inappropriate to eat or drink while reading the Torah?

texts: Just a general question. This does not involve reciting tehillim or reading passages out loud. Just quiet reading. If not appropriate — sources?


texts: What if the Kohen Gadol accidentally kills someone?

texts:
An ordinary person who accidentally kills someone has to go to an Ir Miklat (city of refuge) until the Kohen Gadol dies.

But what if it's the Kohen Gadol himself who accidentally kills? He would probably have to go to the Ir Miklat, but for how long? Until he himself dies?
And what happens to the role of Kohen Gadol? Do they appoint someone else?
If so, can the old Kohen Gadol leave the Ir Miklat when the new one dies? Then, could he return to the role?


texts: Why did the Egyptian "astrologers" tell Pharaoh that a savior would be born?

texts:
רש"י suggests that Pharaoh's astrologers told him that they had a vision that a savior would be born on a certain day  (שמות א:כב & שמות א:טז).  Assuming the “astrologers” had no real power of prediction, what cause the astrologers to make up such a declaration? What was their plan?

Again, my premise is that they had no real power of prediction.  I understand one may have the possibility that they had some power of Astrology, but for the purposes of this question I am taking the premise that they had no magic powers.

Beyond our current knowledge of the way the world works, there are many Rishonim that hold astrology and magic are not real.  They hold that people often used these things to trick people into following them or their religion.  They held there is not basis to astrology, talking to the dead, bad signs or omens etc.  I have been asked to provide a source, so I have included one below.

The Rambam says this pretty explicitly in הלכות עבודה זרה פרק י"א הלכה טז:

  טז. ודברים האלו כולן דברי שקר וכזב הן והם שהטעו בהן עובדי כוכבים
  הקדמונים לגויי הארצות כדי שינהגו אחריהן ואין ראוי לישראל שהם חכמים
  מחוכמים להמשך בהבלים אלו ולא להעלות על לב שיש תועלת בהן שנאמר כי לא
  נחש ביעקב ולא קסם בישראל ונאמר כי הגוים האלה אשר אתה יורש אותם אל
  מעוננים ואל קוסמים ישמעו ואתה לא כן וגו' כל המאמין בדברים האלו וכיוצא
  בהן ומחשב בלבו שהן אמת ודבר חכמה אבל התורה אסרתן אינן אלא מן הסכלים
  ומחסרי הדעת ובכלל הנשים והקטנים שאין דעתן שלימה אבל בעלי החכמה ותמימי
  הדעת ידעו בראיות ברורות שכל אלו הדברים שאסרה תורה אינם דברי חכמה אלא
  תהו והבל שנמשכו בהן חסרי הדעת ונטשו כל דרכי האמת בגללן ומפני זה אמרה
  תורה כשהזהירה על כל אלו ההבלים תמים תהיה עם ה' אלהיך:

  "All the above matters are falsehood and lies with which the original
  idolaters deceived the gentile nations in order to lead them after
  them. It is not fitting for the Jews who are wise sages to be drawn
  into such emptiness, nor to consider that they have any value as
  [implied by Numbers 23:23]: "No black magic can be found among Jacob,
  or occult arts within Israel." Similarly, [Deuteronomy 18:14] states:
  "These nations which you are driving out listen to astrologers and
  diviners. This is not [what God... has granted] you."

  Whoever believes in [occult arts] of this nature and, in his heart,
  thinks that they are true and words of wisdom, but are forbidden by
  the Torah, is foolish and feebleminded. He is considered like women
  and children who have underdeveloped intellects.

  The masters of wisdom and those of perfect knowledge know with clear
  proof that all these crafts which the Torah forbade are not
  reflections of wisdom, but rather, emptiness and vanity which
  attracted the feebleminded and caused them to abandon all the paths of
  truth. For these reasons, when the Torah warned against all these
  empty matters, it advised [Deuteronomy 18:13]: "Be of perfect faith
  with God, your Lord."

See the entire פרק for his treatment of these matters.


texts: Can a Beit -Din force a Jew to save another Jew's life?

texts:
A Jew that's terminally ill R"l, and the only treatment is thru a bone marrow transplant. He has a very special type of blood (this is not a biological question).

So theoretically and Halachicly (if a Bais Din has the needed powers):

Can a Beis Din force another Jews who was found to match that blood type to do the procedure?
If yes, how far can a Bais Din go to force him to do so?
If yes, how painful the procedure should be to so it can not be forced (from a blood test to, say, a kidney transplant)?
What if there are two Jews that have the needed blood type and each one says "force the other one"?

It is worth noting, that we do have numerous examples when the Halachah obligates a Beis Din to force a Jew into performing a positive Mitzvah: marriage, divorce, Tzedakah, Succah and theoretically all others positive Mitzvos.


texts: Is it better to daven a"tartei desasrei" mincha/maariv with a minyan or in the correct time without a minyan?

texts:
According to Mishnah Berura 233:11, it sounds like if the only available minyan was "tartei desasrei," i.e. mincha after plag and maariv immediately after, it would still be preferable than davening alone.
However, in Mishnah Berura 267:3 and Biur Halacha "uviflag," it seems to follow that davening "tartei desasrei" is never a valid option.
Does anyone know what would be considered better?


texts:
In the 5773 podcast at 21:38m Behar, Bechukotai: An Economic Vision of Justice from the Pardes Institute, Dr. Meesh Hammer-Kossoy says that there is no historical evidence that the Yovel year was ever observed. What does the Talmud and/or our sages say - was it ever actually observed? I consider a Yovel count listing for this question of actual practice inconclusive evidence.

Edit: By historical evidence (which she does not specify), I would include a farmer's account of the trouble of getting overgrown land up to speed after Yoel, a land ownership transfer dispute recorded in the Talmud or some other such written evidence which strongly implies that it was actually observed.


texts:
I have seen various ways in which religious Jews wear their tallitoth (e.g. All ssissiyoth (strings) in front, two in front and two in back, the "superman", the head wrapped with all four behind, et al).

Is there a "right" or correct way to wear a tallith according to halakhah?


texts: Should a congregational rabbi resign based on "common public" accusations?

texts:
Last night, I found numerous articles published in many newspapers over the course of about the past decade regarding several students accusing a former Yeshiva principal who sexually abused them. The incident occurred many years ago, but recently, a class action lawsuit has been filed against him.

In the interim, the former principal became a congregational rabbi. Shortly after the slew of publicity occurred, the rabbi voluntarily resigned because he didn't want the shul to be embarrassed by the publicity. However, the rabbi denies the incidents.

My question:

Is there any halachic ruling or suggestion that states or suggests that a prominent rabbi, Talmid Chacham, or other prominent public leader should or must resign his position based on what is widely publicized news but hasn't been officially confirmed by anyone to actually be true?

In other words, should people follow this rabbi's example and spare the workplace / institution embarrassment because of what may be false publicity (aka "fake news") or should he remain in his position if he is doing a good useful job in his position. Assume that his employer has not taken any stand on his issue in either way, and has not pressured him to resign.

Note: I personally know this rabbi. (I am not involved in the suit, at least not yet.) Some of you may figure out who he is by my narrative. Regardless, please do not mention his name in any comments or answers.


texts: Was the counting of the Children of Israel David's fault or Yoav's fault?

texts:
In the book of Shmuel Book 2, chapter 24, David commands Yoav to count the children of Israel. David later realizes that he made a mistake. Shouldn't this been Yoav's mistake for not doing the task of counting them properly? He could've used the proper method that Moshe used when G-d commanded him to count Israel with the shekel, and yet David takes the blame.  Source: http://www.chabad.org/library/bible_cdo/aid/16547/jewish/Chapter-27.htm#showrashi=true

Why does the writer blame David for the improper way of counting Israel?
 Shouldn't it have been Yoav's fault (in the writers mind)?

