texts: Torah source for celebrating your personal achievements

texts:
It seems to have become a popular idea that celebrating achievements, even after successfully realizing a small goal, is important to continue developing and staying motivated.

I'm looking for a Torah source that speaks to this point. I know there are many sources which say that the correct posture for a Jew is to attributing all (good) things to Hashem and to be humble etc. These ideas do not necessarily have to contradict the act of celebrating your achievements, but they could and so I'm looking for sources to begin looking into this.


texts: Are you allowed to take a Haircut The day of Erev Pesach after Burning the Chometz? Does it make a difference if your are a Male or female are small children Different?


texts: Where does the inyan of davening with a Tzaddik on Rosh HaShanah come from? Where did it start? Was there ever such a minhag before chassidus come along? (Assuming it started with the Chassidim -- my question before this was with which chassididm did it start with since that was my assumption.)


texts:
I recall hearing a few years ago about a law in scripture regarding one's speech that had a particular Jewish interpretation that resonated with me. The problem is, I don't remember what it was called, or all of the specifics of the interpretation.

As I recall, much the spirit of the interpretation was about putting people down or making them feel stupid. One example might be if an expert in a field (say, a lawyer) asked a known non-expert (a non-lawyer) if he could explain the intricacies of some concept in that field of expertise with the intent of exposing him as someone who does not know what he is talking about.

If I recall, asking a question to which you know the answer already was another aspect of that same interpretation.

The law might have been translated as something like "bad mouth", though I think that slander might not have been included because that implies that the bad-mouthing is false.

So here's the three-parter:

What is the law?
Did I understand it aright?
Is there a "standard" set of aspects to this law/interpretation? If so, what are they?


texts:
What Bracha do you make on Sushi?

Is the rice the main part and therefore a mezonos, or is it just a toful (less-important ingredient) in which case I guess a shehakol?


texts: Which to choose: relations with a non Jewish woman or wasting seed

texts:
If a man had to choose, which should he choose: relations with a non Jewish woman or wasting seed?

Someone told me that he was taught that relations with a non Jewish woman should be chosen (that is what his Rabbi taught him).

But I can not find anything on this subject

Is he correct?
Source please


texts: One may not learn Torah in the bathroom. May one learn Torah that pertains to halachos of the bathroom that came up in the bathroom, or must one leave the bathroom, check the halachah, and return to the bathroom?


texts:
In Vayelech, the Tikkun Simanim has a couple ambiguities in the notes.  In shishi a sentence ends with "נשבעתי".  The text shows a patach, but the notes indicate should be a kamatz (in MT)?  Is it a typo in the tikkun?  Also, in chamishi, the word "ולמדה" has a mapik-heh but the notes say the tradition is NO mapik-heh?  Anyone help me with this?  Thanks!

It's the two adjacent notes on 19 and 21.  See pic.


texts: Halachic explanation of King David closeness with Avishag

texts:
Shulhan Aruch Even HaEzer 21 and 22 records the Halacha against men and women touching each other (especially Derech Hiba; whether it is Deorayta or Derabanan is a Mahloket Rishonim between Rambam and Ramban).

So my question is, how did Dawid Hamelech take a woman (Melachim 1:1-5) to comfort him and keep him warm when he wasn't married to her (as far as I know)?


texts: What's special about where the unique karne farah trope appears?

texts:
There is one trope phrase that appears only once in the Torah, in Bamidbar 35:5, a yerach ben yomo followed by a karne farah.
The text of the verse follows; I've bolded the words with these tropes:

וּמַדֹּתֶ֞ם מִח֣וּץ לָעִ֗יר אֶת־פְּאַת־קֵ֣דְמָה אַלְפַּ֪יִם בָּֽאַמָּ֟ה וְאֶת־פְּאַת־נֶגֶב֩ אַלְפַּ֨יִם בָּֽאַמָּ֜ה וְאֶת־פְּאַת־יָ֣ם ׀ אַלְפַּ֣יִם בָּֽאַמָּ֗ה וְאֵ֨ת פְּאַ֥ת צָפ֛וֹן אַלְפַּ֥יִם בָּֽאַמָּ֖ה וְהָעִ֣יר בַּתָּ֑וֶךְ זֶ֚ה יִֽהְיֶ֣ה לָהֶ֔ם מִגְרְשֵׁ֖י הֶֽעָרִֽים׃
And ye shall measure without the city for the east side two thousand cubits, and for the south side two thousand cubits, and for the west side two thousand cubits, and for the north side two thousand cubits, the city being in the midst. This shall be to them the open land about the cities.

For something that appears only once in the Torah, this seems an unusual place for it to show up -- we're in a verse that describes reserved spaces around the Levites' towns in four directions and one of the directions is treated this way?  And it's not even the direction itself; it's one of four instances of אַלְפַּיִם בָּאַמָּה in the verse.
What is special about this use of trope?


texts: What happens if an individual accidentally says Aneinu before Re'eh instead of during Shema Koleinu?

texts:
Let’s say that a congregant, who’s normally supposed to say Aneinu in Shema Koleinu instead of before Re'eh, accidentally says it as a stand-alone Beracha before Re'eh. He doesn’t realize until well after 3-4 seconds.

Does he have to say Aneinu again during Shema Koleinu?
Does it count as a Beracha said in vain?


texts: Can I choose not to violate Shabbos for "pikuach nefesh"?

texts:
According to the Gemara (Yoma 85a-b) and Poskim (Shulchan Aruch, Orach Chaim 328, Rambam, Hilchot Shabbos 2 [English Rambam]), one is allowed to violate Shabbos in order to preserve his life. This is learned from the verse (Leviticus 18:5) "וחי בהם," "and one should live in them [the laws of the Torah]," on which Shmuel says (in the above Gemara) "ולא שימות בהם" "and one should not die by them [the laws of the Torah.]"

