texts: PTIJ: What's wrong with how the Ba'al Koreh pronounces Haman's name?

texts:
Every time the Ba'al Koreh makes a mistake, those present clop on the Bimah once at the end of the Passuk, to signal to the reader that he messed up. So what's wrong with how the Ba'al Koreh pronounces Haman's name?
Why does everyone bang whenever he reads "Haman"? Are we all saying it wrong?

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


texts: How to create a Seder to accommodate a large age/education range?

texts:
My family came across an interesting problem at tonight's Seder: My dad, the leader, attempted to write a Seder that attracted everyone at different times, but the actual result ended up as a particularly bad Seder beyond the norm. Here are some details:

The cousins' ages: 18, 16, 14, 12, 9, 7
18 and 16 have had an excellent Jewish day school education, and the rest haven't had more than a Sunday school-level education
The families of 7/9 and 12/14 traditionally leave after Tzafun, which I'd assumed was out of the youngsters' exhaustion but now seems like an active decision out of a lack of interest in Barech/Hallel/Nirtzah

Here are the shticks that my dad tried to execute throughout the Seder:

Seder bingo - everyone got a piece of paper with a 5x5 board listing various elements of the Seder. The first person to make bingo by crossing off squares as their words got said over the course of the Seder (and get us to guess all 5 of their things, without using the words themselves) won the coveted prize of being first in line for dinner. We got a first and second place winner, but then it fell apart when everyone got bingo during the Ten Plagues.
Kid-oriented Magid - my dad's traditional Magid m.o. is to get the kids to fill in the blanks. Two problems: The 7- and 9-year-olds were too shy to contribute even the things that they did know, and the 12-year-old went off on a heavily Prince of Egypt-inspired summary of the start of the story, in which everyone else pretty much was able to zone out.
Modern problems - after removing the 10 drops from Kos Sheini, my dad had everyone go around and list a modern problem, and we'd remove another drop for each one. The 12-year-old thought it'd be funny to name explosive diarrhea as a problem facing the world today.
Mini-debates - at various points in the Seder, my dad asked for volunteers and assigned each of them a position to defend in 30 seconds before opening up a vote on who had the best argument. The kids had no involvement whatsoever.

Basically, our problem is this: How do we keep everyone engaged at the same time? Even the adults ended up in side conversations during the kid-oriented bits, and in a post-Seder "debriefing" held by those of us who stayed till the end acknowledged that my dad's role was more "traffic cop" than "Seder leader" tonight. Ever since he'd started planning this year's sdarim, he'd had the idea of maybe doing something different tomorrow night, since it's the exact same crowd who already did all the traditional stuff tonight.

What can we do at tomorrow's Seder that'll hold everyone's interest? For what it's worth, we're Reform, so hardly anything is off-limits. Our debriefing didn't come up with any solid ideas, so any and all suggestions are welcome!


texts: Didn't have enough fasters at the beginning of the service, now do (or might): do you change over to the fast-day liturgy?

texts:
On a public fast you only do the liturgical changes (like Avinu Malkeinu) if you have at least six actual fasters present.  If you don't have that quorum at the beginning and therefore start doing a regular weekday service, and then more people come in, do you change over?  What about if you had already begun the torah service with the regular daily reading (assuming the fast day was also a torah-reading day in its own right, like today was)?

Does it matter if there is uncertainty about the new arrivals, so you don't know if you definitely have quorum now?

(This happened at the shacharit I attended today, though not during the torah service.)


texts: What does the Mishnah Berurah in 1:17 mean

texts: The Mishnah Berurah in 1:17 cites the Shelah Hakodesh, who says that on shabbos and yomtov we do not recite the teffilah of yehey ratzon since we don't bring a nedaveh on shabbos.  But is this going on the yehey ratzon of the tamid, and if so how can one bring a tamid as a nedaveh?


texts: How should an employer respond to a government policy requiring abortion coverage?

texts:
There is a recent controversy in the United States regarding whether the Federal government can compel employers, including religious employers, to pay for contraception.  Although this may not be objectionable to most religious Jews, who do not consider contraception to be equivalent to abortion, Catholics (who do consider it to be abortion) have objected to the new law rather vociferously.

What if some future policy would require employers to pay for actual abortions, by whatever definition would be considered as prohibited halachically?

How would a religious Jewish employer be required, by Jewish law, to respond to such a law?  Is it permissible to subsidize someone else's transgression of such a grave prohibition?  If such a law were to come into effect, would a Jewish school be required to either violate the law or shut down the school?


texts:
I'm asking according to Ashkenazi leining. The trop mark i have trouble with is the munach. It has two different sounds - a sort of "shaky" sound when it's on its own, and a sort of nothing sound when it is in the middle of a sequence.

A sequence goes like this: מהפך פשטא מנח זקף-קטן; מֵרְכָ֥א טִפְּחָ֖א מֻנַּ֣ח אֶתְנַחְתָּ֑א; מֻנַּ֣ח רְבִ֗יע.

A standalone munach looks something like: מֻנַּ֣ח | מֻנַּ֣ח רְבִ֗יע; מֻנַּ֣ח מֻנַּ֣ח פָּזֵ֡ר.

Those are all easy.

My problem is with something like this: מַהְפַּ֤ך פַּשְׁטָא֙ מֻנַּ֣ח מֻנַּ֣ח זָקֵף-קָטָ֔ן. How do you pronounce each munach? Sometimes i pronounce them both as if they are in the sequence; sometimes i'll make the first on its own and the second connected to the קטן.

How about this one? מֵרְכָ֥א מֻנַּ֣ח אֶתְנַחְתָּ֑א. That's pretty confusing for me.

Or מֻנַּ֣ח זַרְקָא֮ מֻנַּ֣ח מֻנַּ֣ח סֶגּוֹל֒?

מֻנַּ֣ח | רְבִ֗יע. Do i treat the munach as on its own, because of the psik, or is the psik just so i don't slur the words, and the trop is connected?


texts: Standing/Sitting on Motzei Shabbat for Vihi Noam and Uva LeTzion

texts:
I have noticed that some people are particular to stand on Motzei Shabbat for Vihi Noam and Uva LeTzion, whereas others are particular to sit.

Is this really something significant?
Whose opinion is it that a person should stand, and which groups (typically) follow that opinion?
Whose opinion is it that a person should sit, and which groups (typically) follow that opinion?


texts:
The first mention the torah makes of wine and vineyards is in Gen 9:20-21, when Noach plants a vineyard and then gets drunk on wine after the flood.  What prompted him to plant a vineyard as, apparently, his first agricultural project, and did he know that he would become intoxicated?  Or was that result an accident and alcohol was previously unknown in the world?

Rashi says (on 9:20) that he brought vine branches into the ark with him, suggesting that grape vines weren't new, but that doesn't answer the question about the intoxicating effects.  (Maybe previously they only ate the grapes and didn't ferment them.)


texts:
I have heard that the highest potential for kedusha and the highest potential to experience or perceive yichud Hashem is during relations.

1- Is there a source for this idea?

2- Assuming that this is true, what is the explanation behind the idea?


texts: Verse, word and letter statistics for Genesis

texts:
I'm trying to find out correct verse, word and letter statistics for Genesis. Some sources say that Genesis should have:

1533 or 1534 verses
20614 words
76064 letters

I'm not totally aware where these numbers are based.

To compare current variations of the Genesis I'm using four different text corpuses found from: www.unboundbible.com

namely: Hebrew Modern, Aleppo Codex, Westminster Leningrad Codex, BSH

Corresponding statistics calculated by computer are:

Hebrew modern

1533 verses
20613 words
78069 letters

Aleppo Codex

1533 verses
20230 words
78131 letters

Westminster Leningrad Codex

1533 verses
17763 words
78141 letters

BSH

1533 verses
17731 words
78057 letters

So it looks like verses are same for all editions, but why 1534 is mentioned sometimes?

Words and letters alter quite a lot. Hebrew modern edition seems to have closest correspondence. So my main question is if someone can identify where comes one word and 5 letters difference between Hebrew Modern and alleged "exact" numbers from unidentified source.

Note that Hebrew modern edition has one word less than 17064 but five letters more than 78064!

Update:

I found a site with other stats: https://sites.google.com/site/interlinearpentateuch/bible-statistics

Locating Masoretic Text and Samaritan Pentateuch it looks like Hebrew modern is very close to Masoretic Text.

Masoretic Text

1533 verses
20612 words
78064 letters

Samaritan Pentateuch

1533 verses
20899 words
79415 letters


texts: In Moshiach's times will we fast on Yom Kippur

texts: When Moshiach arrives and the Beis Hamikdash is Rebuilt and the Avodah starts again will we be required to fast on Yom Kippur? (please provide sources for your answers)


texts:
Why is Pesach 7 days if the Jews left Egypt on the first day of Pesach?

Looking for answers with sources please- thanks!


texts: Why do certain cloth combinations become susceptible to tumah while others don't?

texts:
In Keilim 27:3, we see the rule for when a clothes item becomes susceptible to tumah when it's made of different materials, each with a different minimum size to be susceptible to tumah.

הָעוֹשֶׂה שְׁנַיִם מִן הַבֶּגֶד וְאֶחָד מִן הַשַּׂק, שְׁלָשְׁתָּן מִן הַשַּׂק וְאֶחָד מִן הָעוֹר, אַרְבָּעָה מִן הָעוֹר וְאֶחָד מִן הַמַּפָּץ, טָהוֹר. חֲמִשָּׁה מִן הַמַּפָּץ וְאֶחָד מִן הָעוֹר, אַרְבָּעָה מִן הָעוֹר וְאֶחָד מִן הַשַּׂק, שְׁלֹשָׁה מִן הַשַּׂק וְאֶחָד מִן הַבֶּגֶד, טָמֵא. זֶה הַכְּלָל, כֹּל שֶׁחִבֵּר לוֹ מִן הֶחָמוּר מִמֶּנּוּ, טָמֵא. מִן הַקַּל מִמֶּנּוּ, טָהוֹר:
If one made up a piece of material from two handbreadths of cloth and one of sack-cloth, or of three of sack-cloth and one of leather or four of leather and one of matting, it is not susceptible to uncleanness. If the piece of material was made up of five handbreadths of matting and one of leather or four of leather and one of sack-cloth, or three of sack-cloth and one of cloth it is susceptible to uncleanness. This is the general rule: if the material added is subject to greater restrictions it is susceptible to uncleanness, but if the material added was subject to lesser restrictions it is not susceptible. [from Sefaria]

This follows up 27:2, where we learn that cloth (בגד) becomes susceptible to tumah at a size of 3 handbreaths x 3 handbreaths, sack-cloth (שק) at 4x4, leather (עור) at 5x5, and matting (מפץ) at 6x6. In our mishnah (27:3), we learn that a more stringent material can help make up the minimum size of a less stringent material, but not the other way around.
The Bartenura's commentary, however, limits this to the combinations mentioned in the mishnah, which are combinations of adjacent materials in the list of cloth, sack-cloth, leather, matting.