Now here's a little difference of opinion:

In book 1 of Divrei Hayamim, chapter 27, the writer blames Yoav for this..
it seems like there's a difference of opinion between both writers of both books.
Book 2 of Shmuel, blaming  the sin on David.
And Book 1 of Divrei Hayamim blaming it on Yoav.

Who is to blame for not properly counting the Children of Israel?


texts: May one publish or read the private diary of a deceased person?

texts: Recently the private diary of Rav Kook was published; diaries of other Rabbis have also been published posthumously. Is there any halachic problem with publishing these documents, and, if there is, is there any halachic problem with reading them once they are published?


texts: Understanding of Ps. 137 before the exile

texts:
Psalm 137 starts (in my own translation)

  On Babylon's rivers, there, we sat, also cried, in our remembering Zion.

and continues to describe the scene. Ibn Ezra cites some who hold that David authored the psalm with divine inspiration and was referring to the Babylonian exile, which was more than 400 years after his passing; the (later) M'tzudas David also holds of this view. (An alternative view is cited by ibn Ezra there, but for the purposes of this question assume David wrote it referring to later events.)

My question is how people (average Joes, not, say, David) of David's time and the 400-odd years thereafter understood the psalm. Did they know it referred to an impending Babylonian exile, just not know when it would be? Did they think it was metaphoric, referring to other things entirely? Did they think it was referring to a Babylonian exile, but one which (they thought) had been averted? Did they look at it and not have any idea what it meant? Or what?

A sourced answer would be ideal.


texts:
In the mishna B"M 1:6, it talks about finding a loan document with a lien on real property ("achrayus"), and not returning it, because we are afraid that the borrower and the lender are in cahoots to defraud a third party ("purchaser") who purchased the encumbered land from the borrower.

How did this actually work in practice? Was there any means for doing a title background check to make sure that land was not mortgaged? Did the purchaser get any documentation about the sale? Why do we care that the document was lost and then found? if the borrower and lender wanted to defraud the purchaser, they could do so even without "losing" the document first.


texts: Must one honor a parent who is liable to capital punishment?

texts: I was recently reading something about whether or not it would be right for this woman to show up to her father’s funeral who was a convicted murderer. She did not want to, and people were discussing this. It got me thinking about not only the Jewish perspective on this, but of the concept of if kavod av would still be applicable in the same form as if he hadn’t been a murderer.


texts: What are the standards for bathroom design?

texts:
Starting from scratch in building a multiple occupancy bathroom, what standards should be maintained in its design and construction?

There are plenty of relevant halachos regarding modesty and proper activity inside the room, but how do they feed back into ground-up design?

Some concerns that come to mind are:

Height of walls between stalls
Placement of the sink
Presence of a mirror
Presence of upright toilets
Separators on 3 vs. 4 sides
Placement and orientation with respect to the rest of the building


texts: What happens if a sefer torah might have a mistake?

texts:
If a sefer torah has a definite mistake, it cannot be used, and the reading must be done again from a kosher torah. (SA OC 143:4)

But what if it only might have a mistake? For example, if it's unclear whether a letter is a ו or a י.

Does the reading continue (we're lenient), get stopped and replace the torah (strict), or perhaps something else?


texts: How should the items on the noticeboard in the synagogue be arranged?

texts:
On a board where the name of the week’s parsha and the relevant additions in the prayers are  displayed as shown here for example, is there an order of placing the items accepted by halacha or minhag?

For example, I have seen the name of the parsha either at the top or at the bottom.


texts: Does Tumah Wear Off or Expire from an Object?

texts:
Does tumah contracted from a niddah wear off or expire? Like a seat that she sat on? According to the times when the Temple stood?
*edited


texts: How to light when getting married on a night of Chanuka

texts:
A friend of mine is getting married on one of the nights of Chanuka this year. I do know that he has been in contact with his rabbi about this, but since I'm not sure what he said, I'll post this question here to increase my own knowledge. ( If ever I find out what answer he got, I'll try to remember to post it here )

How is he supposed to light Chanuka candles the night he gets married? ...he's eating at the wedding hall, but there's no possibility of calling that his home. And when he gets to his hotel room after, it may be far too late to light and get the full mitzvah. Also, it's kind of a stretch to say that his hotel room counts as his house, as he's sleeping there one night, and moving to his apartment the next day. There's also the possibility that we judge him as someone who is homeless, but I don't think that that's a real option.

What should he do?


texts: Are there interlinear translations of the siddur other than by Artscroll?

texts: The Artscroll interlinear siddur occassionally offers an unexpected translation.  Are there other, similar (word-by-word, not phrase by phrase) translations of the siddur (into English)?


texts: Is it OK to eat non-certified-as-kosher sushi?

texts: I've heard the argument that since everything in sushi is raw (assuming there are no non-kosher ingredients), and that since the rice is cooked in a rice cooker that is used only for rice, it's OK to eat. Is this true?


texts: Machlokes between Beis Hillel and Beis Shamai

texts: Why did unresolved disputes begin specifically at this time? Why were there no unresolved disputes before?


texts: Why do we have to cut the tallith of a dead person? Where can we find that the mitsvoth are only for the living?


texts: Who suggests that Creation Ex nihilo was only a small point and light?

texts:
If this is a simple minded question, please forgive me, but I'm not Jewish and so most of my information is via naive study and second hand.

I've been told by a Jewish friend in my physics class that the Torah teaches that G-d created only two things: light and a very small point. Everything else in creation that followed from this was forming and arrangement of the original created matter and light.  As 'light' is radiation (depending on what kind of light) and a 'very small point' is a great non-technical way to describe an exotic state of matter, this (if it really is part of Jewish canon) implies that something pretty close to the standard conception of the beginning of the universe was known thousands of years ago.

He said that his Dad (a Rabbi) told him this before he died and that it inspired him to study physics. However, he couldn't tell me exactly where I could verify this. I have asked people, but I'm assuming that if this is true, it's not a major part of Jewish teaching and the people I've asked say that they doesn't know. Can anyone point me in the right direction or debunk this outright?


texts: Why was the second Beit HaMikdash destroyed?

texts: What reasons are given in Talmudic and Midrashic literature as to why the second Beit HaMikdash was destroyed?


texts: How come the Rambam forbids picking up money found in the street?

texts:
I always understood that, when one sees a banknote in the street, one is allowed to keep it (and others wrote this way, e.g., R Belsky here and businesshalacha there #17).

Then I saw the Rambam writes in Hilchot Gezelah va'Avedah 14:5

  When the owner of an article does not know of its loss, he is not
  considered to have despaired of its recovery, even if it does not have
  a mark by which it can be identified.

  What is implied? If a person dropped a dinar and did not realize that
  he dropped it, he is not considered to have despaired of its recovery
  until he becomes aware that he dropped it. Even though he will
  certainly despair of its recovery when he realizes that he dropped it
  it is forbidden to take the article until that time.

This is linked to the famous dispute between Abaye and Rava regarding yiush shelo midaat and I understand the conclusion of the gemara in Baba Metzia 22b to be that one cannot take something that the owner has not yet despaired of finding.

But when an object doesn't have signs, the owner despairs right away. And money, unless in large quantities or set up in specific shape, does not have signs. The dinar mentioned by the Rambam seems to belong to money without signs.

So this Rambam appears to go against the halacha that one can take normal amounts of money found in the street (as I think the Shulchan Aruch agrees to in CM 262:3).