So one is allowed to violate Shabbos to save his life. What if a person should decide he doesn't want to? What if someone wants to "be strict" on themselves, and keep Shabbos even in the face of danger to life?

May a person choose not to treat a life-threatening disease on Shabbos?


texts: Does anyone comment on why Yonah needed the kikayon when he already had shade from his sukkah?

texts:
In Yonah 4 verse 5 says:

  וַיֵּצֵ֤א יוֹנָה֙ מִן־הָעִ֔יר וַיֵּ֖שֶׁב מִקֶּ֣דֶם לָעִ֑יר וַיַּעַשׂ֩
  ל֨וֹ שָׁ֜ם סֻכָּ֗ה וַיֵּ֤שֶׁב תַּחְתֶּ֙יהָ֙ בַּצֵּ֔ל עַ֚ד אֲשֶׁ֣ר
  יִרְאֶ֔ה מַה־יִּהְיֶ֖ה בָּעִֽיר׃

  Now Jonah had left the city and found a place east of the city. He
  made a booth there and sat under it in the shade, until he should see
  what happened to the city.

So Yonah had shade in his Sukkah. Verse 6 says:

  וַיְמַ֣ן יְהוָֽה־אֱ֠לֹהִים קִיקָי֞וֹן וַיַּ֣עַל ׀ מֵעַ֣ל לְיוֹנָ֗ה
  לִֽהְי֥וֹת צֵל֙ עַל־רֹאשׁ֔וֹ לְהַצִּ֥יל ל֖וֹ מֵרָֽעָת֑וֹ וַיִּשְׂמַ֥ח
  יוֹנָ֛ה עַל־הַקִּֽיקָי֖וֹן שִׂמְחָ֥ה גְדוֹלָֽה׃

  The LORD God provided a kikayon , which grew up over Jonah, to provide
  shade for his head and save him from discomfort. Jonah was very happy
  about the plant.

There seems to be a clear question, “If he had a sukkah with shade, why did he need a kikayon?” and a simple answer - “The kikayon gave valuable extra shade.”

Is there any commentator who asks the question? I am not satisfied with the simple answer.


texts: Does any posek today permit smoking marijuana?

texts: Is there any posek alive today who allows smoking marijuana for recreational purposes?


texts: What happened to the "notar" (left-over) of the 1st Pesach lamb?

texts:
Exodus 12:8:

וְאָכְל֥וּ אֶת־הַבָּשָׂ֖ר בַּלַּ֣יְלָה הַזֶּ֑ה

  And they shall eat the flesh in that night.

Exodus 12:10:

וְלֹא־תוֹתִ֥ירוּ מִמֶּ֖נּוּ עַד־בֹּ֑קֶר וְהַנֹּתָ֥ר מִמֶּ֛נּוּ עַד־בֹּ֖קֶר בָּאֵ֥שׁ תִּשְׂרֹֽפוּ׃

  And ye shall let nothing of it remain until the morning; but that
  which remaineth of it until the morning ye shall burn with fire.

B'nai Yisra'el left Egypt early in the morning, they were told to leave in a hurry, and the Torah says that they were chased out and had to leave so quickly that they didn't prepare food nor did they have time to let the dough rise.

What happened to the left over Pesach lamb? Was there absolutely no left over with anyone at all? If there was, when did they have time to burn it?


texts: Why Moses didn't care for his sons after leaving Egypt?

texts:
This bothers me a lot, and I would like to understand Moses' approach to his family as the Torah describes it:

Moses marries Tzipora (which seemingly converts) in Midyan and has two sons (that are seemingly Jews)
Moses leaves Midyan with his wife and kids on his way to Egypt
Something happens in between. The Mechilta says he meets Aharon and Aharon advises Moses not to bring them to Egypt (this is very weird, as we know that the Tribe of Levy weren't ever enslaved or hurt)
A year of the ten Makkos passes, no Jews are hurt, and Aharon's fears fade away, and the Jews finally leave Egypt. Moses doesn't remember his wife and kids.
The whole nation crosses the Red sea and sees the miracles. The Egyptians are fully defeated. No mention of changes in Moses' position.
(There are two opinions here on when Yitro came to Moses - either before the Matan Torah or after) So either Moses is ready to receive the Torah without his family or actually receives the Torah without remembering them. (looks very strange to me)
Yitro comes and brings Tzipora and Moses sons - no mention of the reunion, happy meeting etc. No mention of Moses relating to his sons at all.

The questions:

Was this behavior sanctioned by G-d?
What was Moses' intention toward his sons in the whole Parsha of Yetziat Mitzrayim?
Was Moses exempt from all his obligations toward his sons (Chinuch, Torah learning etc)?


texts: Strike chest in "S'lach lanu" on Shabas?

texts:
Suppose someone is praying maariv, shacharis, or mincha on Shabas, starts the weekday amida's blessings, and then realizes, amid those weekday blessings, that he should be saying the amida of Shabas. As ruled in Orach Chayim 268:2, he should continue through to the end of whatever blessing he's amid, and then start the Shabas blessing. The reason he continues with the blessing he's amid, Mishna B'rura 2 writes, is that that blessing is really suitable for Shabas in theory.

Now, during the third weekday-specific blessing ("S'lach lanu"), it's customary to strike one's chest with his fist. Suppose someone realizes, after starting that blessing but before reaching the part where he strikes his chest, that he should be saying the amida of Shabas. Then, per the preceding paragraph, he should finish "S'lach lanu". I wonder whether he should strike his chest. Arguably, yes, why not? On the other hand, though, (a) maybe, just as we don't (usually) say viduy on Shabas, there's some reason not to strike the chest on Shabas, and (b) maybe in order to save oneself the shame of revealing he started the weekday blessings, he can omit striking his chest. Does anyone have any sources on this, please?


texts: Can I have a linen lining in a wool jacket?

texts: Pretty straightforward: is it permissible to have a garment in which linen and wool fabrics are both present? Some examples would include the example in the title (linen lining in a wool jacket) and a linen collar or lapel in a wool suit (or vice-versa).


texts:
Last weeks Parsha included Parshas Sota.
Being that the Bais Hamikdash is the holiest place in the world, we have special halachos that require us to treat it with proper respect. Additionally, it's a public place, with many men around.