ודוקא כסדר הזה הכתוב במשנה מצטרפין לקל שבהן, הבגד והשק, השק והעור, העור והמפץ. אבל בגד ועור, או בגד ומפץ, או שק ומפץ, אין מצטרפין, דהמחברן בטלה דעתו אצל כל אדם. ומיהו לעשות מהן טלאי על גבי מרדעת של חמור, כולן מצטרפין, דמאיזה מהן שיקצע טפח ויעשה אותו טלאי למרדעת של חמור, מצטרף, דאינו מקפיד לשם אם הוא משני מינים:
And they combine specifically in the order mentioned in the mishnah... but [the other combinations] do not combine, since the intention of the one who joins them is irrelevant in the face of people's usual intentions (בטלה דעתו אצל כל אדם). But when making a covering for a donkey's saddle, they all combine, since one can cut off any handbreath [squared] piece from the [combined] material and make a covering for a donkey's saddle, it combines since one doesn't mind if [the material] is of two different types.

I don't understand the reasoning for limiting the combinations. We might infer from the last sentence that people don't care if there are two types of material in their saddle coverings that people do care (in the first clause) if their other cloth-like objects are of two materials; but then why do even two adjacent materials combine, if the result is of two different materials? What is the Bartenura's source for his explanation?


texts: Where in Shas was the psak din of Rabbi Meir vs. Rabbi Yehuda accepted?

texts: I think I remember that, in disputes between Rabbi Meir and Rabbi Yehuda, we follow Rabbi Yehuda except in two occasions. Is this correct and where are these two instances?


texts:
Can an Orthodox frum woman who keeps tziniut ride a motorcycle?
If yes, then what type of clothes should she wear to keep her tzniut (knees covered with skirt).


texts: This is on the RamBam isurei biah Chapter 15 - Halacha 25...Asufi of possible Gentile lineage?

texts:
It is stated in Rambam Isurei Biah - Chapter 15 - Halacha 25:

  When an asufi is found in a city inhabited by gentiles, whether the majority are gentiles or the majority are Jews, the child is considered as gentile of indefinite status with regard to his lineage. If he consecrates a woman, she needs a bill of divorce because of the doubt. If someone kills him, he is not executed for doing so.

My question is, if this person ended up marrying a Jewess of non-doubtful status, is the child a safek asufim? Is a safek asufim a sfake sfaka and permitted to marry into the kehila?

And also in the related Gemara (final perek Kiddushin), it lists several indications where the asufi would be considered kosher (i.e., if he had milah already, etc.). If someone had a relative three or four generations removed and such details have been obscured, would this also be a sfake sfaka?


texts: I'm reading the Artscroll biography Reb Elyah. It mentions that he completed a six year Teshuva process known as Hakanah, which includes almost constant fasting and other acts out of love for Hashem, as well as a year long Taanis Dibbur, a fast from speech. I want to know if there are any more details I can find about Hakanah, as well as the sources behind it.


texts: Should I say the Bracha ברוך...שככה לו בעולמו when I marvel at fall foliage?

texts:
Follow up on Bracha on beautiful people:

The beauty of fall foliage is sometimes stunning. The beauty of foliage is "general" meaning that I see a hill with a group of trees and the whole group together is beautiful.

Can I make the bracha ברוך...שככה לו בעולמו on this entire group? Can I make this bracha on a single tree that I randomly choose even though looking at a single tree doesn't leave me with the "beautiful" impression as the group does? What if I see this view from a distance and can't specify 1 tree?


texts: Can one adopt a non-Jewish child and not convert him/her?

texts:
Take this hypothetical situation:

A Jewish couple which has fulfilled the requirements of peru urevu wants to adopt an additional child but (perhaps due to the immense cost of Jewish day school) does not want the child to be halachically defined as a Jew.

Is this allowed?


texts:
In Parashat Vayeira Lot is instructed (Bereishit 19:17) ''אל תביט אחריך'' not to look to the back of him while Sodom is getting hit. It turns out that Lot's wife looks back and turns into a pillar of salt.

The question is why when the Posuk (Bereishit 19:26) says that she looked back it says ותבט אשתו מאחריו meaning she looked to the back of him rather than ותבט אשתו מאחריה which would mean that she looked to the back of herself (as if the Issur was for her to look to the back of him rather than to her own back which is difficult to understand)?


texts: Where can I find a poster of the Davidic Dynasty?

texts: Does anyone know where I can find a poster of the Davidic Dynasty? I have looked online at poster web sites, but I have not been successful.


texts: There seems to be plenty of websites that offer online conversion to Conservative Judaism. Are these real? Has anyone done this? Is it a scam?


texts:
Who knows two hundred sixty-one (261)?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept the what I think is the "best" answer.

Move on to the next number.


texts:
What are the Jewish customs on sex education of children or teens? How is it done, and at what age?

Or is it completely avoided until marriage?

Are they taught what it means for example a man can not sleep with a man, Yehuda and Tamar...?

Books or sources on the subject?


texts: If a Kohen had a relationship outside marriage with a Jewish-born, non-divorced woman, is his son a Kohen? I mean that the woman is not currently married (either single or a widow) and the child is the product of this union.


texts: Why do aliyos end with a different tune?

texts: The communal Torah reading is divided into aliyos, sections read (originally and still in some places by, otherwise) on 'behalf' of distinct people, in succession. The Torah is read in a tune, and each verse ends with the same tune — except that, in most synagogues I've been in, the final verse of each aliya ends with a different tune than other verses do. Why the change?


texts:
The custom is for the Chevra Kadisha to name a baby who dies before being named.

What names are customarily used in this sad scenario?


texts: Why does the gemara record an "Ileima" suggested answer?

texts:
Sometimes to answer a question the gemara will start out by saying "ileima...".
The structure of such an answer is as follows:

"If you want to answer this way, you can't for such and such a reason, rather the answer must be this".

If the initially suggested answer is known to be incorrect, why even suggest it in the first place?


texts: Is Tzelafchad mentioned in Bamidbar 27:1 the same man in Bamidbar 15:32?

texts: In Bamidbar 27:1 we read of the daughters of Tzelofchad, who requested an inheritance. I heard an oral teaching that this was the same person (Tzelofchad) as mentioned in Bamidbar 15:32, who was guilty of collecting sticks on Shabbat, which resulted in his stoning. Although I have not been able to find a source connecting these two. Can someone confirm or refute?


texts: Why do some shuls have the Rabbi facing forward?

texts:
When I lived in South Africa, every shul I ever went to had the Rabbi's seat facing the congregation. From what I've seen in other shuls in the USA, UK and Australia, the practice seems universal; the reason is already given by this answer.

So it was a surprise to me when I made aliya to find that many shuls in Israel have the Rabbi facing forward. Curiously, from my empirical observations, it appears that the split is along political lines; the Dati Leumi shuls have the Rabbi facing forward, while the Haredi shuls have him facing the congregation.

Is there a particular reason why this should be so? Like maybe a teshuva by Rav Kook or some other DL posek?


texts: Are there any halachic issues with apologizing to a past shidduch before rosh hashanah?

texts:
If someone feels that there might have been some wrong doing during a past shidduch and would like to apologize before judgement day, can one do so or should he/she just let it be?

The issues that come to mind is mostly being modest and not speaking with women unnecessarily. But in this case it is somewhat necessary.


texts: How are we to understand Malchi-Tzedek, non-Jewish priest of God?

texts: Malchi-Tzedek is a gentile priest who worships God.  I initially read this as just saying God is not exclusive (it says somewhere in Nevi'im that God also has covenants with other peoples), but today I read in Tz'enah Ur'enah that the priesthood was taken away from him and given to Avram because of the incident in Torah (because he blessed Avram before praising God).  This seems to suggest that, had people acted differently, Avraham might not have had the role he ended up having.  How are we to understand Malchi-Tzedek?


texts: Writing on the stones of the Western Wall

texts:
In a number of old videos of Jerusalem in the 1920's and 1930's, one who is paying attention can discern Hebrew words written on the very stones of the Western Wall.

What is the origin of this writing? What did it say? Did it have any religious significance (perhaps an earlier version of note-placing)? And when was this writing removed?


texts: Brachot that don't come from the Gemara?

texts:
I heard that the Bracha of "Hanoten Laya'ef Koach" ("Who gives strength to the weary") is not from the Gemara, and therefore should not be recited. However, the Vilna Gaon says that we still do say it.

Does anyone know where either of these sources could be found? And are there any other Brachot that this affects (i.e. Brachot that we normally say/are found in the Siddur that don't come from the Gemara)?


texts:
Vayikra 25:50-52:

נ וְחִשַּׁב֙ עִם־קֹנֵ֔הוּ מִשְּׁנַת֙ הִמָּ֣כְרוֹ ל֔וֹ עַ֖ד שְׁנַ֣ת
הַיֹּבֵ֑ל וְהָיָ֞ה כֶּ֤סֶף מִמְכָּרוֹ֙ בְּמִסְפַּ֣ר שָׁנִ֔ים כִּימֵ֥י
שָׂכִ֖יר יִהְיֶ֥ה עִמּֽוֹ׃ נא אִם־ע֥וֹד רַבּ֖וֹת בַּשָּׁנִ֑ים לְפִיהֶן֙
יָשִׁ֣יב גְּאֻלָּת֔וֹ מִכֶּ֖סֶף מִקְנָתֽוֹ׃ נב וְאִם־מְעַ֞ט נִשְׁאַ֧ר
בַּשָּׁנִ֛ים עַד־שְׁנַ֥ת הַיֹּבֵ֖ל וְחִשַּׁב־ל֑וֹ כְּפִ֣י שָׁנָ֔יו
יָשִׁ֖יב אֶת־גְּאֻלָּתֽוֹ׃

Translation (sefaria):

50 He shall compute with his purchaser the total from the year he gave
himself over to him until the jubilee year; the price of his sale
shall be applied to the number of years, as though it were for a term
as a hired laborer under the other’s authority. 51 If many years
remain, he shall pay back for his redemption in proportion to his
purchase price; 52 and if few years remain until the jubilee year, he
shall so compute: he shall make payment for his redemption according
to the years involved.

I was wondering why the Torah needed to write verses 51 and 52, as it seems self understood the message of the verse from verse 50 alone.
I was reffered to the Haamek Davar, although I do not understand his answer.
Could anyone either explain his answer or offer(/find) another?


texts: Can a rabbi conduct a marriage if the bride is already pregnant from the groom?

texts: Are there any prohibitions against or stipulations for conducting a marriage between a woman and the man who recently impregnated her, assuming they are otherwise fit for marriage.


texts: On the design of the current universe -- why did G-d let there be suffering in the world

texts:
PREAMBLE: I'm processing (thinking about) all the comments and will try to update the question shortly. Thanks.

A few weeks ago I was having a debate with born-again Christians (they were trying to convert me -- I'm not Jewish and am an atheist) and I put a question to them which I've often used in other similar situations and is one that is of genuine interest to me: why did G-d (for those who think he/she exists) design the current Universe the way he did -- given that there is so much suffering in the world?