How should I understand this Rambam?


texts: How to calculate exact Gregorian dates of the past Jewish festivals?

texts:
I'm reading a book by a Christian author which purports to illuminate some miraculous coincidence between blood moon tetrads and Jewish festivals. One thing that he does without any explanation is that he calculates exact dates of Jewish festivals before Gregorian reformation and before the 4th century, when fixation of Jewish leap years probably took place. Moreover, he goes on to calculate dates of Jewish festivals even BCE! The author seems to be using some online converters, possibly http://calcuworld.com/calendar-calculators/hebrew-calendar-converter/, which allows even BCE calculations.

So my question is: How to calculate a 2nd century Jewish festival date in both Jewish and Gregorian calendars beyond any doubt? Hebcal for example tells me that 17 April 162 CE is 15 Nissan 3922. Can I believe that? If not, why?

Thank you for answers. If there is an explanation already anywhere on the Internet, I do apologize, but I've been searching a lot and found nothing on this so far.


texts: How did the custom of leining the aseret hadibrot with a special tune develop?


texts: Why is Milah considered Avraham's first Mitzvah. Why not Lech-Lecha?

texts:
(בראשית כד ב)

שים נא ידך תחת ירכי

ופירש רש"י תחת ירכי לְפִי שֶׁהַנִּשְׁבָּע צָרִיךְ שֶׁיִּטוֹל בְּיָדוֹ חֵפֶץ שֶׁל מִצְוָה, כְּגוֹן סֵפֶר תּוֹרָה, אוֹ תְּפִילִין (שבועות ל"ח), וְהַמִּילָה הָיְתָה מִצְוָה רִאשׁוֹנָה לוֹ, וּבָאָה לוֹ עַל יְדֵי צַעַר וְהָיְתָה חֲבִיבָה עָלָיו וּנְטִלָהּ:

תחת ירכי   UNDER MY THIGH — because whoever takes an oath must take in his hand some sacred object. such as a Scroll of the Law or Tefillin (Shevuot 38b). As circumcision was the first commandment given to him and became his only through much pain it was consequently dear to him and therefore he selected this as the object upon which to take the oath (Genesis Rabbah 59:8).

Question: Avraham avinu was commanded by Hashem "לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃

“Go forth from your native land and from your father’s house to the land that I will show you."

This was before Hashem gave Avraham the Mitzvah of milah

Why didn't Avraham consider that the first commandment given to him?


texts: Can a Jewish owned business sponsor (or own) a non-Jewish football team?

texts:
In recent years, big businesses (including the airlines Emirates, Etihad and Qatar) and wealthy people (including Sheik Mansour) from UAE and Qatar have been sponsoring or purchasing some of the biggest teams in European football: Arsenal, Manchester United, Real Madrid, Olympicacus, Hamburger, AC Milan, Barcelona and Malaga.  Young people are easily influenced by their sports heroes and so many European youth are exposed to their favorite stars wearing "Fly Emirates" kits (aka uniforms.) Arsenal fans (my favorite team) are not only exposed to the Fly Emirates kit, they also watch the team play at Emirates Stadium in North London!

Several articles I have read suggest that these acquisitions and sponsorships are an attempt to create a positive attitude towards Arabs and Muslims. My question is, are there any halakhic reasons why an Israeli (especially a Jewish owned) corporation could not sponsor a European team? (The teams play on Shabbat, etc.) El Al, Bank Leumi, Ahava and Sabra are several companies that come to mind. My ulterior motive would be the same as above; that by doing so, it could  shed Israel in a positive light. Israel, after all, does not have the best PR. Kids (Jewish and Non-Jewish) would see their heroes wearing "Fly El Al" while watching the game at Macabbe Stadium in Manchester!


texts: Why not fulfill the birchat hashachar with the leader?

texts: In many Shuls, the Shaliach Tzibbur starts the morning service by saying the list of brachot of Birchot hashachar. After that the individuals repeat these brachot to themselves.  Why do the individuals specifically not want to fulfill their obligation when saying amen to the shaliach tzibbur, rather prefering to say their own brachot?


texts: I've heard of a analogy that may or may not be in the sefer Reisheis Chokmah, that in a part of gehennom, "sinners" cut, in a forest where they see ghosts, wood for a burning fire. Does anyone have the source for this, or if it even exists in the sefer?


texts: What do the terms קדוש (Kadosh), קדושים, קדושה, and קדיש really mean?


texts: The Nikud of the word תמות in the sentence תמות נפשי עם פלישתים

texts:
In the Tanach, Shoftim טז Pasuk ל:

  וַיֹּאמֶר שִׁמְשׁוֹן, תָּמוֹת נַפְשִׁי עִם-פְּלִשְׁתִּים, וַיֵּט בְּכֹחַ, וַיִּפֹּל הַבַּיִת עַל-הַסְּרָנִים וְעַל-כָּל-הָעָם אֲשֶׁר-בּוֹ; וַיִּהְיוּ הַמֵּתִים, אֲשֶׁר הֵמִית בְּמוֹתוֹ, רַבִּים, מֵאֲשֶׁר הֵמִית בְּחַיָּיו.

Why is the word תמות (die) is with the nikud תָּמוֹת and not תָּמוּת ?


texts: In Devarim 17:6, why does the Torah uses the term שְׁנַ֣יִם עֵדִ֗ים instead of שני עדים?

texts:
Deuteronomy 17:6:

  עַל־פִּ֣י ׀ שְׁנַ֣יִם עֵדִ֗ים א֛וֹ שְׁלֹשָׁ֥ה עֵדִ֖ים יוּמַ֣ת הַמֵּ֑ת
  לֹ֣א יוּמַ֔ת עַל־פִּ֖י עֵ֥ד אֶחָֽד׃

  At the mouth of two witnesses, or three witnesses, shall the dead
  person be put to death; at the mouth of one witness he shall not be
  put to death.

Usually, the adjectival form in Hebrew for "two" is שני. I would expect the Torah to have used the form שני עדים, in this verse. Why is the term שְׁנַ֣יִם עֵדִ֗ים  used here?

Compare the usage of שְׁנַ֣יִם, here, with

Deuteronomy 19:15:

  לֹֽא־יָקוּם֩ עֵ֨ד אֶחָ֜ד בְּאִ֗ישׁ לְכָל־עָוֺן֙ וּלְכָל־חַטָּ֔את
  בְּכָל־חֵ֖טְא אֲשֶׁ֣ר יֶֽחֱטָ֑א עַל־פִּ֣י ׀ שְׁנֵ֣י עֵדִ֗ים א֛וֹ
  עַל־פִּ֥י שְׁלֹשָֽׁה־עֵדִ֖ים יָק֥וּם דָּבָֽר׃

  One witness shall not rise up against a man for any iniquity, or for
  any sin, in any sin that he sins; at the mouth of two witnesses, or at
  the mouth of three witnesses, shall a matter be established.

It is the same idea being discussed, but, the more common adjectival format, שְׁנֵ֣י is used.


texts: Tweeting on Shabbat: d'oraita or d'rabbanan violation?

texts:
There was a dangerous situation in my community on Shabbat and I knew (from the amount my house phone was ringing and my cell phone was buzzing) that people I knew across the world would be concerned about my safety.  I made the decision to use my smartphone to communicate as briefly as I could -- a one-word tweet and a slightly longer blog post -- to alleviate people's concern.

After the fact, I am wondering whether I violated a rabbinic or biblical prohibition.  There are a couple factors:

This answer describes various opinions on using electricity -- some say biblical, some say rabbinic, some say minhag.  That question is about electricity in general, and not all factors apply to a smartphone (no heating or incandescent light, for instance).
Quite aside from the issue of electricity, there is the issue of writing.  The characters I typed on the screen were not permanent. The answer to this question about typing suggests that non-permanent writing isn't d'oraita but doesn't say whether it's d'rabanan and doesn't address making a permanent message (sending the tweet, saving the blog post or document, etc).  It's not clear to me if writing has to be physical to qualify as melacha.


texts: Compare Devarim 14:11 and Devarim 14:20- Is there a difference in meaning between "tzipor" and "of"?

texts: The two verses  Devarim 14:11 and 14:20 appear to say the same thing except that v 11 uses the word "tzipor" and v 20 uses the word "of". Aren't they the same thing? If yes, what is the second verse teaching us that was left out of the first verse?


texts:
Inspired by Is one permitted to fly a kite on Shabbat?