Why aren't we concerned:

Her hair is uncovered, and a married woman's hair is considered
ervah (mdrabanun)
2) her clothes would often rip, exposing her usually covered body
parts.
3) It seems the kohen would touch her hands directly


texts:
I've noticed for some time that, especially on imported foods, there are often multiple Hechsherim, and that they sometimes contradict one another.  It might not surprise me if a foreign product were marked with a Hechsher that a certifier on the importing end were stricter about (eg., a Hechsher on the importing end might be stricter about the temperature required for wine to be considered Mevushal and put a caveat on its label warning people that it's only Mevushal according to some, although it's still Kosher, even though the Rav HaMachshir at the exporting end labeled it Mevushal).

But I've seen many imported food products bearing Kosher for Passover certification from the Kashruth agency on the importing end, even though the Rav HaMachshir on the exporting end clearly marked the product "Not for Passover Use" (in the originating country's language).

How can a Kashruth agency on the importing end certify something more leniently than the agent they are trusting to have done the inspection, when they themselves did not observe the food processing?


texts:
The Zohar (III parshas Shelach p. 158a) says that the spies spoke badly about the land of Israel because they felt they wouldn't remain in a position of leadership once the Jews entered the land. To maintain their power, they tried to convince the people to abandon the plan to conquer the land. This Zohar is brought by many sources, including Mesillas Yesharim (Chapter 11) and the Shelah (parshas Shelach Torah Ohr 3).
The Be'er Yosef suggests that they weren't making an assumption. They saw a vision that they wouldn't be the leaders once the Jews entered the land (side point: it ended up coming true, as they died, and thus weren't leaders when the Jews entered the land). However, the Zohar itself, and the sources above that quote it, don't mention anything about prophecy. It sounds more like paranoia, unwarranted fears.
Is this the Be'er Yosef's insight? Or is there an earlier source for such an interpretation. Or perhaps, this is the simple reading of the Zohar.


texts: May a person learn torah near a dead body? Does it matter if the corpse is Jewish or not? Please cite sources.


texts: Noda B'Yehuda and the Tzavah of Rebbe Yehuda HaChossid

texts:
The Noda B'Yehuda (Tinyanah Evan HaEzer Siman 79) famously writes in regards to making a match between a bachelor that has the same name as the father of the potential bride that one need not be concerned about this. Rebbe Yehuda HaChossid in his famous will (tzavah) writes that one shouldn't make such a shidduch.

The Noda B'Yehuda writes very strongly against anyone going against what it says in the Talmud, mentioning specifically other relationships (marriage set-ups) that Rebbe Yehuda HaChossid wrote against and that the Talmud permitted or said even was a mitzvah! He writes so strongly that such a person's words shouldn't be accepted. Because of this however he writes afterwards a reason why perhaps Rebbe Yehuda HaChossid was machmir in these things.

My question is, would the Noda B'Yehuda speak or feel so strongly against other things it says in the Tzavah? For example (and specifically) not taking a haircut on Rosh Chodesh. Would we have any reason to believe that he also perhaps didn't hold of this prohibition? (Arguably, it's more difficult to believe as much, since this prohibition was already brought in poskim by the time the Noda B'Yehuda lived.) Do we have a proof to this from anywhere or a reason to think that he would also disagree with this point and others?

(Please help add tags to this then remove this line from the question.)


texts: Chanukiyah height restriction and modern architecture?

texts:
I have learned that, to publicize the miracle, the Chanukah candles must be within 20 amot of the ground.  Yet when I was in Jerusalem during Chanukah some years ago, I saw chanukiyot in windows of upper floors in buildings, leading me to wonder how people with upper-story apartments (or hotel rooms, for travelers) are supposed to fulfill the mitzvah.  This question about eating out during Chanukah suggests that publicizing the miracle to the members of one's family "counts"; is that correct?

If lighting on an upper floor of a building fulfills the mitzvah, does this also apply to temporary residences, like a hotel room, or only to one's permanent home?  Must a traveler during Chanukah ensure that he gets a first-floor hotel room?  (Perhaps we are more willing to tell a traveler to do this than to tell a resident to move house.)

(This question arises out of the same consideration as this one.)


texts: shemonah esrei and moving to another location

texts:
I heard that one can/ should, step out of שמונה עשרה if they are being disturbed and move to somewhere else. Where is the halachic source for this?
I also heard that they may move elsewhere and continue from where they left off. However, talking is not permitted. Where is the halachic source for this?


texts: May one read a map or document hung on the wall by a Jew during Shabbos?

texts:
Let's say a Jew hung a map or a document on the wall on Shabbos.

For the purposes of this question, let's assume that this was a desecration of Shabbos (presumably because of the prohibition on completing the construction of something on Shabbos).

Would another Jew be permitted to look at this map or document after Shabbos?

Or would this qualify as impermissibly benefiting from an act of Shabbos desecration?


texts:
I have been by a couple Sepharadi households for Shabbat and when it was time for Birkat HaMazon the head of the household alone would read the entire thing outloud noting they would have everyone at the meal in mind, rather than everyone reading themselves.

What is the Halacha surrounding this? Does it strictly apply to Sephardi posek? Thank you.


texts: Sources for juxtaposing two opposing approaches to Jewish Halachah

texts:
Throughout different realms of Halochos I spot two opposing approaches to ruling the practical Halochos - let's call them Absolute and Personal:

The Absolute approach rules/proposes  Halochos that are fixed in measures or actions and do not rely on personal perception.
The Personal approach rules/proposes Halochos that depend on personal feelings or opinions.