The example I often use is one that is very disturbing to me: when the Nazi Dr. Josef Mengele was conducting experiments on human children by boiling them alive -- why didn't G-d immediately intervene? If I understand the faculties ascribed to G-d according to most religions, he/she has infinite power, wisdom, transcends time. Why did he not design a universe that for example had protection systems for the weak. Like in science fiction movies a force field would protect the weak from the tormentor. I'm using this phrasing to conduct a though experiment -- an alternate design could have been where there was no human suffering.

So the question: does Judaism address this question of human suffering? Would appreciate it if I could get some insights that can be understood by a layman like me.

Thanks.

Notes:

I realize that this may be related to the question on why G-d allows evil to exist like the one asked here -- but here is how mu question is different. One can suffer even in the absence of evil -- like say being burned in a car crash. On the the other hand a universe with safety mechanisms would prevent suffering even if evil existed.
Regarding the note that: it's really G-d's choice how he/she wishes to design the universe -- I would again assume that G-d, one who has compassion and love would not choose a Universe with suffering -- I mean I'm a mere defective mortal and given the choice, even I would not choose a Universe with suffering
On the note that it is irrelevant to those who suffer regarding what type of a universe they would prefer to live in (since they are not G-d) -- my submission would be that ethically (at least according to human ethics) the affectee, especially someone who is the lesser power-wise should have a say, especially since the suffer never really asked to be created or was given a choice in that matter and he/she has a frail existence vis-a-vis someone like G-d. So IMHO, yes they should have a say in the design of the Universe if they are going to be at the receiving end of suffering

Thanks.


texts: Within what time frame does one have to give maaser on a large sum?

texts: If someone suddenly has a large sum of money from a lottery or inheritance or gift, how much time does one have to disperse maaser money from that?


texts: Why does G-d carry out all the curses by Himself?

texts:
In Parashat Ki Tavo (28:15-on) Moses threatens the Nation with very descriptive curses. It starts from a distance:

  'וּבָאוּ עָלֶיךָ כָּל־הַקְּלָלוֹת הָאֵלֶּה וְהִשִּׂיגוּךָ׃ אָרוּר אַתָּה וכו

One would understand that without G-d's closeness and providence all the bad things will happen all by themselves.

But very quickly it turns personal:

  יְשַׁלַּח ה' בְּךָ אֶת־הַמְּאֵרָה
  יַדְבֵּק ה' בְּךָ אֶת־הַדָּבֶר
  יַדְבֵּק ה' בְּךָ אֶת־הַדָּבֶר
  יִתֵּן ה' אֶת־מְטַר אַרְצְךָ אָבָק
  יַכְּכָה ה' בִּשְׁחִין, etc

G-d Himself will orchestrate and carry out all the curses "עַד הִשָּׁמְדָךְ" until He will exterminate us totally.

In the Story of Exodus, it is stressed that G-d Himself came down to Egypt and performed the Exodus, He and not [even] an angel.

Why in the curses it is important that G-d Himself will curry them out personally and that will not happen "naturally"?


texts: The gemarah (succah 44a-b) indicates that we beat (or according to Rashi, wave) the arava on Hoshana Rabba, what is the symbolic or theological reason behind doing this?


texts: What should our response be to ancient scripts that mirror the Torah?

texts:
There are quite a number of ancient documents that have been found that (supposedly) predate the Torah, and yet they share many lines practically verbatim. If the Torah is truly divine, how could this be? Seems as if many lines were directly copied and borrowed from other, earlier works.

Another example of this would be that there have been ancient plans discovered that are almost exactly the design/layout of the Mishkan, but, of course, predate the Mishkan by quite a while. How, then, can the Mishkan be divine, as we would say that it is?

What should our response be to these sorts of issues?


texts: What is the source of a minhag not to boil a single egg?

texts: I have heard that some people have a minhag to prohibit boiling just one egg in a pot. What is the source or reason for this? Is this a kashrut concern, or something specific about eggs?


texts: Would a person be permitted to make a habit out of skipping Kabbalat Shabbat, and furthermore, would a shul be allowed to make this their official policy? (By "skipping", I mean not saying at all, whether in shul or at home.)


texts: What do I do if I do not have nice clothes to wear when visiting an Orthodox synagogue?

texts:
I would like to visit an Orthodox synagogue in my neighborhood.

Unfortunately, I do not really have any "nice" clothes to wear or even a kippah, nor do I really have the money to purchase such clothes at this time.

Would it be acceptable for me to come dressed in more simple clothing?

I have an old pair of black slacks, one white and one black button-up shirt and some decent black dress shoes that are not too badly scuffed up. I also have a beanie I could cover my head with. Would this be acceptable in an Orthodox congregation or am I better off not visiting until I have better clothes to wear?

Also a little background:

I am not a formal convert to Judaism. I am (half) ethnically Jewish, but from my father's side. My father was an ethnic Jew but my mother wasn't, so I therefore do not meet the halakhic definition of a Jew by birth.

I was never really raised in the Jewish way but I've always felt a strong connection with it. I have spent the last couple of years learning about Orthodox Judaism.

I do not know if I am fully prepared to undergo conversion yet, but I am trying to be more observant and learn as much as I can. I read Tehillim each morning, I try to abstain from eating non-kosher foods and I believe very strongly in G-d.

I feel compelled to visit a synagogue and consult with a Rabbi. Should I wait until I have better clothes to wear or should I just go as I am now? I am hesitant because it is a holy place and I do not want to disrespect it or its members.


texts:
Is one allowed to take medicine on shabbas to help prevent something?
Can one for example take tums before eating a meal because he knows he will get heartburn after?


texts: Car falls into my ditch- I'm not responsible?

texts: Halacha dictates that if someone were to dig a huge hole in the middle of the street and a car fell into it, he would not be responsible to pay for the damage to the car. The language of the Talmud Bavli is "בור פטור מכלים". My question is: Why is this so?


texts: What are the procedures for commissioning a pruzbul, e.g. in the greater Monsey, NY area? Are there local batei din or shul rabbis who do this? Can it be done online?


texts: Why no manuscripts of Talmud survive in the Arab lands?

texts:
http://halakhah.com/talmud/nezikin_h.html:

  ...Munich manuscript which covers the whole Talmud and dates from the year 1334. Alas, that that is the only complete manuscript of the Talmud in existence...

It is widely believed that Jews were tolerated much better in the Arab lands than in Europe.

How come no manuscripts of Talmud survived there?


texts: what is the brocha on a young nut in its shell?

texts: Young nuts are eaten together with their shells because they are soft and edible. What is the brocha on such a food?


texts: Why do mishnayot teach historical halachot?

texts:
Why are there mishnayot which discuss halachot of situations that occured in history and can never occur again?

As an example of this phenomenon, consider Nega'im 7:1:

  אֵלּוּ בֶהָרוֹת טְהוֹרוֹת. שֶׁהָיוּ בוֹ קֹדֶם לְמַתַּן תּוֹרָה...

  The following bright spots are clean: Those that one had before the Torah was given...

A further example that comes to mind is Zevachim 14:4-7.

Is this simply a case of magnifying and glorifying the Torah, or is there something more going on?


texts: Why does Rashi translate בירה differently in different places?

texts:
In some places, Rashi translates בירה as a "מגדל [גדול]", a "[large] tower" (Bava Kamma 61b, Taanis 16a). In other places he translates it as a "בית גדול", a "large house" (Bava Kamma 22a, Gittin 55a). In still other places, he translates it as a "טרקלין גדול", a "large palace" (Makkos 5a).

Why does Rashi translate the exact same word differently in different places? If he just means that a בירה is a large building, why doesn't he translate all of them as just that - a בנין גדול?


texts:
Update: After speaking to the person who originally asked the shailo I have since updated the question to reflect what their original kavana was.

When Yom Tov comes out Motzei Shabbos when we make Havdallah in Kiddush we then don't make a bracha on besamim. The reason being is because one doesn't need to do anything for the neshema yesira that is leaving because we have now the simcha of Yom Tov.

Someone asked if the same would apply by Motzei Shabbos Chol HaMoed. Does Chol HaMoed have a similar "simcha" at all like Yom Tov to say that one wouldn't need besamim. This person remembered a makor in Tosfos. Is there in fact any makor for this?


texts:
The Torah tells us that Adam HaRishon lived for 930 years. Is there a source that tells us for how long Chava (Eve) lived?

I have been unable to find any source that discusses how old Chava was when she was buried. However I have heard there is a Medrash that Chanoch buried Chava. According to Otzar Hayedios Chanoch was born in year 622 and died in the year 987. Perhaps this can help with finding an answer.


texts:
I have to admit that my phone is far smarter than me, and I am not "with it". So, I was surprised when a neighbor who is sending his kid to Israel told me that her kid needs a special "kosher" smart phone for use in his yeshiva.

When my kids went to yeshiva, the rule seemed simple. They weren't allowed to bring the phone into class. If they used it, it was confiscated and the school reported that they misbehaved. Sounds simple, I guess.

Apparently, something happened in the past ten years, roughly, and yeshivot are requiring a "kosher" phone. What is that about? Does it mean no web access at all; accessing specific web sites? No games? No apps at all, it's only for calls?

What makes this "kosher"? Is there a rav or Va'ad Harabanim certifying these phones? Are there different certifications? Who decides on the kashrut? Are there yeshivot or people that don't trust the kashrut of another smart phone? Are there specific brands or manufacturers that make such kosher phones? Do these cost more than other phones?

Sorry that I'm seemingly overloading the questions. This is not a Purim type question. I'm really puzzled by all this.

Al explained what occurs in Israel. I'm curious what occurs in U.S. and other countries, as well.


texts: Is "Darchei Shalom" to Gentiles an obligation or just "good policy"?

texts:
Talmud Bavli Gittin 61a state 3 actions that we should perform for Gentiles in the "manner" that we do these for Jews:

supporting them, financially
visiting them if they're ill
burying their dead

The reason is Darchei Shalom ("Ways of peace")

Are these actions considered a mitzvah or obligation? Or is this merely a suggestion or good practice to keep peaceful relations with Gentiles so that we can avoid conflicts and possible violence from them?

I am seeking answers that relate both to what the Talmud intended as well as how this concept is practiced now, if there are differences in approach or thinking.


texts:
A sign at a recent rally protesting New York's 2011 Marriage Equality Act reads

  Judaism considers male homosexuality a worse sin than murder

I imagine that this is a minority opinion, but does it have any support at all in Jewish thought?


texts: Why do the Jews not live strictly by Moses' law?

texts: The books of Exodus, Leviticus, Numbers and Deuteronomy contain a very strict and specific set of laws. Why don't modern Jews live as strictly to the scriptures and the ancient Israelites did?


texts: A woman with dreadlocks going to the mikveh

texts:
In regards to the dinim of chatzitza by the tevillah of a Niddah the SA (Rema) in YD Siman 198 Sif 6 speaks about an interesting situation where a woman's hair was tied together by a Shin-Daled ("Demon") and that it's a danger for her to remove this and therefore can be toveled  as it is and is not considered a chatzitzah.