That question asks about a situation where there is an eiruv. I assume that the concern is carrying the kite to the place where it will be flown and not whether "flying" is the same as "carrying" (though I may be wrong). It also begs the question if whether the kite strays by dint of its string's length over an area outside the eiruv if that is a problem but I am wondering something different:

Can I walk outside (where there is no eiruv) on Shabbat holding a string attached to a helium balloon?

While I am securing it, I am not keeping it UP and defying gravity (carrying) but holding it down. Is that hotza'ah? If I were to be holding 10 or 15 balloons, then controlling them and keeping them from escaping would take effort, but does that become a melacha?

If the string unties, the balloon flies away (no fixing) but then I am carrying the string, so is the balloon actually keeping me from doing the melacha? If so, can I attach other things to the balloon and "not carry" them because the balloon is doing the work?


texts:
I’m aware that Mi Yodeya has its own Nusach. All I see of it, though, is a special Al Hanissim and other changes on 19 Shevat. Are there any other liturgical changes compared to the more standard nusachos? Where can I find a copy of this Siddur?

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


texts:
The Babylonian Talmud (Bava Bathra 16a) states that the Evil Inclincation (Yetzer ha-Ra), the Angel of Death and HaSatan are identical. The Talmud seems to distinguish between  HaSatan outside man (serves G-d as a sort of prosecuting attorney in the heavenly court; book of Job), and the Yetzer HaRah that exists within man. It is this evil impulse within man that allows Satan the opportunity to work his will against man.

This made me a little confused:

1) First of all what does the word satan mean (diduk)?
2) Secondly what is HaSatan and what does it do?;
Is it something intrinsic of exentric to us? or both?;
Is HaSatan to be understood as a function, concept, title, designation or any description of something?


texts: How many loaves for the thanksgiving offering?

texts:
The Torah says, concerning the thanksgiving offering:

[He shall] offer, along with the thanksgiving offering, unleavened loaves mixed with oil, unleavened wafers anointed with oil, and cakes of choice flour with oil mixed in, well soaked... along with loaves of leavened bread... And the flesh of his... offering shall be eaten on the day it is offered up; he shall not leave any of it over until morning. [Lev. 7:12-15]

Commentators say that ten loaves of each of the four types must be brought, for a total of forty loaves.

Why TEN of each?  Nedarim 12b says it's from scripture ('ketiv'), but it's not.


texts: Human v.s. Animal: spiritual v.s the most fine physical entity kind of soul?

texts:
If animals don't have spirits (Does anyone have a proof text that animals *don't* have spirits?), then what is the meaning of nishmat ruach chayim in Bereshit 7:22? And in what way does it differ from the nishmat chayim of humans?

See Derekh HaShem here paragraph beginning with "והנה". A partial quotation:

  כי אין נפש הבעלי חיים אלא דבר גשמי, מן הדקים שבגשמיות ― Although animals may have a soul, it is not a spiritual entity, it is the most fine of physical entities.

If so what is meant by 'the most fine physical entity'?
And if only the human soul is spiritual, what does it mean?
Cause aren't both humans and animal soul non-physical (non-touchable, not visible etc.)


texts: If a Jew visits a mosque and offers a prayer to "Allah", which commandments are being violated?

texts: If a Jew visits a mosque and offers a prayer to "Allah" as a good-will gesture, which commandments are being violated? What are the views of the Jewish Sages on this type of interfaith cross-pollination?


texts: When does Torah attribute birth to the mother and when to the father?

texts:
I spot two approaches to informing a birth in the Torah:

attributing it to the mother, for example: "... הִנֵּה יָלְדָה מִלְכָּה גַם־הִוא בָּנִים לְנָחוֹר אָחִיךָ׃", “Milcah too has borne children to your brother Nahor":

attributing to the father, for example: "וְאֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח הוֹלִיד אֶת־אַבְרָם אֶת־נָחוֹר וְאֶת־הָרָן וְהָרָן הוֹלִיד אֶת־לוֹט׃", "Now this is the line of Terah: Terah begot Abram, Nahor, and Haran; and Haran begot Lot."

Is there a general rule?
Please provide sources.


texts: Does a discount to a poor person count as tzedakah?

texts: If someone performs a service for a poor person and gives a discount in order to help him out, does the difference count as tzedakah? If so, can the full amount be counted towards maaser, or do we say that he can only count 90% of it towards maaser, since he would anyhow have had to give away 10%? (Example: The full charge is $1,000, but he discounts it to $500, so now he's losing $500. However, even if he had not given the discount, he still would have had to give $50 of that $500 to tzedakah, so he's really only losing $450 due to the discount.)


texts:
On Shabbat preceding Rosh Chodesh, the time of the molad is generally announced in units of hours, minutes, and chalakim.  However, minutes are not a traditional Jewish unit of time; rather hours are divided directly into 1080 chalakim.  So why don't we just announce the molad in units of hours and chalakim?  On the other hand, if the goal is to make it easier for people familiar with our modern time system to understand the time of the molad, why don't we go all the way and convert the chalakim into seconds.  (One chelek easily converts to 3 1/3 seconds.)

So for example, the molad for Kislev 5771 could be announced as "4 minutes and 10 seconds after 9pm on Motzei Shabbat" rather than "4 minutes and 3 chalakim after 9pm".


texts: I recall reading that their is a pesak/teshuvah/report by a major posek, perhaps an early "later" Acharon, (Rabbi Akiva Eiger zt"l) which noted that at least elementary arithmatic or mathematics was traditionally taught in cheder. I did not make note of the makor, however. Is anyone able to provide the source?


texts: Collection of laws of davenning for women?

texts:
The laws of davenning for men are codified and also collected in reference volumes (e.g. Tefillo Kehilchoso). Is there a sefer to study which collects the those laws  of davenning that apply to women?

By way of illustrating the question, the answer to this question: Does a woman do Tashlumin for an omission in Prayer? was found in a section in SA O Ch dealing with candle-lighting (and not in a special sefer dealing with tefillo for women).

Related, for example: What is a woman's obligation when it comes to T'fillah?

Are women exempt from Tachanun and discouraged from saying it?


texts: does kashering require the vessel to be unused for 24 hours (ben yomo)?

texts: If someone is going to be kashering via hagala or by libun does the cleaning of the items prior to kashering require the vessel or utensil also be left unused for 24 hours? If yes, why?


texts: Tashlumin for a missing bracha - What if one forgot "veten tal omatar" on friday mincha

texts:
If one forgets the "veten tal omatar livracha" phrase in the ashkenazi nussach, they must pray again (if they have finished the whole prayer). What happens if one forgot on mincha on friday, and the sun has set and it is now shabbat.

Do they say Maariv twice since mincha "didn't count"
or do they not, since shabbat marriv doesn't mention it either.

I have seen this discussed in halacha with regard to other additions (yaaleh Veyavo, al hanisim...) but I am not certain the same logic applied there applies here.

Thanks


texts: Closed one-syllable words -- patach or kamatz?

texts:
For closed one-syllable Hebrew words that take only a patach or kamatz (יָ֥ד, עַ֖ל,  רַ֛ק, etc.), is there any rhyme or reason as to which ones can only take one and which the other, or is it just something to be memorized?