For example, in Hilchos Brochos, the first approach says Birkas Hamozon is said on a certain measure of bread eaten, while the latter relies on a personal feeling of fullness.

In Hilchos Kiddush Hachodesh, G-d shows Moses an exact measure of the New Moon to be Mekadesh on one hand but adds "Lachem" - "you are free to do whatever you please".

In Hilchos Succah, we have certain exact measures, 20 Ama or 10 Tfochim, but some refer to personal opinions, like "Holds most of him" or "one who regrets sitting in a Succah is exempt".

In Hilchos Sanhedrin, we see that our judicial system is based on clear rules (two witnesses, strict interrogation etc), but on the other hand, the judges are free to execute a person if they just feel so.

In Hilchos Meat and milk, we see that some Halochos are based on fixed amounts of food, while others depend on the subjective taste.

It is important to note that those two approaches are truly intervening in practically any dispute and the final Halacha is often a mix of the two. However, I couldn't relate any specific Rabbis (or schools) to any approach and it appears that the claims are rather random.

This is my personal observation that is consistent with all Masechtos I've learned. I'd like to know if any sources speak of these distinctive approaches in our Halacha?


texts: Halachic considerations of ultrasonography on infant for gender

texts:
There are some people who specifically don't want to know their baby's gender before birth.

Is there any halachic basis to this, or is it just superstition?


texts:
Possible Duplicate:
  Why are parshat Noach and parshat Toldot named that way?

Was wondering. Why is Parshas Toldos not called Parshas Yitzchok just like Parshas Noach. In addition why is Parshas Noach not called Parshas Toldos?


texts: I sleep with tzitzis on. Is there any part of the body they shouldn't touch?

texts: I sleep with my tzitzis on. Is there any part of the body the tzitzis should not touch?


texts: For the Noahide laws, what should Noahides, who are unaware of the biblical God, do?

texts: Being a Noahide Gentile seems to be harder than it looks. Noahides must follow the seven commandments. I wonder what happens to those innocent peoples who practice polytheistic, traditional folk religions and are unaware of the biblical God. From a Jewish point-of-view, they would be just worshiping idols? Wouldn't that be a little tough on those gentiles?


texts:
Forgive me if this question seems inappropriate or ignorant. I mean it as a legitimate question for Jewish people asked by a non-Jewish person.

I was raised in a Christian household. And was always taught that Jesus was  the Messiah not just the Jewish people, but all people.

Now most modern Jews do not accept the legitimacy of Jesus's claim to be Messiah, that being the case, the Deity of Judaism has never (to my knowledge) revealed any path to salvation for gentiles.

So from a Jewish perspective who then should we gentiles worship?

Judaism being  a mostly non proselytizing faith one would assume that the Jewish God does not encourage his followers to spread their faith to the gentile community.


texts: Why does the Mishnah in Pirkei Avot 3:2 end in a pasuk without a straight up answer? What is the pasuk trying to teach us?

texts:
Why does the Mishnah in Avot 3:2 end by quoting a pasuk (biblical verse) without a straight up answer? What is the pasuk in Eichah (verse from Lamentations) trying to teach us?

  Pirkei Avot 3:2

  רבי חנינא סגן הכהנים אומר, הוי מתפלל בשלומה של מלכות , שאלמלא מוראה,
  איש את רעהו חיים בלעו.רבי חנניא בן תרדיון אומר, שנים שיושבין ואין
  ביניהן דברי תורה, הרי זה מושב לצים , שנאמר (תהלים א), ובמושב לצים לא
  ישב.אבל שנים שיושבין ויש ביניהם דברי תורה, שכינה שרויה ביניהם , שנאמר
  (מלאכי ג), אז נדברו יראי יי איש אל רעהו ויקשב יי וישמע ויכתב ספר זכרון
  לפניו ליראי יי ולחשבי שמו.אין לי אלא שנים.מנין שאפלו אחד שיושב ועוסק
  בתורה , שהקדוש ברוך הוא קובע לו שכר, שנאמר (איכה ג), ישב בדד וידם כי
  נטל עליו

  Rabbi Chanina, the Deputy High Priest, said: Pray for the welfare of
  the government, For were it not for the fear of it, One person would
  eat the other alive.

  Rabbi Chanania ben Tradyon said: [When] two sit
  together and there are no words of Torah [spoken] between them, This
  is a session of scorners, As it is said (in Psalm 1:1): “[Happy is the
  man who has] not . . . sat in the seat of the scornful.” But [when]
  two sit together and there are words of Torah [spoken] between them,
  The Divine Presence rests with them, As it is said (in Malachi 3:16):
  “Then they who feared the Lord spoke one with another, and the Lord
  hearkened and heard, and a book of remembrance was written before Him,
  for them who feared the Lord and who thought upon His Name."

  [The
  Mishnah asks:] I have no [Scriptural support for the proposition that
  the Divine Presence rests with them] except [with] two. From where [is
  there proof that] even [when there is only] one [person studying
  Torah], The Holy One, Blessed be He, determines a reward for him? As
  it is said (in Lamentations 3:28): “Though he sits alone and
  [meditates] in silence, yet he takes [a reward] to himself.”


texts:
I was just reviewing the Rashi on the parsha and I was struck by a couple very unusual juxtapositions.

17:14 reads "... Write  this as a remembrance in the Book and place it in the ears of Yehoshua, for I shall surely wipe out the memory of Amalek from under the heavens."

Rashi: "Place it in the ears of Yehoshua" - The one who brings Israel into the Land.

There is currently no decree preventing Moshe from coming to Israel (which was supposed to happen in a couple months), so at this point, wasn't Moshe under the assumption that he himself would bring them into the land?