A woman who has dreadlocks in her hair and doesn't want to remove them, may she go to the mikveh like this? Although the reason why the case of the Rema is not a problem is because it's a danger to remove the dreadlocks the makor for this din is in the Mordechai who gives other reasons as well which may be applicable in our case. One reason is that since the hair is stuck together so much it comes like "chaticha achas" (one thing) that the hair on the inside is considered to be "baluah" (swallowed) and doesn't need that the water of the mikveh should get to it at the time of the tevillah. Perhaps this could be a heter for the woman to be tovelled without removing the dreadlocks.

What other reasons or heterim (if any) could there be? Or perhaps she simply must remove the dreadlocks. Do the later poskim discuss this issue?


texts: Tehillim 137 is printed in several bentchers before birkas hamazon, but from what I have seen most people do not say it. What is the correct thing to do: say or omit? Are there different minhagim?


texts: Do married men stop saying a bracha on their *tallit katan*?

texts:
This question concerns the Ashkenazic practice.

I was always told that the tallit katan (worn under clothing, every day, starting in preschool years) got the bracha of al mitzvat tzitzit, but the tallit gadol (worn over clothing during prayers, starting when one is married) gets lehit'atef batzitzit. (The Ramah in Shulchan Aruch says we're not sure the minor garment warrants the proper blessing of lehit'atef.)

I was also told that once you get married, you stop saying a bracha on the talit katan and just rely on the bracha you'll say that day on the talit gadol.

Is that the standard practice? And where is the source please? (I looked at a shulchan aruch and saw it talked about that occasionally you can wait for the later bracha to include it, but did it say that you should?)


texts:
Not including issues related to the International Dateline and the Halachic Dateline, are there issues of concern when traveling, especially when traveling for pleasure/vacation, during Sefirath Ha'Omer?

I can think of at least two issues/questions. What are the answers to these, and are there others?

If one takes a late-afternoon flight overseas and arrives at his destination in the morning/early afternoon, when would one count the 'Omer (one is not spending an entire night on the plane, but passing through the night - in fewer hours than nature would otherwise allow on the ground), and would one count with a Berachah if counting on the plane (same reasoning)?
It doesn't seem like a very sad thing to do during a period of sadness.  On that note, what if one travels on the 32nd day, passing into the 33rd night (La"G Ba'Omer)?


texts: Do "triple washed" salad greens need to be inspected for bugs?

texts:
I've seen a few bags of salad greens marked "triple washed". I did a Google search and there seems to be some debate on whether it needs to be rewashed after you buy it.

This article says

  If you've ever grown lettuce or been in a field of it, you know that
  greens grow pretty close to the ground and can have a hefty amount of
  dirt on them.

  So producers wash their greens before they bag them.

  "Many precut, bagged, or packaged produce items are prewashed and
  ready to eat," according to the FDA. "If so, it will be stated on the
  packaging, and you can use the produce without further washing."

  The triple-washed process doesn't just use water; it also uses
  sanitizers to kill bacteria and other pathogens

I'm uncertain what to make of this in terms of halacha. The washing kills bacteria. I'm assuming that if it kills bacteria, it must be killing the bugs, too, but it's unclear how thoroughly this washing is eliminating dead bugs.

Does anyone know what actually happens, and if one can use these types of products without having to inspect the leaves yourself?


texts: What traditional Jewish song/dance is this?

texts:
What song starts playing at 1:33 in this video?
https://www.youtube.com/watch?v=PYuYojyDwN4

I am working on a play about extremism and antisemitism for the Slovak National Theater and we'd like to use the instrumental. I am not familiar with the Jewish culture - is the song/dance well-known, or not? If so, is it available anywhere recorded in higher quality? I used Shazam, but with no luck.

Thanks!


texts: Unsupervised milk - there was a treife animal in the herd

texts:
I heard in a recent shiur that Dayan Weiss zatzal paskened that an animal that delivered its young via caesarean section is considered a treife. Therefore its milk cannot be drunk. When supervising milking the shomer checks that any such animals are locked away before milking.

How do those those who permit cholov akum put up with this possibility? Is it through bitul?


texts:
Is scaring or startling someone for no reason allowed?

What if there is a reason, such as helping them get rid of the hiccups?

By scaring I am referring to causing someone to be afraid, such as by creating a spooky atmosphere or something like that.  By startling I am referring to, well, startling.

I am not asking about any monetary responsibilities for damages possibly caused by startling them. I am asking if, aside from any damage-related concerns, there is any reason that scaring or startling is not allowed.


texts: What are the parameters of the prohibition on mesirah?

texts:
In many recent high profile cases, (notably in Australia) people who attempt to report sexual abuse of children to secular authorities have been called mosers and ostracized by certain sections of their communities.

This leads me to ask the question : what are the parameters of the prohibition on informing to secular authorities, and how does it apply today?

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


texts: Which tetragrammaton is more sacred - written in modern Hebrew or paleo-Hebrew font?

texts:
In my previous question: tetragrammaton-in-paleo-hebrew-within-hebrew-text-of-tehilim, there is evidence that p.H font was considered more sacred, as the Holy Name was written in it as opposed to the rest of the text.

What written Name is more sacred and is there a Halachic difference?


texts: If a kohen participates in a stoning is he still allowed to bless the people?

texts: The shulchan aruch codifies that a Kohen who kills someone may not bless the people. If, in the times when the Sanhedrin administered capital punishment, a Kohen saw a situation that warranted the death punishment by stoning, and the person was convicted, and the kohen as a witness participated in the stoning, would he be disqualified from blessing the people?


texts: What is the earliest reference to Simchas Torah as being the day to finish the Torah cycle?

texts:
The universal practice, it seems, is to delay the final portion of the Torah, beginning with Devarim 33:1, until Simchas Torah. This portion is then read as the Yom Tov reading, along with the beginning of Bereishis.

What is the earliest mention of this practice, that Vezos HaBeracha be delayed from a usual Shabbos until Simchas Torah?


texts: Extending Shabbos that precedes Tisha B'av

texts:
Is it permitted to purposely extend Shabbos to Sunday night when Tisha B'av is observed on that Sunday?

We see that regarding Jews traveling near the international dateline, there are Poskim who said to keep 2 days of Shabbos.


texts: Can you ever say Kaddish without a Minyan?


texts: May one graduate in a multi-purpose church building?

texts: Suppose a school graduation is held in a building that is used for church services as well as various kinds of non-religious cultural events. One example of such a venue is the  United Palace theater; which bills itself as a "interfaith spiritual center, entertainment venue, and artistic hub." Is it permissible to attend a graduation in such a place?


texts:
I have noticed that people seem to be particular about sitting for saying Al Hamichya (or Birkas Me'ein Shalosh in general).

Is there halachic reason (source and 'svara') to sit for this bracha? If so, what is it?


texts: Is it permitted for a Jew to accept an invitation by the Pope to attend mass

texts: The chief rabbi of Rome received a special invitation from Pope Francis to attend a special mass on March 19.VINNews article. Normally, a Jew is not even allowed to visit a church, much less a religious service.  But the Pope is a head of state, and the leader of the world's largest Christian movement, raising the issue of kavod hamalkus.  Also, the rabbi would be going in an official capacity to promote good Jewish-Catholic relations.  Do those facts give the rabbi a basis for going? What halachic theory can he rely upon?


texts:
If a Kohen has sex with a non-Jew do they lose their Kohen status forever?
If a Kohen becomes impure through lesser means, for example walking on a grave or touching a dead body, do they lose their priestly rights forever?
What if anything, can cause a kohen to lose their status indefinitely.


texts: Permitted to learn Perush Hamilos on Davening on Tisha Bi'Av

texts:
If someone learns the simple translation of each word in davening each day. Can he still do it on Tisha Bi'Av?

It is either considered learning or not.

If it is considered learning then you can't do it.

If it is not considered learning that you can do it.

(From Aish.com http://www.aish.com/h/9av/oal/48944076.html Is the material permitted to learn on Tisha B'av available online?:

Other prohibitions include...Learning Torah, since this is a joyful activity. It is permitted to learn texts relevant to Tisha B'Av and mourning -- e.g. the Book of Lamentations, Book of Job, parts of Tractate Moed Katan, Gittin 56-58, Sanhedrin 104, Yerushalmi end of Ta'anis, and the Laws of Mourning. In-depth study should be avoided. (MB 554:4)

So is it considered learning Torah?


texts: Which type of government is suitable in the present world according to Jewish Law?

texts:
Which type of government is suitable in the present world according to Jewish law? Is democracy allowed in Biblical or in Jewish law?

(I came to this question from wondering why the modern state of Israel is not a kingdom. But I don't know what its constitution is based on: Jewish law or not.)


texts: Marriv before/after lighting the Menorah

texts: Does one need to Daven Marriv before lighting the Chanukah Menorah or can you light before davening? Why?


texts:
Why is it forbidden to sleep on your front/back?
I understand there is a source for it
Is it forbidden for a man to sleep on his stomach?
But what's the reasoning behind it?


texts:
I was in a situation where someone basically approached me indicating he was going to fight me, squared up with me, stared me down etc. pushed me twice, and then I thought to myself, "If he raises a fist,  I'm going to hit him", based on the Gemara(Brachos 58a),  "if one comes to kill you kill him first", and that is exactly what happened.

Was that allowed according to Halacha?

Perhaps I could have turned and ran, but the situation didn't exactly call for that, and I couldn't be sure that I wouldn't have been punched from behind (extremely dangerous)...


texts: Differences of Timing of Se'udah for Brit and Pidyon Haben

texts:
Last night, I attended a pidyon haben - a somewhat rare occasion to attend because of various "regulations" on who qualifies for a pidyon.

I noticed during the approximately 10 times I have attended a pidyon that the seudah (meal) for a pidyon occurs before the actual pidyon ceremony. I know, whereas, for a brit, that the seudah takes place after the brit. Why is there this difference?


texts:
The phrase starting with the words  עושה שלום במרומיו ("He who makes peace in his high places") is said in 3 places and always at the end (or very near it):

Birkat Hamazon
Kaddish
Shmoneh Esreh

What is the origin of this phrase and why are these 3 items considered important to share the same phrase? Is there any relationship / commonality of these items that warrants a concluding phrase dealing with the theme of peace?


texts: Minhag Hamakom in America according to R' Moshe Feinstein

texts:
I've heard that R' Moshe Feinstein said there's no Minhag Hamakom (Minhag of the area/Community) in America. Where can I find this?
Is he saying that there is no one "unified" Minhag Hamakom that holds for the whole country or there are no Minhagey Hamakom anywhere in the USA even in places like New Square and Kiryas Yoel?


texts: Did the Jews share some of the oral Torah's teachings and stories with the gentiles before the the 7th century?

texts:
I have found out that some Christians before the 7th century knew and borrowed concepts that are not found in the Tanakh but are found in the midrash, e.g., the story of Abraham and Nimrod, the story of the angels' reaction to the creation of Adam etc...
Besides, the Quran of Muhammad contains many of the stories that are found in the Hebrew bible, oral Torah, midrash etc...,that predate the Quran.
The question is:
How could gentiles get informed about some of the oral Torah (including some midrash) stories in those early centuries?
1- If those gentiles listened to those stories orally, then was it one of the Jews habits to share such mishnah stories with the gentiles before the the 7th century?
2- If those  gentiles got those Torah/midrash stories through a written text, was it easy for gentiles (e.g., Christians) to get hold of a written midrash or mishnah?
Which medium (orally vs textual) may have informed them was the most probable, in their case?


texts: Birchas Hachama and the world being created in Tishrei

texts:
Birchas Hachama is said once every 28 years. According to Wikipedia it is said when the sun has returned to ts original position when the world was created.