Note: I am excluding verbs (בָא֮), and am not asking about shifts in vowelization in the same word from kamatz to patach (due, e.g., to construct form) or from patach to kamatz (due, e.g., to pausal form).


texts: Is there a prohibition against being a hypocrite?

texts:
Is there either a Torah or Rabbinic prohibition against being a hypocrite? Is there any prohibition in and of itself in telling people to keep some Halacha that you don't keep? Or, is there anything wrong with, say, being very midakdeik to wear a davening jacket out of respect for God, but then talk all of davening?

I understand that giving bad tochacha or talking during davening are wrong. But is there anything additionally wrong with the actual hypocrisy itself (that makes these acts even worse)?


texts: Halachic/sociological basis to support the split-apart beds for a nida couple?

texts:
I'd seen a clip from a TV show that's about Orthodox Israelis in which a married couple has a bed that's one big frame, upon which two mattresses can either slide together or apart, depending on the time of the month.

As there's a common frame I strongly assume even when the mattresses are apart, you could feel something when the other person rolled over or moved around, so this is not a halachically valid option.

So where did the TV producers get this idea? Are there people that use this setup? Is there a halachic source (perhaps minority) for it? Or did someone in the props department just decide it looked cool, without checking their religion consultants?


texts: Do other Chasidic communities follow Shulchan Aruch HaRav?

texts:
The Maggid of Mezeritch told the Baal HaTanya to put together a Shulchan Aruch for Chasidim.  The result is the Shulchan Aruch HaRav, which is used as a final authority for halacha in Chabad communities in most cases.  Wikipedia asserts that it is used as such by "most Hasidim", but in my experience I have not seen it on the shelves of Chasidic shuls or batei midrash.

Do any other communities rely on it as a final authority rather than the Mechaber, the Rema, the Mishna Berura, the Kitzur, etc.?

Which communities rely on which other texts is also interesting.


texts: Who inherits if a man and wife die together?

texts:
Bava Batra 158a talks in the mishna about the case where a man and his wife (with no children) die together. The heirs of the man claim that the woman died first so they inherit everything, while the heirs of the wife claim that the man died first so they inherit.  Beit Shammai says they divide the estate, while Beit Hillel says that the wife's heirs inherit what was hers (e.g. dowry) and the man's heirs inherit what was his.

I've been taught that Beit Hillel almost always wins these disputes.  In the g'mara here (158b), Reish Lakish in the name of Bar Kappara says they divide -- he seems to be supporting Beit Shammai.  Nobody here says otherwise.  The daf then goes on to the next mishna. which talks about a related case (a man and his mother die together).  This made me wonder how the question is ultimately resolved.

What is the halacha (assuming there have been no specific directives)?  Do they divide the estate per Shammai or do they resolve each part of the estate per Hillel?  The Jewish Encyclopedia article on inheritance doesn't talk about this special case, nor does this set of Q&A about inheritance law that I found.  Those were the most-promising results I found in searching.  I don't yet know how to navigate Shulchan Aruch (where I would expect to find something).

This is not a practical matter for me; I'm just curious after I came across this passage and tried unsuccessfully to follow it to an answer.


texts: How to teach tefilla to small children in a way that makes it meaningful?

texts: Are there any schools of thought or practical methodologies for teaching tefilla to children under the age of 10 who are not native hebrew speakers in a way that is fun, engaging and makes the experience meaningful? If so what are the main recommendations? If not, please share any personal experiences which have been implemented successfully.


texts: I have heard that in order to open a matza box on Shabbat one must tear the box in a destructive manner so it can't be used again. However, since once the matzos are finished the box is thrown out is it okay to open it on Shabbat without tearing the box in a destructive manner?


texts: Why is there a Sephardic belief that eating seuda shelishit would in part protect you from the goings on at Gog and Magog?

texts:
I read this in a siddur at a Sephardic Shul yesterday. The women around me agreed wholeheartedly with the statement, stating that it's Halacha.

I don't see the connection, other than the idea that there is a holiness to rejoicing in Shabbat, the more you eat the happier you are, therefore you are holier if you partake, and more worthy of protection. I'm not sure I care for my own personal beliefs, but I am curious how eating a meal was joined with protection from a war.

The story of Gog and Magog is in Yechezkhel 37-38.


texts: How can one kill the habit of speaking profanity?

texts:
Saying curse words, if I am not mistaken, is in the category of nivul peh.

For someone that is used to using curse words, what steps can he take to avoid this transgression?


texts: Am I a body with a soul or a soul with a body?

texts:
I've always thought that our true essence, who we actually are, our personalities are our souls. To me, bodies are just temporary "homes" for the soul. My body can perish, but my soul will continue with its path. And I've always thought this is what Judaism teaches us. But I recently noted that in the Elokai Neshama, which  we say every morning, the soul and the body are described in a completely opposite way:

  אֱלֹהַי, נְשָׁמָה שֶׁנָּתַֽתָּ בִּי טְהוֹרָה הִיא.
  אַתָּה בְרָאתָהּ, אַתָּה יְצַרְתָּהּ, אַתָּה נְפַחְתָּהּ בִּי,
  וְאַתָּה מְשַׁמְּרָהּ בְּקִרְבִּי, וְאַתָּה עָתִיד לִטְּלָהּ מִמֶּֽנִּי,
  וּלְהַחֲזִירָהּ בִּי לֶעָתִיד לָבוֹא. כָּל זְמַן שֶׁהַנְּשָׁמָה
  בְקִרְבִּי, מוֹדֶה אֲנִי לְפָנֶֽיךָ, יְיָ אֱלֹהַי וֵאלֹהֵי אֲבוֹתַי,
  רִבּוֹן כָּל הַמַּעֲשִׂים, אֲדוֹן כָּל הַנְּשָׁמוֹת.
  בָּרוּךְ אַתָּה יְיָ, הַמַּחֲזִיר נְשָׁמוֹת לִפְגָרִים מֵתִים.
  My G-d, the soul that You have placed into me is pure. You created it; You formed it; You breathed it into me; and You preserve it within me. You will eventually take it from me, and restore it within me in Time to Come. As long as the soul is within me, I give thanks before you, Lord my G-d and G-d of my fathers, Master of all works, Lord of all souls. Blessed are You, G-d, Who restores souls to dead bodies.

Here, when I say me, I'm referring to my body. And I'm thanking G-d for giving me back my soul. But why is the body "me"? Shouldn't the soul be the real "me"? Am I the soul or the body?


texts:
As I am approaching the completion of gerus, HaShem has brought me a new wave of challengers. Old friends who were drawn to Christianity have began contacting me. A conversation was initiated about a point or two about the Tanakh, which one grossly misunderstood. So I begin spending time responding to some of his claims using Torah sources.
I remember an injunction in the Torah that Jews should know how to respond to heretics, which Christians admittedly are not. As far as I know, heretics have to be Jewish. Christians are mainly gentile idolaters according to Rabbi Moshe Weiner's Divine Code.
I can win these arguments but I fear that there is a prohibition to speak to them. I read from an earlier post here that poskim ruled that we are not allowed to teach idolaters Torah. What are your thoughts on what I should do? Should I ignore them and move on with my life or get the last word in and eliminate all accusatory doubts.


texts:
If I accidentally walk into a store on Pesach and buy a product which contains Chametz- what do I do?

Am I obligated to burn it etc?


texts: In the גמרא when should I read 'לך' as 'לְךָ' and when should I read it as 'לָךְ'?

texts:
When I use an Artscroll gemara with vowels, sometimes it will vocalize the word לך differently. The pattern I notice seems to be that it vocalizes לך as לְךָ for hebrew, i.e. a mishna or braisa, and לָךְ for Aramaic. Is this correct?

Also, many times what seems to be Aramaic finds its way into a braisa or mishna, is that true or not?


texts:
Are there Jewish sources which affirm the validity of the art of palm-reading? If yes, how does this work. i.e. what is the underlying idea behind it.