Rashi notes that "Here it is hinted to Moshe that Yehoshua would bring Yisroel into the land." Why specifically by this mitzvah?

But there's a bigger problem: According to Rashi in the previous possuk, Yehoshua specifically did NOT kill all of Amalek when he had the chance, and "from here we learn that he acted by the word of the Shechinah/Divine Presence."

Why would Hashem essentially command Yehoshua to leave them alive now if he was to wipe them out later (which, as Hashem surely knew, would be unsuccessful)? Is there a source which discusses this confusing passage and explains why it demarcates the transition between Moshe and Yehoshua and Hashem stopping Yehoshua from "finishing the job" right then and there?


texts: I'm preparing classes on the beginning of Bava Metziah and I would like to present the information through the lens of the Rabbonim that used the Gemara to answer Sheilos. Does anyone know of a Sefer that compiles Sheilos U'Tshuvos through that lens?


texts:
Bereishit 1 goes into detail on when and how Hashem created various things in creation. One thing I notice though is that there is no specific detail on how or when water was created. It just sort of "shows up" after G-d creats the heavens and the earth and is never explained.

:בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ: וְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְח֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם
In the beginning, G-d created the heavens and the earth. And the earth was formless and void, and darkness covered the surface of the deep, and the spirit of G-d was hovering over the face of the water.

Where did the water come from?


texts: Elu Ve'Elu - can half truth be called truth?

texts:
Many Talmudic sources themselves, interpreters and commentators seek to reconcile contradicting opinions by steering each opinion off to a different scope/topic.

Someone gave an example of a cylinder, that one can see it as a circle from above or as a square from the side. But then factually they are both wrong, failing to see its depth and likening it to a two-dimensional form.

A good example for such a Machlokes is in Gittin 6b:

  "א"ל ח"ו ומי איכא ספיקא קמי שמיא א"ל אלו ואלו דברי אלהים חיים הן זבוב מצא ולא הקפיד נימא מצא והקפיד: אמר רב יהודה זבוב בקערה ונימא באותו מקום זבוב מאיסותא ונימא סכנתא איכא דאמרי אידי ואידי בקערה זבוב אונסא ונימא פשיעותא

So the "absolute truth" that G-d gives is that in reality there were two reasons for the incident, however, R Yonatan saw only one and so R' Evyatar. Evidently they both didn't know/consider the other option.

Why seeing only one aspect of a problem can be considered "truth"?

NB: this question is only for Machlokos that are explained in such a way, and not for those where two opinions clash with no resolution.


texts:
On Purim, I will drive around and deliver my mishloach manot. However, if a person is not home, I might leave the package at his door. If he doesn't arrive until days later, have I still satisfied my obligation to send because I delivered it to his door on the right day? Does it matter if I know that he is not (or will not be) home?

If I know he isn't home on Ta'anit Esther, can I leave it at his door then, knowing that he won't get home until it is properly Purim, so the actual receiving of it will be on Purim. Could I leave it a week early (or longer) if I know he won't be around until Purim?

This last one just popped into my head and might need a separate question -- I don't know the rules of conditions well enough. If I am visiting a friend on Ta'anit Esther and I won't see him on Purim, can I put a package in his house and say "I am placing this here but not transferring ownership of it to you until tomorrow"? Could I do that on the day before the fast with a longer conditional period?


texts: How can ultrasound be used to resolve a niddah question?

texts:
In this post Rabbi Slifkin makes the following statement

  Somebody once asked the great and underappreciated Rav Nachum Rabinovich, shlita, about whether one can use ultrasound to resolve a niddah question. He said that the answer is yes, but chas v'shalom to say that people should do such a thing.

It is not clear to me exactly which type of niddah question would be resolvable but later on in the post he explains that ultrasound could be a better indicator of niddah than reviewing a stain.

I am not an expert in ultrasound technology or in hilchot niddah, but I would like to understand exactly how one could use ultrasound to resolve a niddah question.


texts: PTIJ: Is Schrödinger's cat inscribed in the book of Life and the book of Death?

texts:
Based on the idea of quantum mechanics, Erwin Schrödinger proposed his famous "Schrödinger's cat" idea, which is a cat that is both alive and dead until observed.
Is Schrödinger's cat inscribed for a year of Life and Death, and then subsequently erased from one of those books once observed?
And is there an Issur of Shochet to observe the cat on Shabbos or Yom Tov?

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


texts: When the second Beis Hamikdash was being rebuilt, didnt the people think that this is the final redemption? And if so, they wouldve thought thay mashicach had arrived, so did anyone think that Ezra  was Moshiach ben David?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Can you say "Lag Baomer" before counting Sefirah?

texts:
As is known, during Sefiras HaOmer, you should not say "today is x day of the Omer" (or similar) before counting sefirah in Maariv, as this would prevent you from counting with a bracha later (Shulchan Aruch OC 489:4, HT DoubleAA). This is why people commonly say "what was last night's sefirah?" or the Gabbai announces in shul "last night's sefurah was ".

Does saying the words "Lag Baomer" or "it's Lag Baomer, I'm so excited" or some such, count as counting?


texts: Why not remove shoes before washing hands for the priestly blessing?

texts:
As far as I've seen, Kohanim who are about to bless the congregation first untie their shoes (if necessary), then have their hands washed, then remove their shoes, and finally recite the blessing. As I understand it, the shoe removal must be done without touching their shoes, so that the kohanim need not wash their hands again (because they've touched their shoes) before reciting the blessing.

My kid noticed this and wondered why the kohanim don't remove their shoes before washing their hands. That, after all, would enable them to use their hands to remove their shoes, which is easier. I had no answer to this question and turn to you.


texts: Is "tzaar ba'alei chaim" from the Torah, and if so what's the source?

texts:
Is there a mekor (scriptural source) for "tzaar ba'alei chaim" (loosely, cruelty to animals) in the Torah?