  Jewish tradition says that when the Sun completes this cycle, it has
  returned to its position when the world was created.

According to the Rabbi Dovid Heber from the Star-K in the footnotes number 11 this is based on the opinion of Rebbi Yehoshua that the world was created in Nissan.

As far as I know and from the answer here the accepted month of the creation of the world is Tishrei.

I have not found anyone suggesting that we should say Birchas Hachama in Tishrei. Why?


texts:
According to the Gemara in Brachot, there are two views about Shacharit, Mincha, and Maariv: one is that the Avot instituted them, and one is that they correspond to the daily tmidin and the burning of parts on the mizbeach at night.

Who instituted Musaf?  Clearly it corresponds to the korban musaf, but when did people start davening it?

(One can similarly ask about when did people start davening Shacharit, Mincha, and Maariv, according to the view that they correspond to the korbanot.)


texts: Is there anything like a "Tikun Korim" for Nach?

texts: Is there a printed text like a תיקון קוראים for learning נ"ך, where one side has the כתיב without נקודות or טעמים?


texts:
What Brochah or Blessing is said when eating plain Peanut butter? Does the chunky variety (with pieces) versus regular make a difference?

I am referring to a case where it is eaten on a spoon, with no other additional items. Also, assume I had not washed for a meal at an  earlier time.


texts:
What is the level of the issur on mixed dancing? Minhag? D'Rabanan, D'oraita, etc.?

What about separate dancing but without a mehitza?


texts: At the Torah Service on Yom Kippur Mincha, can a Kohen or a Levi be called up to read Maftir Yonah (Book of Jonah)? The "maftir" aliyah is also the third aliyah which in general goes to a Yisrael, not a Kohen or Levi; we do call it "maftir", though, and he does read the haftara, both of which on other occasions can be given to a Kohen or Levi.


texts: How do we know that Moses' wife was Hamitic?

texts: I've been told that Moses' wife was Hamitic but how do we know based on Scripture?


texts: Source for Rabbi Meir Shapira's statement about Daf Yomi

texts:
In numerous locations in print and online, the following idea is told over in the name of Rabbi Meir Shapira, the founder of the Daf Yomi learning program. The quote is almost identical in every place I've found it:

  Tossed into a stormy sea when his ship was wrecked, the great Talmudic sage Rabbi Akiva was given up for lost. This is how he later described his miraculous
  rescue to Rabbi Gamaliel: "A daf (plank) from the ship suddenly appeared as a
  salvation, and I just let the waves pass over me." (Yevamot 121a)

  When Rabbi Meir Shapiro, the rabbi of Lublin between the two World Wars, initiated the program for Jews all over the world to study the same daf yomi
  (daily page of Talmud), he explained the significance of this undertaking by
  paraphrasing Rabbi Akiva: "A daf is the instrument of our survival in the stormy seas of today. If we cling to it faithfully all the waves of tribulation will but pass over us."

What is the origin of this quote from Rabbi Shapira? Is there any substantive evidence indicating that he actually wrote or said these words?


texts: Does the timing of breaking a dish after the reading of the te'na'im before a wedding matter?

texts:
At a recent wedding I attended, the mothers of the bride accidentally broke the dish after the signing of the te'na'im but before it was read out publicly. It seems like the regular procedure is to break the dish after the reading of the te'na'im so there was a tumult and a new dish was brought to break again after the te'na'im were read.

Is there really a difference if it is broken before the signing of the te'na'im, after the signing or after the reading of the te'na'im? If so does it have anything to do with the reasons for this practice?


texts: No Talmud and Rambam fear of Indian idolatry?

texts:
India is mentioned in many ways in Talmud, and clearly our sages had extensive trade with India, for example Kohen Gadol's garments and Ketoret ingredients  see Mishnah and Talmud dealing-with-indian-reality-150-500-ce.

Rambam's brother David was a serious trader in India, and died in a shipwreck in the Indian sea Maimonides' brothers losing Rambam's money.

As our sages were very idolatry minded, and due to high resemblance of (at least parts of) Hinduism to idolatry, I would expect them either clarify their outlook on Hinduism or warn themselves and others of possibility of prohibited mixtures. As we know, Avoda Zarah disqualifies a mixture in any proportions, so one seed or one hair of sacrifices to Avoda Zarah would disqualify a whole ship full of the same sort.

I couldn't find though a single mentioning of a doubt or abstention from such trade on the grounds of (even sofek) Avodah Zarah.

Questions: Why is the serious doubt not mentioned?


texts: Parshat Shmini Building of the Mishkan "Vayehi" linked to "Vayehi" in Bereshit, is it linked to 7 days of creation?

texts:
Leviticus Chapter 9

 א  וַיְהִי, בַּיּוֹם הַשְּׁמִינִי, קָרָא מֹשֶׁה, לְאַהֲרֹן וּלְבָנָיו--וּלְזִקְנֵי, יִשְׂרָאֵל.     1 And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel;

Gemara Megila 10B

   והכתיב (ויקרא ט') ויהי ביום השמיני, ותניא: אותו היום היתה שמחה לפני הקדוש ברוך הוא כיום שנבראו בו שמים וארץ, כתיב הכא ויהי ביום השמיני, וכתיב התם (בראשית א') ויהי (בקר) (מסורת הש"ס: [ויהי ערב ויהי בקר]) יום אחד    But is it not written, - And it came to pass on the eighth day, and it has been taught, 'On that day there was joy before the Holy One, blessed be He, as on the day when heaven and earth were created.
For it is written, And it came to pass [wa-yehi] on the eighth day, and it is written in the other place, And there was [wa-yehi] one day'?

I am wondering if mefarshim pointed that the creation (Bereshit) is 6 days, that ends also by ויהי (ואני ערב טיבי בוקר יום השישי ויכולו השמים והארץ) or 7 if we count shabbat, and here Tora says the 8th, not the first day of building mishkan? I am not knowledgeable in interpretation of number, but after the above cited Gemara the question appears for me. I was told that Maharal attaches particular importance to the number 8, as beyond the nature.


texts: May one wear a tallit gadol with all four corners in front?

texts:
Qitzur Shulhhan Arukh - Yalqut Yosef (Orahh Hayim 8:26) states that one should wear one's tallit such that two corners are in front and two in back.

Nevertheless, I have encountered no small number of Teimani Jews (and Reform men/women or simply Jews of other persuasions) wearing a tallit with all four corners in front (e.g. Pic 1, Pic 2, Pic 3).

Does any Orthodox poseq consider this type of wearing (with all four corners/tzitziyot in front) eligible for fulfilling one's requirement (of placing tzitziyot on the four-cornered garment one wears)?


texts: Is it permissible to violate Shabbos to prevent one from becoming homeless?

texts:
I have heard many times that the concept of the "hashkama minyan" in America began because frum people went to work on Shabbos in order to not be fired and feed their families, and wanted to daven first. I have never heard it discussed if what they did was justified on the grounds of pikuach nefesh. This question is probably not as relevant today, given our much better economy and the prevalence of government-assistance services and Jewish tzedaka organizations that can help people who are in poverty, though I think it may still exist, as homelessness is still a big problem and not everyone has the ability to find those resources.)

In any case, is anyone aware of any teshuvos from the Great Depression or other times which deal with this question?


texts: What is the source for the prohibition on marrying gentiles?

texts:
I have often heard that religious and traditional Jews are very concerned with intermarriage with non-Jews and strongly discourage it. But halachically, what is the support for the prohibition?

I am assuming here that the marriage performed would be a civil one or a Christian marriage or something like that.

I know that intermarriage with the seven nations is prohibited in Torah, as well as a few others, like Moabites. But even rabbis now say that the descendants of those nations are so diluted that we cannot really determine that anymore.

The following article attempts to address this question, and admits that the rabbis typically base their prohibition on the prohibition from Torah about Caananite nations:

http://chabad.org/library/article_cdo/aid/1741789/jewish/Isnt-Intermarriage-Only-With-Canaanites.htm

But it does not seem to make a clear case that ALL non Jews are forbidden. Also, today the danger of avodah zarah is not as it was before - today most Westerners are either monotheists following one of the Abrahamic religions, or some variety of skeptic or apathetic. So, I would like to know the major source for the prohibition of intermarriage today, and what this source says about the consequences of such an intermarriage.

In fact, even the halachic question of who is a Jew seems to be based on rabbis parsing a verse in a strange way to say it goes by the mother. A literal reading of TaNaKh may suggest it actually goes by the father. So, what does it even mean to marry a Jew or non-Jew when the person isn't fully observant?

In your answer, if you could also address Deuteronomy 21 which describes marrying women captured in battle, that would help clarify the matter as well, since any halachic interpretation should probably address Torah commandments that would seem to be problematic for the interpretation.


texts: I know that a woman can't write a sefer torah. What about Megillat Esther? If a female soferet wrote a Megillah Esther, would it be kosher?


texts: The expression עין הרע is a case of סמיכות. It seems we often tend to (if not always) pronounce the noun עין with a patach beneath the ע and chirik beneath the י. Shouldn't it be pronounced as eiyn with a tseirei beneath the ע since that is the construct state of עין? In fact, we pronounce עין in its construct state when we say the name of the sefer עין יעקב (eiyn ya'akov) and the place name עין גדי (eiyn gedi) as examples.


texts: Why is it that some make a Shehechiyanu at a Bris and some don't? And an identification of those who do and do not would be appreciated.


texts:
Does the Torah discuss extra-terrestrial life and/or civilizations?
Do any Torah sources exist which discuss what these hypothetical beings would be like and their status/nature? (eg. Would they be similar to gentiles vis-à-vis their obligation in the Sheva Mitzvot Bnei Noach?)


texts: Putting a raw piece of meat in pot on Erev Shabbos

texts:
Orach Chaim Siman 253 Seif 1 talks about in which situation are you allowed to keep food on a fire on shabbos and in the middle of the seif it says,

ואם נתן בה חתיכה חיה מותר כאלו היתה כולה חיה דע"י כך מסיח דעתו ממנה
If a raw piece (of meat) is put into the pot, it is permitted just as if it would consist entirely of raw (meat) since now he will not pay attention to the entire pot.

My question is with regard to adding a raw piece of meat to a fully cooked pot of food on erev shabbos. How big does this piece of meat have to be? A small cube that's a square inch good enough? Or it has to be a big piece... and if so how big? Please provide sources.


texts: Did the entire generation of the wilderness lose their Olam Haba

texts:
What does the Gemara mean when it says (Sanhedrin 108),

  The generation of the wilderness have no share in the future world and will not stand at the [last] judgement, as it is written in this wilderness they shall be consumed, and there they shall die.