(the reason I ask, is because I actually met someone in Jerusalem years ago with a thick book of haskomos (approbations) from reliable Rabbis about his palmreading skills. Even Rabbi Yaakov Hillel, in private, said of him that he has a "mesorah" (tradition) on the art.)


texts: Getting a late start on being Maavir Sedra for the year

texts:
I remember hearing when I was younger that ואלה שמות - is Roshei Teivos V'Chayav A'dam L'haavir H'sedra S'htayim M'ikra V'echod T'argum.

If someone who has not been Maavir Sedra so far this year is inspired to start being Maavir Sedra this week - should they start from B'reishis or should they start from this week's Parsha? (sources)


texts:
Vayikra 23:40 provides the commandment to take up the 4 species on Sukkot: וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן פְּרִי עֵץ הָדָר כַּפֹּת תְּמָרִים וַעֲנַף עֵץ עָבֹת וְעַרְבֵי נָחַל וּשְׂמַחְתֶּם לִפְנֵי יְהוָה אֱלֹהֵיכֶם שִׁבְעַת יָמִים - "And ye shall take you on the first day the fruit of Hadar tree, branches of date palms, and bough of 'avot tree, and willows of the brook, and ye shall rejoice before the L-RD your G-d seven days."

The Shulchan Arukh, Orach Chayyim 647:1 [hattip: @danf], basing himself on Maimonides, seems to restrict the usable species to specific known minim/min.

According to contemporary poskim, which genera/species of plants might be usable as "עַרְבֵי נָחַל"?

For example, are there any halachic issues with using branches of the common ornamental weeping willow?

What about the controversial Euphrates poplar, identified by some historians as the עֲרָבִים of Psalms 137:2, but by others as the explicitly excluded צפצפה? (See also Sukka 34a.)


texts: R Yonah's position about saying Hashkiveinu before nightfall

texts:
The Talmud (Berachot 8b-9a) tell us that the Halacha is according to the opinion that, at least if forced to, one can fulfill his obligation for the night time reading of Shema after dawn before sunrise, as some people are still sleeping then. The Talmud adds, though, that in this case one wouldn't recite the blessing of Hashkiveinu. (See Rambam Shema 1:10, Tur/ShA OC 235:4, etc.)

Rashi (Berachot 9b sv. Uvilvad) explains that even just before dawn one should not recite Hashkiveinu because it is already the end of the "lying down" period, not the beginning, so we do not need to pray for lying down ("השכיבנו" from .ש.כ.ב "to lie down"). Tosfot (ibid.) disagrees, arguing that only after dawn is Hashkiveinu omitted because then, as since dawn has already come, it's not fully a time of lying down. The Rambam too only proscribes Hashkiveinu after dawn, and the Tur and Shulchan Arukh agree quoting Tosfot's reasoning.

Elsewhere, Rabbeinu Yonah (Berachot R1a-b) describes a proposal of his for how to conduct oneself at a Maariv Minyan occurring after sunset but before the time for Keriat Shema at night has arrived. (This is a Halachically relevant proposal as it appears to be the one cited in Shulchan Arukh (OC 235:1; see it quoted among other options in the Beit Yosef there).) He posits that the blessings on the Shema can be said with the Minyan and the Shema recited later after nightfall, explaining as follows:

the blessing "HaMaariv Aravim" can be said after sunset before nightfall because the phrase in it גולל אור מפני חשך applies already after sunset;
the blessing "Ahavat Olam," which can be a substitute for Birchot HaTorah (Berachot 11b, OC 47:7) can be said anytime one says verses, even multiple times in a day [a seemingly novel position -- AA];
the blessing "Ga'al Yisrael" which accomplishes the goal of recalling the Exodus at night, need not be said at night proper, for 1) the obligation to recall it at night is not learned from the word "night" but from an extra word in the verse (כל ימי חייך -- הלילות), 2) we see from the case of reciting the nighttime Keriat Shema after dawn that "Ga'al Yisrael" is said, so it can certainly be said after sunset before nightfall;
the blessing of "Yir'u Eineinu" and its associated verses are but a custom so we need not be particular about their timing.

He does not once mention the blessing of Hashkiveinu. Moreover, he interjects after discussing the blessing "Ga'al Yisrael" to note that one shouldn't think that just as between dawn and sunrise is considered, at least if forced to, both a time of rising and a time of lying down (and hence either the morning or the nighttime Keriat Shema (and either the morning of nighttime blessings of Ga'al Yisrael) can, at least if forced to, be recited then), that so too between sunset and nightfall has the same status. Rather, he says, that between sunset and nightfall isn't a time of lying down for anyone and thus even if forced to one cannot recite the nighttime Keriat Shema then.

It seems obvious to me that according to this (and at least according to Tosfot as opposed to Rashi, above) if Hashkiveinu is omitted between dawn and sunrise because it is not sufficiently a time of lying down, all the more so it should be omitted between sunset and nightfall, which would not be considered a time of lying down at all.

So my question is: does Rabbeinu Yonah endorse saying Hashkiveinu between sunset and nightfall, and if so, on what basis? If that basis works only according to an opinion we don't rule like (eg. Rashi above about "the end of the 'lying down' period"), has anyone discussed the applicability of Rabbeinu Yonah's ruling (presented in the Shulchan Arukh OC 235:1) to us in light of that?


texts: Could Yonah's "whale" have been a whale?

texts:
Just prior to the start of Yom Kippur this year, a young child corrected me when I mentioned Yonah's whale and said that, "it wasn't a whale; it was a Dag Gadol."

I had to admit, this was good teaching on the part of the teacher.  Or was it?

I understand that today's classification of animals categorizes a whale not as a fish but as a mammal.  But does this mean that Yonah's "Dag Gadol" necessarily wasn't what we would today call a whale?

I don't mean to ask for a definitive answer as to what species of sea creature swallowed Yonah.  I am just trying to find out if anyone has written anything convincing (or widely accepted theologically), of which I'm unaware, that states, "No, it was not a whale; it was a Dag Gadol."


texts: Why is there no Gemara for Pirkei Avot? I can hear why Bavli has no Zeraim, and Yerushalmi has no Kodashim. But Pirkei Avos should have the most Gemara of all!


texts: Why does 14 connect positive and negative commandments?

texts: Seeing that there are 248 mitzvos aseh positive and 365 mitzvos lo taaseh negative, I heard someone note both add together to give 14: 3-6-5:14 and 2-4-8: 14. Is there a connection between that number and the two aspects of mitzvos?


texts: Why Use Of Torah Crown Only By Shabbos/Yom Tov Shachris?

texts:
Many Shules place the Torah's crown on the Sefer Torah only by Shabbos/Yom Tov Shachris, why is that so?

Edit: I added Yom Tov as I agree with msh210's observation that it is also true on Yom Tov.


texts: Spouses in Tanach whose names start with the same letter?

texts:
This is one of those parsha sheet trivia questions:  There are six couples in Tanach where the names of the spouses start with the same letter.  Who are they?

I've got five of them, but I can't think of the sixth.  Any help?