Halacha L'Moshe M'Sinai (ancient but associated more strongly with the oral tradition than a particular biblical passage)?

Is it a svara (logical conclusion) like "HaMotzi Mechaveiro Alav HaRe'aya" (the burden of proof being upon one wishing to change the status quo in a monetary dispute)?


texts: Are there any summer minyanim in Banff or Jasper, AB?

texts:
I've hunted the web on this. I know that Edmonton is closest to Jasper and Calgary is closest to Banff, and each have sizable Jewish communities (not sure which if these 2 cities is larger in terms of Orthodox shuls and kosher places).

I'm looking more specifically if there are any minyanim in or near either of these provincial parks. Perhaps, one of the hotels tends to have one? Would someone know? Where are they?


texts:
In Ma'oz Tzur, it says:

  וּמִנּוֹתַר קַנְקַנִּים נַעֲשָׂה נֵס לַשּׁוֹשַׁנִּים
  בְּנֵי בִינָה יְמֵי שְׁמוֹנָה קָבְעוּ שִׁיר וּרְנָנִים

What is the Difference between Shirim and Rinanim?


texts: Source for Cremation Specifically Not Jewish

texts: A respected Rabbinic figure recently mentioned that one of the Rishonim - maybe Tosfos - writes that אין דרך בני ישראל לשרוף מתיהם: burning a Jew's lifeless body is not the Jewish way. Where is this source?


texts: Where can I find a machzor for people who aren't fluent in prayer?

texts:
My Reform congregation is currently considering buying the forthcoming Mishkan Hanefesh machzor.  I've reviewed (and led services from) drafts of this publication and, while it is an improvement over what we are using now (the previous CCAR publication), I hope to do better.  The new machzor has many flaws (most notably, important omissions) and I'd rather we not buy this one.  I would like to find a different machzor to propose buying instead, one that's less far afield of the traditional content.

My congregation's requirements1 are:

Nusach Ashkenaz
Hebrew with English translations
Transliteration for (at least) everything said by the congregation, because not everybody is able to read Hebrew at speed; transliteration should be near the Hebrew, not in a section in the back of the book
"Gender-sensitive" language, meaning it avoids casting God as "he" (our current siddur does this and people expect it)
Volumes are not overly heavy, because we've gotten some complaints about heavy books from elderly congregants (multi-volume is fine)
Not overly-small print (i.e. we can't address the previous point by getting travel editions because some of those people also don't see well)

1 Please don't interpret these as my requirements.  This is not what I would seek for my own use, but I'm trying to help a congregation improve on what it's doing now.

My own desire, as implied above, is that the machzor have traditional liturgy for the Rosh Hashana and Yom Kippur services.  (We don't need to cover weekdays during the yamim nora'im; our regular siddur has those inserts.  And we don't need it to include s'lichot.)

I have heard that the Conservative movement has a relatively new machzor that might fit the bill, but I don't know anything about it (not even a name).  I assume that among its vast body of work Artscroll has transliterated machzorim, though probably not with the gender-sensitive language members of my congregation seek.

What machzor, if any, can I propose to my congregation given these requirements?


texts: Can someone living outside of Israel ask a visitor from Israel to do a melacha for them on the second day of Yom Tov if the visiting Israeli is only keeping one day of Yom Tov?


texts: Is there a mitzva for a son to be present at the Pesach seder of his father?

texts:
The hagada helps us to fulfill the commandment to "tell your son" (Ex 13:8).

But it is impossible for a father to tell his son without the son being present.

So, is there a mitzva for a son to be present at his father's seder?

Is this discussed in the sources?


texts:
It is an article of faith that Hashem directs our lives individually (hashgacha pratit), and part of that guidance includes instructions about what each person should or shouldn't be doing. If we had access to a prophet we could simply ask them what are Hashem's personalised directions, but in the absence of a prophet we have to decode and interpret these messages as we notice them in daily life.

What sources from the Talmud or elsewhere in Jewish tradition help an individual understand and correctly interpret these messages from Above? I am looking for universally applicable assertions such as this kind of event is an indication of this kind of judgement of your actions (ie. no stories about how Hashem sends you messages).


texts:
Is one allowed to remove stems from vegetables or herbs on Shabbos? Is this borer? If it is borer, is it okay to do it if you remove some part of the vegetable on top while you remove the stem so you're taking off some good with the bad (ex: tomatoes, peppers etc.)?

What about cutting off the stems from herbs, say basil - so that you can use just the leaves? Is this also borer, or must you pick the leaves off the stems?


texts: Understanding the proportions of Ta’anis 4:5

texts:
Ta’anis (4:5):

זְמַן עֲצֵי כֹהֲנִים וְהָעָם, תִּשְׁעָה. בְּאֶחָד בְּנִיסָן, בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז, בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב, בְּנֵי פַרְעֹשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ, בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ, בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ, בְּנֵי זַתּוּא בֶן יְהוּדָה, וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ, וּבְנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ, בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל, בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד, שֶׁהָיָה בוֹ הַלֵּל וְקָרְבַּן מוּסָף וְקָרְבַּן עֵצִים:
The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.

We see from this mishna that 6 out of the 8 families that gave wood were from the tribe of Yehuda (and one of them brought twice, making it arguably 7 out of 9). Why did especially the tribe of Yehuda bring wood offerings?
Why are the offerings so unequally divided?


texts: How much of the roof of a sukkah must be open?

texts: Yesterday, during lunchtime in a sukkah with generous schach, l got into a discussion on the minimum and maximum fraction of the area of the roof of a sukkah that must be sufficiently open that you can see the sky, and how concentrated that fraction must be.  Are there any halachot on that?


texts: Hypothetical, what should a wife do if she discovers her husband is uncircumcised?

texts:
Circumcision is an integral part of Judaism. That being said, there really isn't an "inspection" to verify someone is circumcised. Unless the individual is a convert, there isn't a circumstance I'm aware of where the Rabbis "verify" someone has been circumcised. We take everyone's word for it.
That brings me to my hypothetical question.
A husband and wife are married and they engage in relations once the ceremony and events have been finished.
In this moment, the wife comes to the realization that her husband has never been circumcised. While he is Jewish and comes from a Jewish mother, the family never had him circumcised (this is a hypothetical so we can just say it was because they disagreed with circumcision like many secular folks do)
What is a wife supposed to do in such a situation?