Does this apply to the entire generation? What about the Zikeinim? What about everyone else, surely there were very holy & righteous people among them?


texts: In Dev 29:12 in the word Hayom is the kadma on the Ha or on the Yom? TropeTrainer is ambiguous and I don't have a Tikkun handy. I think it might be a sneaky case of nasog achor because Lo is a one syllable word.


texts:
There is a Rabbinic prohibition of preparing (hachana) on Shabbath or Yom Tov for after Shabbath or Yom Tov. This is the reason why we customarily do not clear after seudah shlishith (unless the table/room will still be used before the end of Shabbath; see Shemirath Shabbath Kehilchatha [SSK] 28:79 cited here; see also SSK 28:81). This prohibition applies even with regard to preparing for a mitzvah (see e.g. SSK 28:69).

What if the hachana is also l'tzorech hatzibbur - for communal benefit? (For example, say a minyan for maariv will be held in the home immediately after Shabbath - would one be allowed to tidy the room and set up chairs even though he knows the room will not be used again before nightfall?)


texts: Do any commentaries explain the charade that Yosef put the brothers through as done with bad intention?

texts:
It seems that over the last few hundred years all the commentators that have written on the subject, and all the darshanim I hear talking about it, take for granted that the entire episode concerning Yosef in Mitzrayim and his treatment of his family was really not what it seems, but rather Yosef was quelling his undying love for them for some deeper purpose.

Are there any commentaries, ancient or recent that explicitly say otherwise? For instance that he really was mad at them and was plotting against them but finally his brotherly love broke through? Or something along these lines.

(Please don't answer that the psukim implicate this. I'm looking for something explicit.)


texts: 12 Nesi'im and 14 days before Pesach - what's read?

texts:
Some shuls have a custom to read a section corresponding to the gifts each tribal leader gave for the dedication of the Mishkan at the beginning of Nissan.

There are 14 days before Pesach, and only 12 tribes. I know that the offering for each tribe is read on 12 of the days. What section is read on the other 2 days? Is anything read?


texts:
The nation of Amalek sets itself apart as being eternally at war with Gd, (Ex. 17:16). We are commanded to eradicate the memory of Amalek from the world, (Deut 25:19). Yet Maimonides codifies an option for peaceful surrender even to this wicked nation of Amalek, (hil' melachim 6:6).

Does anyone dispute this view? It would appear to be at odds with the M'chilta, (see footnote), where R' Eliezer says that Gd swore upon His Throne that any individuals from the nations that came to Israel seeking to convert would be accepted, except for Amalek. Do any other medieval codes or commentators follow suit?

Inspired by this question.


texts:
In Shmuel 1 16:11, the word שלחה is used as a masculine word.  The Mesora there lists 6 places where שלחה seems to be used as a masculine word. Another case is Bereishis 43:8 and another is Melachim 2 4:22.

I looked in my Mikraos Gedolos on Shmuel 1 and in Bereishis and did not see anyone comment (with the exception of the Mesora pointing out the list).

שלחה seems to be the feminine construct of the verb.  Why does Tanach use it, on occassion, as a masculine word?


texts: Why the vast difference of opinion about the age of the Universe?

texts:
5770 and 13,000,000,000 is a big difference!

I am looking for a good explanation for the different views of the age of the universe, [the Tanakh's view and astronomy's view.] Please help me out!


texts: Can anybody translate this Hebrew tattoo for me?


texts: How many sugyot are marked in the 1835 Vilna Printing of the Talmud Bavli?

texts:
How many sugyot are marked in the 1835 Vilna printing of the Talmud Bavli?

I am defining a sugya by a section divided between "two dots" ( : ) or between the words of mishna and "two dots".

I am curious to compare this number to other possible countings of Halachot.

I imagine if one has access to the Bar Ilan research tools, it will aid in this answer.


texts:
I have heard that there is a halacha that seforim must be printed with margins, so that scholars will be able to write notes on their learning.
Is there any source for this?
If this is not in fact accurate, is there a similar halacha that may have been misunderstood to mean this?


texts:
From my understanding a torah scroll written by a heretic has no sanctity and should be burned (Gittin 45b). May one read torah related material, written by a heretic but that contains nothing heretical, in the bathroom? Similarly may one read the koran in the bathroom since the Koran contains references to Allah which is ostensibly the same thing as Hashem (as opposed to "in God we trust" on currency which is a generic term)?

possibly related - Is there any difference between Jewish G-d and Muslim G-d?


texts:
With the current public health circumstances and possibly heading toward limitation of even gatherings with extended family, unfortunately many people may be in  a situation of not holding their usual seder this year. One should still hold a seder with the essential elements, even if by himself. This question is not about or disputing that.

I wonder if people will find a new interest in Pesach Sheni as a date to get together and do something, having missed doing something together on Pesach. It is not a date for an alternative seder, but it exists for those who could not bring the sacrifice on Pesach.  So my question:

What practices go with Pesach Sheni?


texts: I know that many Hasidic stories contain similar themes and ideas, and was wondering if anyone had heard of something particular I came across in a story.  In this story, two Hasidic Rabbis were in prison (accused of a blood libel- they did nothing wrong) and in order to get their names out, they wrote in the cover of a siddur and told the guard they were "finished" with the book and he should return it to the local Rabbi. I just want to know if anyone has heard of such a scheme in another story.


texts: Collecting Tzedakah from someone who may (or may not) be mentally incompetent

texts:
I just witnessed something I thought I'd never see. Someone soliciting signatures on the street for whoknowswhat gently turned someone away. The reason? "It's for fundraising."

Now I'm sure, like I was, you're even more confused. But wait, there's more. The person being turned away wanted to give! He responded, "Well, I've only got a couple of bucks..." and he seemed ready to hand it over. Yet he was denied: "No, that's your money."

By now I'm sure you're totally baffled. It turns out the would-be donor is mentally handicapped. Not severely enough that he can't walk around on a nice day and buy himself a sandwich (which he did), but probably not in a great position to judge a good cause for donating money.

My question, though, is, should someone soliciting donations (or pledges) turn away someone who wants to donate but may be incapable of making a wise decision? Should the solicitor accept a dollar from the donor to make him happy and give him the ability to fulfill the Mitzvah of Tzedakah?


texts: Sefer השולחן הטהור translated into Hebrew or English please?

texts:
Is there a translation from the Yiddish to Hebrew or English of the 19-page Sefer השולחן הטהור
by אברהם דוד ליפשיץ?


texts: Are lamed and nun interchangeable letters?

texts:
Shulamite and Shunamite seem to be used interchangeably in Tanach when describing certain Na'arah women.
For example, in the story of Elisha, David in his old age( with Abishag) and in the Song of Songs.   Are the "lamed" and the "nun" telling us something I need to understand?


texts: Which communities wear tefilin while davening Minha?

texts: Which communities wear tefilin while davening Minha on ordinary weekdays? I was told by my Rav that some do.


texts: Is it permitted to return non-kosher food to a grocery store for a store credit?

texts:
According to this article it is forbidden to do business with non-kosher food. Does this apply to "returning" non-kosher (md'oriassa) to a grocery store in exchange for a store credit (and/or a kosher/permitted item)?
(Assuming the grocer is a large publicly held company (i.e a non-jewish affiliated business))


texts: What's the difference between the resurrection of the dead and heaven?

texts: It seems like the final destination for a Jew is heaven ("Olam Haba") if he behaved properly. What then is the purpose of the resurrection of the dead and how does it differ from heaven?


texts: Is there any halachic basis for beating the aravot on dirt?

texts:
This Hoshana Rabba, the shul made everyone schlep outside to beat the aravot on open ground instead of the floor.

Is there a reason for doing this other than keeping the floor clean?


texts:
I had a friend who was dating a woman. They were close but not "in love". Anyway, he passed away and she moved on. Well, she met someone new and they are in love.

My question is, what does G-d do about the friend I had who passed away?

Is there someone for everyone? Maybe G-d creates in the entire eternity someone for everyone. I think G-d would make it so everyone in heaven is happy and has someone to spend eternity with.

I feel like G-d's plan is that there is someone for everyone however mathematically I just don't see how it's possible.

This man is deceased and in heaven however he also deserves the right to a woman to spend the rest of eternity with. Does G-d create someone in heaven that is his soulmate?

How does this all work? It seems so complicated to me.


texts: What are the "major" and "minor" commandments?

texts:
The Mishna says:

  Be quick in performing a minor commandment as a major one. [Avot 4:2]

But we do not rank the commandments.  The Mishna also says:

  Be as scrupulous in observing a minor commandment as a major commandment, because you don't know the values of the commandments." [Avot 2:1]

All this is consistent with saying: "Mitzvot may well differ in value, but since we don't know what these values are, we must treat them as equal."

But then, the Talmud says that a candidate for conversion is "given instruction in some of the minor [commandments] and some of the major commandments". [Yevamot 47]  These words even appear on the conversion certificate.  How does the converting rabbi decide what's major and what's minor?

Instead of leaving it to the converting rabbi to decide what mitzvot to teach, couldn't the Talmud have specified them, without characterizing them as major or minor?


texts: How much is Classical Hebrew (in which the Hebrew Bible is written) is different from the modern Hebrew? In which areas lie the main differences? Can any Jew or Israeli today understand what is written in the Hebrew Bible freely or he needs a special training for that? Can anyone, please, provide here an overview?


texts:
Torah was dictated by G-d to Moses and is exact by letter.
Mishnah and Gemmorah (and all subsequent books) are man-made and written loosely (at least not letter-exact - see תנא ושייר and more).

The tradition says that the books of Na"ch were written by people with Ruach Hakodesh, not strictly dictated by G-d. [@Loewian suggested to differentiate between Prophets and Writings as they don't share the same level of ... something]

In what category of exactness do the books of Na"ch fall?


texts: I often watch Shiurim and use Mi Yodeya while lying (sometimes sitting) on my bed. What are the parameters for one's position while studying Torah? Am I doing something wrong?


texts: Is Jewish birthday the same every lunar year

texts: I understand the Jewish birthday is calculated on the lunar year, which could cause the birthday to drift back and fourth along the lunar calendar.  But supposing the child was born, say, first day of Sukkot, would his birthday be forever tied to that holiday to make calculations easier?


texts:
The g'mara on Pesachim 62b says (Soncino translation):

  Rami the son of Rab Judah said: Since the day that the Book of Genealogies was hidden, the strength of the Sages has been impaired and the light of their eyes has been dimmed.

A speculative, unsigned note says that this probably means the book was either suppressed or forgotten, perhaps destroyed.  But it doesn't say what it is, nor could I find any references to it on this site.