אחאב & איזבל
אחשורוש & אסתר
עשו & עדה (Genesis 36:10)
אהרון & אלישבע (Exodus 6:23)
נח & נעמה (According to Midrash, quoted by Rashi on Genesis 4:22)


texts:
After struggling with the angel Yaakov wanted to know what the angel's name was (Bereishit 32:30):

וַיִּשְׁאַל יַעֲקֹב, וַיֹּאמֶר הַגִּידָה-נָּא שְׁמֶךָ, וַיֹּאמֶר,
לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי; וַיְבָרֶךְ אֹתוֹ, שָׁם
And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" And he blessed him there

The angel doesn't tell him a name because angels' names change (Rashi):

למה זה תשאל: אין לנו שם קבוע, משתנין שמותינו, הכל לפי מצות עבודת
השליחות שאנו משתלחים:
Why is it that you ask: (Gen. Rabbah 78:4) We have no permanent name.
Our names change, (all) according to the service we are commanded [to
do] in the mission upon which we are sent

What is the reason that Yaakov wanted to know the angel's name in the first place and what would Yaakov have gained in knowing it? The angel's answer is strange; by the angel's logic should no angel have a name? Although angels may not have a permanent name couldn't Yaakov have been asking the angel for his current name (i.e. concerning his current mission) and if so why did the angel not reveal the name? This implies that Yaakov was enquiring for the angels fixed name, which he didn't have. If so, why did Yaakov think that the angel had a permanent name?!


texts: Saying "Elokim" when not referring to Hashem

texts:
People often say "Elokim" instead of "Elohim" when speaking in order to avoid taking God's name in vain. I have observed, however, that some people always substitute the word "elokim" for "elohim" even if they are not specifically talking about Hashem. For example, I have heard the posuk quoted,

לא יהיה לך אלוקים אחרים על פני
You shall have no other gods before me

I also have often heard the word "keil" substituted for "eil" when the word does not refer to God. Is this an error on the part of the person speaking, or is there some real reason why one should substitute these words?
In Likutei Sichos 22 page 453, the Lubavitcher Rebbe writes

מורגל בפי העולם לומר אלקים אחרים (בקו"ף, אף שמדובר בעבודה-זרה). ואולי יש לקשר עם פירוש הרמב"ן דברים (כא, כב) כנען כו' שחשש כו

I take this to mean that this is a widespread custom, and he makes a possible connection to something from the Ramban.
Clarification: The Ramban that is quoted comes from Ramban's commentary to Deuteronomy chapter 21, verse 22.


texts:
In Pesachim 23a, the gemara (in the name of Rav Papa) derives from Numbers 18:27 that the prohibition of terumah to non-priests only applies to eating and drinking, but not to other forms of enjoyment. The example given in the gemara pertains to the mishna in Eruvin 3:1, to the effect that a yisrael can use terumah for his eruv.

According to this article at Virtual Beit Midrash, this statement in the gemara has been understood to mean that terumah is only forbidden for consumption by yisraelim, but not for regular enjoyment (מותרת בהנאה לזרים). As the author of the article (ר' מתן גלידאי) makes clear, this ruling created problems for the rishonim, concerning how to align it with the mishna in Terumot 11:9. There, the mishna makes clear that kohanim may feed their animals terumah, but that yisraelim cannot. If there is no prohibition of deriving enjoyment from terumah, why would a yisrael be prevented from feeding it to his livestock?

The resolution acc. to that same article, which was proposed by Rabbeinu Tam, is to the effect that the Torah permits yisraelim to enjoy terumah, but forbids them from any form of enjoyment that results in the eradication of that terumah (הנאה של כילוי). This explains why a yisrael would be forbidden from feeding his livestock with terumah, as well as why the mishna in Terumot 11:10 would permit his burning terumah for the public good - as long as it was with the permission of a kohen.

But how does it align with the mishna in Terumot 10:4? There, the mishna speaks of somebody lighting his stove with cumin of terumah (תנור שהסיקו בכמון של תרומה). The discussion as to whether or not bread cooked upon this stove is permissible for consumption is one that pertains to the separate issue of whether or not aroma is a tangible substance (ריחא מילתא היא), but so far as the actual burning of the cumin is concerned, the following is what the Bartenura has to say:

  ואי משום דהוסק התנור בתרומה, אין איסורה איסור הנאה

  And concerning the fact that he lit the stove the stove was lit with terumah, its
  prohibition is not a prohibition of enjoyment [but only of
  consumption].

How does this align with the prohibition of הנאה של כילוי, as expressed by Rabbeinu Tam?

--

To compound this problem, both opinions are brought (contradictorily) in Kehati's peirush on the Mishna. In his commentary on Terumot 10:4, he quotes the Bartenura as follows:

  ומה שהוסק התנור בתרומה אין בזה איסור, שאין התרומה אסורה לזרים בהנאה
  אלא באכילה בלבד

  And concerning the fact that he lit the stove the stove was lit with terumah, this is
  not prohibited, since terumah is not prohibited to non-priests when it
  comes to enjoyment but only when it comes to eating [and drinking].

Later, however, in his introduction to Terumot 11:10, he explicitly declares the following:

  ואף על פי שתרומה אינה מאיסורי הנאה, ומותרת היא בהנאה לזרים, מכל מקום
  הנאה של כילוי, כגון בענייננו שההנאה באה משריפת התרומה, אסור היא לזרים

  Even though terumah is not of those things that are forbidden from
  enjoyment, and is permitted for the enjoyment of non-priests, the
  enjoyment that comes from eradication (הנאה של כילוי) - such as is
  found in this instance, in which the enjoyment comes from the burning
  of terumah - is forbidden to non-priests.

--

In summary, the two ways of putting this question are as follows:

If yisraelim are allowed to enjoy terumah so long as they do not destroy it, why does the Bartenura suggest that burning it (in Terumot 10:4) is okay?
How can Kehati explicitly say that burning terumah (in Terumot 10:4) is okay, but then say no less explicitly (in Terumot 11:10) that burning terumah is impermissible?


texts: What was the primary motive for using a chazzan who is musically skilled?

texts:
O.C. 53:4 says that one of the requirements for a "proper"  shaliach tzibbur (shat"z) is that he have a "pleasant voice". (There are other qualities included.)

53:5 states that if one cannot find all the qualities for "proper", one should choose someone who is wise and has an abundance of good deeds. Rama adds that if they find an aged ignoramus who has a pleasant voice, and the people prefer him, they should use him.

I'm uncertain if the term "pleasant voice" equates with "musical skill" meaning at the least, the ability to sing on tune.

In much of Europe, esp. Vienna, they trained chazzanim in musical ability. Many of these "professional" chazzanim immigrated to the U.S., and many shuls specifically hired such chazzanim. This practice was quite common in U.S. shuls until about approximately 30 years ago, when it rapidly declined.

Considering that O.C. does not specifically mention that the shaliach tzibbur needs to be a "musical maestro", what was the main motive for training chazzanim to incorporate musical talent and for shuls to seek out this quality in a shaliach tzibbur? Was its motive to get the congregation more involved in joining in the prayers (which seems to contradict the true meaning of a "shaliach" which implies that he is appointed as your "messenger") or motivated by a career choice so that such people would be more likely to be hired by a shul?


texts: When are placemats needed when eating, and why are they needed?


texts: What's the difference between אניה and ספינה in Jonah?

texts: In יונה 1:2–5, the boat Yona is on is referred to generally as an אניה. But in verse 5, Yona goes down to a side room of the ספינה. The commentaries seem to treat the words as synonymous: they don't comment on the difference, and use either words where the verse used the other. What, if anything, is the difference here between אניה and ספינה, and why does each appear where it does?


texts: Meaning of grammatical gender in Hebrew for inanimate objects

texts:
For English (and many other languages) grammatical gender in Hebrew constitute a serious problem: how come that in Hebrew a book (ספר - ספרים) is masculine and a lamp (מנורה - מנורות) is feminine?

Do the interpreters of the Torah explain what was the divine thought behind the fact that the Biblical Hebrew assigns genders to inanimate objects?

For example, the Gemmorah in Kiddushin (2-3) discusses different nouns that appear to be both masculine and feminine in the Torah (דרך, שמש, מחנה), but it does not say why do they have genders, to begin with.


texts: What is the halachic source for Achdut Yisrael?