Is the wedding considered valid?
Is she supposed to tell the Rabbi?
Is she forbidden from having relations with him?

What exactly is the wife suppose to do in such a situation?


texts: symbol to denote a Jewish deceased author/writter?

texts: In a written list of names I need to indicate which people have passed away.  We normally use a dagger symbol for this.  A dagger † in most appearances looks like a cross, a Christian symbol. Is it still appropriate to apply to Jewish people? If not, what is appropriate?


texts: When was the name אדני first used instead of the name יקוק?

texts:
From this site we have a summary of the medrash:

  As Yaakov nears his demise, the Torah tells us that he wanted to
  reveal to his children what was to transpire at the end of days. After
  Yaakov's plan is mentioned, the Torah continues to tell us that Yaakov
  called the brothers together to discuss their attributes and
  qualities. The Gemora tells us that suddenly his ability to prophesize
  left him, and he was unable to carry out his original plan. Startled
  by this sudden happening, Yaakov instantly attributed it to a flaw in
  his progeny, similar to that of Avrohom and Yitzchock, who each had a
  child who did not carry his legacy. The Shevatim, his children,
  immediately reacted by reciting the Shema and declaring their
  unanimous belief in the Oneness of HaShem.

I heard a Dvar Torah from the Brisker Rov which I did not totally understand. The point of it was that the brothers recited the Shema using the name אדני for the first name of Hashem and יקוק for the second like this

שמע ישראל אדני אלקנו יקוק אחד

This surprised me.

My main question is when was the name  אדני first used instead of the name  יקוק?

A secondary question is what was the full version of the  Dvar Torah?

Please feel free to edit the question to make it clearer!


texts: Does God only speak through the Hebrew scriptures?

texts:
I'm wondering if Jews believe that God only speaks through the Hebrew scriptures?

To come at it from another angle; does God also speak through translations of the scriptures? What about modern day dreams and visions?

I ask because historically the Septuagint was considered a very popular and important translation (into Greek), and as I understand it, the majority of Jews at the time of Jesus were reading the Septuagint rather than the Hebrew scriptures, (with the exception of some liturgical readings in the synagogues). I'm wondering how Jews today would regard the Septuagint as it is a translation, not the original Hebrew?

And how do Jews regard the thousands of Christian translations into every major language today? Could a modern Jew pick up the NIV bible and say "God speaks through this book" (of course he would have to tear out the New Testament first)?

To clarify my preconceptions as a Christian: In the Christian world, it is believed that when you read the bible God is actually talking to you. Some Christians take this to mean that every word on the page is literally "breathed-out" from God's mouth, and therefore every word is important and only the scriptures in the original languages are truly "God's word". While others believe that it is the message which is "inspired" by God, but not so much the individual words, and therefore translations from the original Hebrew can be considered just as much "word of God" as the original texts, just so long as they convey the same message.


texts: Covering eyes for Shma which isn't THE shma

texts:
Based on the answer to this question about covering ones eyes for the Shma said early in davening, it would appear that one only covers his eyes when saying the verse of Shma in order to enhance the kavannah in order to fulfill the obligation of saying Shma. If he will be able to say the Shma and its blessings within the proper time, he need not cover his eyes when he says the verse earlier in Davening.

One of the reasons we insert Shma in the kedusha of musaf (according to the research I did for this question) is because its being said had been outlawed. If so, then saying it in musaf became the time to fulfill the obligation of saying Shma -- would the eyes have been covered then?

And in Kriat Shma al Hamittah (according to the handy Artscroll siddur) one must cover his eyes as well -- and yet this recitation is NOT about fulfilling that obligation to recite the Shma, assuming ma'ariv has been said at a late enough time. So why would there be any eye covering there? If it is simply about kavannah when davening, wouldn't it be appropriate to cover eyes ANY time we say the verse?


texts: Are Hops kosher for passover without certification?

texts:
Inspired by http://www.toastale.com/toast-ale-recipe/

my idea is instead of using bread to use matzah as the source of fermentable sugars.

The ingredients for modern beer "usually" are malt, water, yeast, and hops

Now assuming I replaced the malt with a chometz free product such as matzah and the yeast was certified kosher for Passover or used spontaneous inoculation. Would the hops be kosher for Passover without kosher certification?


texts: What are some instances in which ashkenazim do NOT follow Rama?

texts: What are some instances in which ashkenazim do not follow Rama? I can think of Kapparos off hand, but surely there are more...


texts: How should one respond after each plague is named during the seder?

texts:
In the Haggadah, the Ten Plagues are recited, and a drop of wine is spilled for each one.  However, in the Tunisian tradition (and maybe others), after the reader chants each plague, the others respond with something.  What do they say?  It happens starting at 16:13 in this video of Nathan Cohen's recitation of the Haggadah:

https://www.youtube.com/watch?v=CDEKagDAT_I&t=972

I'm guessing Tunisian Jews aren't the only ones who say this, and it may be a response to generally hearing about bad things, I don't know.  That's why I'm asking!


texts:
I understand that someone observing shloshim should not attend a seudat mitzvah. I was wondering what happens if someone observing shloshim has a baby boy who is due for a bris.