What is -- or, I suppose, was -- the Book of Genealogies?  Chazal must have known something about it since they referred to it in the talmud.  Rashi there says (according to Soncino) that it contained the reasons for many scriptural laws that have been forgotten.  Was this a rabbinic writing?  A text of divine origin?


texts: As per this post - Food in bathroom - one may not eat in the bathroom. May one chew gum in the bathroom? Is it considered eating? Connected to this post - Can you walk and chew gum at the same time?


texts:
I've heard this before many times that food that was left under ones bed that now has on it "ruach rah" can be "purified" by tovelling the food in the mikveh (perhaps someone can help with a source with this.)

Assuming this method is true, would it be permissible to do on Shabbos?

(The problem perhaps being that you are "fixing" the food through this process of making it "tahar" from the ruach rah with the mikveh.)


texts: If a kosher pot is washed up with cold water and washing up liquid, and a washing up pad that has been used to wash non-kosher pots - what is the status of the pot?


texts: Tzitzit being a protection to the wearer

texts: What is the source for tzitzit being a protection for the wearer? And is it also a protection when there is no mitzvah being fulfilled while wearing them, for example at night?


texts: Can a yeshiva principal force students to tattle on other students

texts:
In a certain yeshiva the menahel was threatening bochurim to tell on other bochurim about who damaged something in the yeshiva.

Is it against the laws of Loshon hora to tell?
What about in other similar situations?


texts: Could a person leave skype on all shabbat?

texts:
I am wondering if it's forbidden to leave a skype call on all day/night during shabbat if a person prepared the skype call BEFORE shabbat and if it was only a voice call and not a video call and if the person didn't touch the computer at all during shabbat
(what if the person talked about Torah during the call to keep in the spirit of shabbat?)


texts:
Maybe I'm missing something in the story, but I see no obvious way for Cain to know that he actually killed Hebel and the latter will not wake up, heal or resurrect.
How could Cain know that Hebel was actually dead?


texts: The Rambam's Nekudah Neflah (נקודה נפלאה)

texts: I heard two people learning about Issur Kolel and Issur Moisif. They kept talking about the Rambam's Nekudah Niflaah. What is it?


texts: Answering amen to netilat yadayim after your own brocha

texts:
You've washed your hands and made a brocha 'al netilat yadayim' and are now waiting for the baal habayit to say hamotzi. If you then hear someone else washing their hands and making the bracha (a common occurrence) should you answer amen to that bracha, or is it considered an interruption?

Related question.


texts: When & whether to say El Maleh or Kaddish

texts:
I wish to honor the memory of family members (names & relationships unknown) who died when all the Jews were killed in the town from which my parents came.  The date this year comes out on 8/26.  Which is more appropriate, Kaddish or El Maleh?  If El Maleh, when during the service should it be said?

Thank you.


texts: What is the optimal time for the recitation of, nay the asking for, Sleichos? Please state whose opinion you are following or stating in your answer.


texts:
I gave my daughter a second name after my father's, for which I came up with a female version. I saw that the name does exist, but I never bothered to see the origin for some reason. Now, after five years, somehow my curiosity caused me to look it up, and with great disappointment I find that it comes from a name of a so-called goddess.

Is there any source stating that a gentile is not allowed to give a name with the origin of an idol? (Even though the intention is not to be named after the idol.)


texts: Is each part of birkat Kohanim a full blessing?

texts:
I'm confused as to whether or not birkat kohanim is a true "blessing" in the halachic sense. Part of my confusion arises from how we respond when it is said. In many ashkenazic minyanim outside of Israel, during the week it is recited by the chazzan and the congregation responds "keyn yehi ratzon - so should be his will" after each verse. I have seen some sefardic minyanim where they respond "baruch hu u'varuch shemo" after each mention of God's name as well. However during Yom Tov the Kohanim recite it and the congregation responds Amen to each verse. At still other times, such as blessing the children on Shabbat all three verses are recited with no responses in between, and possibly not even an 'amen' afterwards at all.

So my question is, what exactly do we mean when we say that birkat kohanim is a 'bracha'?


texts: Stolen goods that rise in value at the time of theft - how does this effect compensation?

texts:
A thief steals the gold bar sells it off at price higher than the value of gold when he stole it. That is, the market value of the gold increased in his possession, either because the value of the gold bar increased on the market after the theft (the loss of the investment potential is an issue)or because the thief used the gold bar to make jewelery and sell it on the market as his own product.

Does he compensate the victim with all his profit?


texts: Lindemans beer has a hechsher from the triangle k. This hechsher is recommended (by most kosher agencies) only for certain products. Is there another organization who can verify the koshrus of this product?


texts: According to tradition (see Rashi to bereishis 1:21), Hashem created a male and female Leviathan, but then He killed the female and salted it for the righteous. What happened to the male? Did it die sometime? When?


texts:
As Mishna B'rura 2:1 notes, one can bathe in a river or go to a bathhouse dressed in whatever clothes are normal for doing so, even if that means no clothes at all, so long as one is clothed until he gets near the water (as near as feasible) — this, despite the general idea (Shulchan Aruch 2:2 there) that one should be dressed even when alone.

Besides 2:2, the only halacha-based reason for a woman to avoid exposure of any part of her body (besides oso makom) that I've heard of is so that men not see it. (But I'm far from being an expert.)

A girl I know went recently to a women-and-girls-only swim (where even the lifeguards were guaranteed to be women). She reports that a number of religious Jewish women and girls swam in garments that covered large portions of their bodies not normally covered by swimmers: specifically, most of each leg and most of each arm. Does anyone know why they might have done so? In particular, is there any halachic basis for doing so? Any musar-type basis?


texts:
When receiving a nonperishable chametz gift from a nonobservant Jew, is one required to sensitively investigate whether the giver owned it during Pesach, which would make the gift forbidden due to the prohibition of chametz sheavar alav haPesach?

In cases of Jewish-owned supermarkets that don't properly sell their chametz, the common practice is to wait a period of typical inventory turnover (commonly until Lag BaOmer or Shavuot) before purchasing chametz there. However, this dispensation wouldn't apply to an individual person who doesn't turn over any inventory.


texts: Help with a quote from the Talmud regarding the good old days

texts:
I vaguely remember a quote from the Talmud, where a Rabbi was saying that in his youth the boys and girls would play together in the streets and there were no tzniut issues.

Does anyone recognize this and have a source?


texts: Why doesn't this gemara interpret the mishna as meaning they sell it back?

texts:
In Shabbos 120a, the Mishna (first Mishna there) is quoted as saying that after Shabbat, the people who save things from a fire (which become hefker, ownerless) can make up their payment with the owner. The gemara asks what kind of people these are, that they would want payment for their work on Shabbat.

My question is, why didn't the gemara interpret the mishna as saying that the owner buys back the things, and this way, they are paid for their troubles, in a way that is entirely halachic (not even a hint of being wrong).


texts: Why did Hashem allow the angel fight with Yaakov?

texts: Why did Hashem allow the angel to even fight with Yaakov in the first place?


texts: Halachally speaking, do arm-Tefillin straps have to be a specific length?

texts:
Strange but simple question.

I own a pair of Tefillin and because of the width of my arms I always struggle to get the final strap wrappings for the arm Tefillin down to my finger knuckles. I can accomplish it but it requires an extremely tight grip and multiple attempts. It makes it hard for me to easily do the mitzvah like other Jews.

Is it legally acceptable to have your strap length increased or is the length a religious standard which no Jew has the liberty of altering?

Are there shops which do this?


texts:
For instance, to joke about committing suicide or something less extreme like eating non-kosher.

My inclination is towards saying that it is forbidden since it might desensitize one to the idea itself, even if only by a small amount. However, I have no sources on the matter, which is why I ask.

Edit: To clarify, I'm strictly talking about a spoken joke, not a practical one.


texts: Is it permissible to give a gift of a ham to a gentile? This could be purchased online and sent directly to them.


texts:
Why did God have to lie to cover for Sarah (Bereshis 18:13)? Why not just avoid asking Avraham altogether?

Note that the answer cannot be anything that would either impinge on their shalom bayis (cf Yevamos 65b) or cast Sarah in a poor light (avak lashon hara; yerushalmi peah 8b oz v'hadar/artscroll)


texts: I am really interested in dikduk and am always trying to learn more. Does anyone have any good resources to learn dikduk, preferably online, if not a book/sefer is fine. Thanks


texts: Why are there diferent sacrifice offerings for each day of Succot but the same for all days of Pesach?

texts:
For the Pesach sacrifices listed in Bamidbar 28:16-25, we see that the same sacrifice was offered all 7 days of Passover.

When viewing the sacrifices for the 7 days of Succot (I have excluded the 8th day as according to some opinions this is considered its own holiday.) in Bamidbar 29:12-34 we notice a different offering for each of these days of Succot.

Why is there a difference in these two holidays? Why is specifically Pesach designated to have each day similar and specifically Succot designated to have different sacrifices?


texts: Is it permitted to jay-walk on Shabbos if there is an automatic walk signal at the corner?

texts: My shul has arranged that the cross-walk signals in front of the shul are automated on Shabbos so no one has to push a button to get a walk signal.  This can be annoying for non-Jewish drivers who must wait an extra 45 seconds even if no one is crossing. Since I can get to shul without violating jay-walking laws, am I required to wait for the light under the concept of dina d'malchuso dina, or can I cross when I think it is safe?  If so, what factors should I consider (e.g. setting a bad example for children)?


texts: Was Moshe punished for converting the Erev Rav?

texts: Does anything in the Torah mention that Moshe was punished for converting the Erev Rav and taking them out of Egypt?


texts: What is the traditional/common Haredi "non-Hasidic" response to using the "Three Oaths" as an anti-Zionist argument?

texts:
Kesubos 111b lists the "Three Oaths" made incumbent on the Jews and the nations during the Exile. The "Three Oaths" have served as a cornerstone of anti-Zionist literature (http://www.nkusa.org/activities/speeches/nyc072602.cfm).

It is my understanding among the misnagdish/non-Hasidic haredi factions that are typically more ambiguous towards Zionism, that their objections to the situation in the Holy land is more on grounds of the secular nature of the institutions as opposed to a strictly halachic Talmudic/torah-based objection.

My question is, what is the typical response to the question of the three oaths among that faction?


texts: Does a rapist have any parental rights to a child conceived from the rape?

texts: An interesting question was asked regarding whether the child conceived by a kidnapper and his victim, and who is still held by the kidnapper, is also considered kidnapped.  I think that a more basic question must be asked first:  does a rapist have any parental rights to a child conceived from the rape if the mother refuses to marry him?  For example, if a minor daughter born to his victim wanted to make a vow that she would have nothing to do with her father, could he annul her vow?


texts: What is the significance of a yahrtzeit meal?

texts: Some people are particular in having a yahrtzeit meal on the anniversary of someone's passing. Does this custom have any documented source, significance, or reason?


texts: Four Pairs of Tefillin: Why only the Shel Rosh?

texts:
Although not a normative custom, there is a rare custom practiced by lofty individuals to put on four pairs of tefillin (Rashi, Rabbeinu Tam, Shimusha Rabba and Raavad).