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The concept of Achdut Yisrael is often addressed from a spiritual and emuna perspective - for example the 4 minim being symbolic of achdut yisrael.

In this respect I ask 3 separate yet related questions:

Is there a halachic source/ mitzvat aseh/ derabanan for "achdut yisrael"?
Is there a halachic source/ mitzvat aseh/ derabanan  to be individual within shevatim and minhagim - behezkat - "Ish be'diglo" ?
Would "Lo titgodadu" be a mitzvat lo taaseh for not being mekayem achdut Yisrael?


texts: Seeking conversion programmes in Israel for women

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EDIT:

Wow, it has been a while since I created this post on here! Since I created this post, four years have passed and I am now 22 years old and am in my third year of university. I changed university degrees (no longer studying Hebrew, but instead International Relations with Political Science). I have been involved more in the Jewish community in the UK, and I finished a Conservative conversion- from which I took the Hebrew name Eliana Yocheved bat Avraham v' Sarah. I also keep kosher and am shomer Shabbat- at least according to Conservative standards.

Meanwhile, I had no such "luck" with the Orthodox beit din here because I have still not been able to start the process as a student.

I have however had the opportunity to visit a couple of communities in my city; I have been to two Sephardic shuls, and have been recently attending my local Orthodox shul. I have been in contact in particular with the rabbi from that shul, and on a shabbat a few weeks ago we recently spoke about conversion. He informed me that I can keep attending, and then after a while we will speak more about the matter. I have happily accepted that plan, and will keep at it. But even so, as for formally starting the process, it still is not something that is possible for me.

Some rabbis and other converts have advised me for this reason to possibly consider going to Israel in future. This is an option that might be open to me because I will be able to make Aliyah as of next year because of my conversion. However, if conversion there is not possible I would not mind just being able to study in Israel at a seminary for a short time.

Does anyone have any suggestions?


texts: What is the importance of the tallit during prayer?

texts: What is the difference whether one wears a tallit or not during תפילה (prayer/worship, sacred service)?


texts: David Hamelech - Definitive and Comprehensive Study of His Persona - Sources?

texts: What is the most comprehensive book ever compiled on his life, writings, persona and historical events, either in Hebrew or English from a scholarly and spiritual perspective?


texts: Non-Jew using a Jew's stuff for idol worship

texts:
It is forbidden for Jews to benefit from anything used for avodah zarah (idol worship). (Rambam Hilchot Avodah Zarah 7:2) In halacha #4 there, he gives the rules for when something becomes classified as avodah zarah:

An idol belonging to a non-Jew immediately becomes forbidden
An idol belonging to a Jew doesn't become forbidden until he worships it
Other items used in the service don't become forbidden until they are used for idol worship

What if a non-Jew takes something belonging to a Jew, and uses it for idol worship (whether an idol itself or things to be used in the service), against the Jew's wishes? Does it then become forbidden to the Jew?

What about if the Jew and idolater jointly own something (let's say a building) and the idolater uses it for idol worship (still against the Jew's wishes)? Even if we say in the previous case (and i have no idea if we do or don't) that he can't forbid it to the Jew because it isn't his, here the idolater does have partial ownership of the item.

The purpose of this question is the current struggle to keep the status quo at King David's tomb. If the Christians essentially take over the complex, some are saying that this will give it the status of a church, which is forbidden to Jews. Hence the question: if they take and regularly use the building (against the wishes of the Jews who are there), does that make it forbidden?


texts: Looking for biographical information about R. Avraham Halevi Fattal

texts:
I'm writing something for which I need a capsule biography of him. So far, about all I know is:

He is the father-in-law of (יבלח"ט) R. Ovadiah Yosef.
He was an important figure in the Syrian Jewish community in Jerusalem.
He passed away on 19 Tammuz 5741.

Anyone know where else I can find useful information?


texts: Receiving financial benefit to give maaser money

texts:
Is there any problem with receiving money in exchange for giving maaser or tzedeka to a particular person.

For example Reuvan has $1000 maaser and Shimon comes to him and says "give the money to levy and I'll give you a $100"

Or if levy himself comes and says "give me the $1000 and I'll give you $100".

Is it permitted to accept the money?

Even further may a person advertise himself that he has a $1000 of maaser to give away and he'll "sell it" to anyone for $100.


texts: Can one eat together two salads with onions (charif) cut with different knives?

texts:
Two salads have been prepared and both have raw onions. One salad was prepared with meaty utensils and the other prepared with dairy utensils. The onions were chopped with their respective knives. All the other ingredients are parve.

The utensils, knives and anything else used in the preparation were all completely clean. Let's assume that they were not used in the last 24 hours for dairy/ meat and therefore not ben yomo.

Can the two salads be eaten together?


texts: Why are there 64 permutations of the arrangements of tefillin scrolls?

texts:
There's a story that Rabbi Chaim of Volozhin once asked the Vilna Gaon if he should wear Rabbenu Tam tefillin, to which the Gaon replied that to cover all doubts one would have to wear 64 pairs a day.

Does anyone have a source for this or knows how the Gaon arrived at that number?

Also, why would it not be 4 factorial?


texts:
Where was this insight originally brought down from?

  י = יצחק, יעקב
  ש = שרה
  ר = רבקה, רחל
  א = אברהם
  ל = לאה

The earliest work I could find was

שני לוחות הברית

But I'm not sure if it was originally thought by this Great Rabbi [השל"ה הקדוש] (earliest work I could find with it mentioned) or was it brought down originally from somewhere else. I find this insight to just be too good to be overlooked and then discovered till 16 or 17th century although it is possible this Great Rabbi did indeed originally discover it. It was mentioned in other sources as well without a reference which is why I am also further questioning it. The Midrash Rabbah has numerous acronyms but I have searched there and not found this one in there.


texts:
What are the parameters for the curse of "Haporeitz Gader Yenashcho Nachash - One who breaks a fence should be bitten by a snake"? (Koheles, Avodah Zara 27b)

What kind of halachos does this apply to?
Does it apply if the action is done in private?


texts: Why the different wording for the three proofs atop שבת דף מ ע״א?

texts:
The Bavli, Shabas 40 amud 1, cites a disagreement between Rav and Sh'muel. It then brings three proofs to Sh'muel's view. Each proof quotes what appears AFAICT to be a b'raysa, and each proof is introduced differently from the way the others are:

  חמין שהוחמו מע״ש רב אמר למחר רוחץ בהן כל גופו אבר אבר ושמואל אמר לא התירו לרחוץ אלא פניו ידיו ורגליו מיתיבי חמין שהוחמו מע״ש למחר רוחץ בהן פניו ידיו ורגליו אבל לא כל גופו תיובתא דרב אמר לך רב לא כל גופו בבת אחת אלא אבר אבר והא פניו ידיו ורגליו קתני כעין פניו ידיו ורגליו תא שמע לא התירו לרחוץ בחמין שהוחמו מע״ש אלא פניו ידיו ורגליו ה״נ כעין פניו ידיו ורגליו תניא כוותיה דשמואל חמין שהוחמו מע״ש למחר רוחץ בהן פניו ידיו ורגליו אבל לא כל גופו אבר אבר ואצ״ל חמין שהוחמו בי״ט

As you see, the first proof is introduced with "מיתיבי", the second with "תא שמע", and the third with "תניא כוותיה דשמואל". Why?


texts: Can the accidental killer of a relative kill himself?

texts:
If a person kills his relative unintentionally, can he also be considered a goel hadam (blood avenger) for the victim (since the victim is his relative)? In which case, he should have permission to kill the accidental killer - i.e. himself.

If this doesn't work, why not? (Please provide sources).


texts: Online chumash with kometz katans indicated

texts: Is there a free site online that has a chumash online with kamatz katans indicated?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.