In Hayom Yom, the Lubavitcher Rebbe specifies that one who follows this custom should only put on the shel rosh for the Shimusha Rabba and Raavad tefillin, while using the shel yad for Rashi and Rabbeinu Tam respectively (See https://www.chabad.org/therebbe/article_cdo/aid/5865/jewish/Hayom-Yom-Menachem-Av-19.htm).

Any idea why the custom is to only use the shel rosh? Obviously this is not a regular practice, but still curious.

Thanks!


texts: The power of a seudat mitzvah to obviate minhagei aveilus

texts:
The prohibitions which Ashkenazim take on themselves during the nine days seem to spring from post-Talmudic thinking and application of the notion of "reduced joy." For some reason, the particulars (laundering, swimming etc) were chosen. The custom not to eat meat or drink wine (developing from selectively applying the practices in Bava Batra 60b )was also applied. During a seudat mitzvah, we are allowed (required or not has been discussed) to eat meat and drink wine so the level of heter has to be more persuasive than the level of the issur and yet this prohibitive-minhag at least is grounded in a specific type of activity discussed in the gemara. Why is the level of heter not then considered more powerful than the prohibitions we take on as minhagim beyond meat eating, ones which are not mentioned in the gemara?

If you say that the prohibition of meat/wine stems from the connection between them and terms for simcha (contraindicated in a time of sadness) then, not only does that ignore the Bava Batra logic of meat/wine=korban, but it opens up the door to logic and wordplay which would connect bathing, wearing clean bigdei chag or hair cutting to simcha as well [no, I don't have the actual words yet, but if I could be empowered to find the connection, I would, and I'd throw a rocking barber-party next week].

In summary, once a seudat mitzvah can push aside the talmudic not eating meat, why can't it push aside other seemingly arbitrary minhagim of "sadness."


texts: I'v heard various opinions about which Amoraim can argue with Tannaim, ranging from any, to only Rav (Rabbi Abba). Which Amoras can argue with Tannas?


texts: Can one Sefer Torah be in front of another one in an Aron?

texts:
My shul building is about 80 years old. The aron is huge and holds 10 Sifrei Torah arranged on 2 rows. The back row is higher than the front one.

I noticed that all the "older" shuls that have a multi-row aron have one row higher than the other. I assume that this is mainly for practicality so that you can easily reach a Torah from the back row if you need it. But, I'm curious if there is any halachic prohibition of storing Sifrei Torah in an Aron one directly behind another one?

As I mentioned, it's not practical. However, I believe that one of the Bobover shuls in Boro park has an "elevator" Aron. I.e. the two rows are connected to a chain so that pulling the chain raises or lowers a row (i.e as one ascends, the other descends.) Technically, it is possible for them to have the two rows placed on the same level.


texts:
I seem to remember that when a person davens at home, (I remember it in connection with Yom Kipur, but maybe it's always), s/he should ensure to only start with mussaf once the kehilla has started. I think it's because it's a time of din-judgement, and one needs the  zechus of the rabim. But i can't find a source for this. Am i remembering wrong? [i am NOT getting mixed up with "mashiv haruach" - i know there one has to wait for zibur]. I am speaking about tfillas mussaf? Can anyone help?
Thank you!
Beth


texts: Counting parts of a Mitzvah as a Mitzvah (Rambam's 12th principle)

texts:
Rambam in Sefer Hamitzvos lays [his own] principles of what counts as a Mitzvah and what's not. The 12th principle says that:

  שאין ראוי למנות חלקי המלאכה מהמלאכות שבא הצווי בעשייתם כל חלק וחלק בפני עצמו:

For example, although in the Torah, making the Menorah or that Altar are totally separate commandments, Rambam states that those are details of one Mitzvah of building a Temple. Similarly, all the actions of the High Priest on Yom Kippur fall under one Mitzvah of the practice of Y"K.

While many (esp Ramba"N object), Rambam doesn't seem to be consistent, for example (Hil. Avodah Zarah):

  14 שלא לאהוב המסית.
  15 שלא לעזוב שנאתו.
  16 שלא להצילו.
  17 שלא ללמד עליו זכות.
  18 שלא ימנע מללמד עליו חובה.

It seems that all 5 could be easily gathered under דיו מסית. Similar patterns could be found in other books also.

Why is that?


texts: The opinion that microwaves don't need to be kashered

texts:
So I remember hearing this opinion that followed like this: "Microwaves do not need to be kashered because the means of cooking in a microwave are different than those spoken about in the Gemara."

Which opinion is this? I remember hearing a stipulation about making sure that the surface you heat the food on is kosher (no treif plates) because the plate may heat up and cook the underside of the food, but this opinion generally allowed a Jew to use any microwave. Is this a paraphrase of Rabbi Shlomo Auerbach or who else?


texts:
Can I use a car's sunroof as a sukkah? Taking my Subaru Forrester as an example to get some approximate numbers: it has a sunroof of approximately 30 inches by 30 inches.  This exceeds all opinions of what constitutes 7 x 7 tephachim.

The sunroof is a few inches from the windshield and from the doors.  Am I right that I am covered by Dofen Akumah?

Is the slant in the windshield a problem or prevent it from being a wall? I don't think this is a problem but I am just checking.


texts: Information about the Belz yeshiva in Jerusalem

texts: I'm looking for an english yeshiva in Jerusalem geared towards baalei teshuvah and I have heard about the Belz yeshiva in Jerusalem. I have been unable to find any information about it, however. Does anyone have any information about it, in particular if it's an english yeshiva?


texts: English translation of the Hasidic excommunication by the Vilna Gaon

texts:
does anyone have an English translation of the hasidic excommunication of the Vilna Gaon:
https://dbs.bh.org.il/image/writ-of-excommunication-issued-against-the-hasidim-confirmed-by-the-vilna-gaon-vilna-lithuania-1772
?
Thank you for your time and help


texts:
Last year, 5779 was a שנה מעוברת - a pregnant  year. If the year became pregnant in Tishrei, then, I would expect that we would have seen its child around Sivan 5779.
It's way past that point, and I haven't seen the  year's kid. What happened to it?

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


texts: How did Chazal attain its continued acceptance?

texts: My question is: How did Chazal attain its authority? More specifically, how did the Pharisees who evolved into Chazal beat out the Sadducees who would later become practically extinct (some say that the Karaite Jews evolved from the Saducees because they share similar thoughts regarding the Oral Torah)? The Sadducees were highly opposed to the Oral Torah which at the time ( second century BCE to 70CE) was still not written down. How did the Pharisees eventually win in this matter (by win i mean attain the strongest following and continue to live on as a Jewish sect) while Sadduccess died out? Also, How did the Halachot and discussions of Chazal in the Gamara become the governing laws of most Jews whereas the Karaite traditions and interpretations of the Torah became almost extinct?


texts: Learning Derashos or Pshat of Alternate Readings of Tanach

texts:
Background:
In this week's Parsha (Devarim 11:4), the Chizkuni says the following:

אשר הציף מי ים סוף על פניהם ברדפם אחריהם – ברדוף המים אחרי המצרים, והיינו דכתיב: נערמו מים, שתרגם אונקלוס: חכימו מיא, שחכמו והערימו לעשות רצון בוראם לרדוף אחרי המצרים
“how he rolled back upon them the waters of the Sea of Reeds when they were pursuing them” – when the waters were pursuing the Egyptians. That is what is written: “the waters neʿermu” which Onkelos translates as “the waters gained wisdom,” they became wise and crafty about how to fulfill the will of their creator to chase after the Egyptians.

This would be a very nice suggestion, if not for the fact that our Torah has a different text.  Rather than the word אחריהם, which the Chizkuni Darshens to mean after the Egyptians, our versions of the Torah read אחריכם, after you (not after the Egyptians).
This was noted by Minchas Shai here:

ברדפם אַחֲרֵיכֶם: מה מאד יש להפלא מהחזקוני שכתב אחריהם, ופירש… וכן בתיקון ס”ת ישן מצאתי גמגום זה, וגם במקרא גדולה כתי’ בהגהה צ”ע לרז”ל אחריהם, ע”כ.
“As they pursed you” – it is much to be wondered at that the Ḥizquni wrote “them” and explained… I also found this error in correcting an old Torah scroll. Also, in a Miqra Gedolah (a rabbinic Bible) there was a gloss which said, “Our Sages’ [text], ‘them,’ needs to be thought about carefully.”

Question:
Based on similar questions here, here and here, would learning this Chizkuni (or any other Peirushim based on alternate readings of the Torah) be considered Talmud Torah in terms of learning it in the bathroom, etc. etc.?


texts: If the label says OU-D, but the warning label for allergy sufferers says "no dairy", do we consider the product dairy or not?

texts: I attended a fantastic lecture on kashrus and dairy products by Rabbi Zushe Yosef Blech, shlita, who was asked an interesting question: Can you eat Oreo cookies after a fleishig meal? It was pointed out that although the kashrus symbol indicates that the product is kosher but dairy, another part of the label that must list whether there are any ingredients for which many people suffer dangerous allergies (e.g. nuts or milk), as required by the Americans with Disabilities Act, does not list dairy items at all. Rabbi Blech made the amusing comment that "Not only can you eat Oreos after a fleishig meal, it is a mitzvah to do so."  He explained that the manufacturer is more concerned about getting sued by consumers who have unwittingly eaten an allergen than the rabbis certifying their product.  He says that the OU these days puts a "d" on any product where the line has been used for dairy products (and not kashered).  Is this an opinion by most poskim, or is Rabbi Blech out on a limb?


texts:
I am looking to perhaps write a paper on ping-pong and its place in Torah literature.

I can see a number of issues relating to ping-pong on Shabbos and Yom Tov, e.g., there is a widely discussed Shaila relating to a man playing ping-pong with Ishto Nidah, and even perhaps a discussion as to whether it is appropriate to play ping-pong at all (Bittul Torah etc.)!

So I am interested in any sources in Torah-related literature (Hebrew or English, Shu"t, Peirushim, Halacha Sefarim, etc.) that relate to ping-pong. I have seen some Teshuvos on some of these topics, but I don't currently remember where they are.


texts: How commonly used are manuscripts in psak?

texts:
How Halachically valid are recently discovered manuscripts? For example, if one found the original manuscript of the Rambam and he rules differently than the currently known text, do modern Poskim rule like his manuscript version or like his original.

What about if someone found a Rishon that was not known to exist (like the Meiri)? Do his Piskei Dinim carry weight in modern Psak?

What about "really old" manuscripts, like if old Kisvei Yad of the Mishna which differ from ours?


texts:
Is it a problem to rest a hot meat pan on a table, remove it, and then immediately after rest a hot dairy pan on the same spot?

I've heard from a rabbi that if the table/countertops is a little bit wet (as it usually is) and the pot is hot, it will transfer the taste to the table/countertops. And then when you put another pot there it will transmit the absorbed taste. So I heard you should never put a hot meat pot on the same spot of a dairy one since the countertop might be wet.

Is this correct? I searched in books and on the internet and nowhere does it say it's prohibited.


texts: Does listening to Torah content count as the mitzvah of Talmud Torah?

texts: Do I get the miztvah of learning Torah, by listening to your answers of these peoples questions?