Does the parent simply not attend the seudah?
Perhaps no seudah is held (maybe only if both parents are observing sholoshim [e.g. they had twins and one of them died])?
Maybe the brit milah (or maybe just the seudah) is delayed until after the shloshim? (Does it matter if the bris was already delayed [e.g. for health reasons or the baby was born bein hashemashot on erev Shabbat]?)


texts: Is scissors vs. straight blade really a significant difference?

texts:
While listening to a presentation being given by an orthodox Jew, he made a comment about shaving, and how he had to use an electric razor past a certain point on his face.  It was just a conversational, in-passing remark during introductions for a meeting that had nothing to do with Judaism, so I didn't get a chance to ask about it.  But I am curious...

I am not Jewish, but customs regarding hair are common in Christian and Muslim sects as well, so I totally get that part.  This Wikipedia page and this SE question both do a good job of explaining where the custom comes from.

The distinction comes down to the use of a straight blade vs. a pair of scissors, but this argument doesn't make sense to me in our modern technological age.

If the religious objective is that you should not destroy the corners of the head and of the beard, how does an electric razor -- which accomplishes very nearly the same exact thing as a straight razor does -- be acceptable to that objective?  It seems like splitting hairs to me (pun very much intended).

BTW, the guy giving the presentation was clean-shaven.


texts: Are there any Nusach Ashkenaz Shuls that say Yotzros or Musaf on the weeks of the Four Parshios?


texts: When in Israel I went to a Temani synagogue named Beit Kenesseth haRambam and after services they study a bit of the Mishneh Torah but they chanted it in a particular melody. Anyone know what melody that is?


texts: May we still say Elohim and other names of God in everyday speech?

texts:
My experience (at least in the Orthodox Ashkenazic community) is that it is common knowledge that we may not say Elohim in everyday speech. On the other hand, it seems like in many cases in Tanach or Talmud the name Elohim or similar is used in conversational terms or at least not directly in a blessing.

Is this true Halacha as many Ashkenazim appear to think it is, is it more of a minhag that has the force of Halacha, or is it not true?

And if it is forbidden as many seem to think it is, then why can't we say God's name? Also is there one name that is forbidden while other terms are not? For example many places and names include "el" in them and that seems to be fine.

Also, in practice, if you speak Hebrew and want to teach a child about God, do you actually use a fake word like "Elokim" to discuss it?


texts: Rambam on Planting non-fruit trees on Shemita

texts:
The Yerushalmi in Sheviit 4:4 says:

  וכן היה רשב״ג אומר נוטעין אילן סרק בשביעית
  So too Rabban Shimon ben Gamliel would say - one may plant non-fruit trees on the seventh

then RaMBa"M goes and says in hilkhot shemita ve'yovel 1:5:

  אין נוטעין בשביעית אפילו אילן סרק,

  One may not plant on the seventh year even non-fruit trees [are
  included in the prohibition]

Rambam seems to contradict an explicit Yerushalmi and then this source in the Bavli Sukkah 40a seems to strengthen Raban Shimon ben Gamliel in the Yerushalmi:

  עצים בעלמא הוא, ועצים אין בהן משום קדושת שביעית, (דתנן) +מסורת הש"ס:
  [דתניא]+ עלי קנים ועלי גפנים שגבבן לחובה על פני השדה, לקטן לאכילה - יש
  בהן משום קדושת שביעית, לקטן לעצים - אין בהן משום קדושת שביעית!

  For this is merely wood and wood does not possess the sanctity of the
  Sabbatical Year, as it has been taught, Leaves of reeds and leaves of
  the vine which have been heaped up as a hiding-place upon a field, if
  they were gathered for [animal] food, they possess the sanctity of the
  Sabbatical Year, but if they were gathered for firewood, they have not
  the sanctity of the Sabbatical Year

Who is Rambam holding like?
Are there sources that I am missing in this conversation?
How would the Rambam explain these gemarot?
Do you think that this is a conversation about the prohibitions of shemita being on the land vs the person?


texts: How does running בין השמשות prevent Shabbos coming in (Rambam Chovel uMazzik - 6 (9))

texts:
In today's Rambam Yomi Chovel uMazzik - Chapter Six halocho 9 it says

  When two people were proceeding in the public domain, one of them was
  running and one was walking, and one was injured by the other
  unintentionally, the one who is running is liable, for he is departing
  from the norm.

  If it was Friday afternoon, after sunset (= בין השמשות), when the
  collision took place, he is not liable. For he has permission to run
  at that time, so that the Sabbath will not enter when he is not
  ready to accept it. If both individuals were running, and one
  injured the other, neither is liable. This applies even on other days.

From the text, it seems that as long as he is running in בין השמשות, he can prevent the arrival of Shabbos. How is that?


texts: Seeing dam due to relations and the halachos of vests

texts:
If a woman was a "ro'eh machmis tashmish" (she saw blood after having relations), does the day that it happened go into the account of her "vestes" (the days that she will have to be concerned she may see blood and will therefore have to be separate from her husband)?

If it does, does she need to be concerned for the "oneh benonis" relative to the day she saw dam from the relations (30 days later)? Does she have to make an accounting of what the "haflagah" (the time between the last time she saw blood normally and the time now that she saw machmis tashmish) would be and be concerned for that as well?


texts: Can a woman cut her nails for mikvah even if it's the "wrong" day?

texts:
There are many discussions of when the fingernails can and cannot be cut according to halacha and minhag. It is very hard to ascertain anything coherent from this information, other than that Friday is the best day to cut them, and that many other days may be prohibited.

Could, though, a woman who needs to cut her nails to prepare for mikvah do so on any day of the week (except Shabbos)?

I'm quite sure the answer is "yes," but I'd like to see a source that actually discusses it.


texts:
BS"D

I was at an Ashkenazi beith kneseth this past shabboth and noticed that they didn't distinctly pronounce their Shuruq's and Hholam's and instead substituted them with Hhireq's. I'm not sure if it was in all cases, since I only noticed it come up with a few words. The examples I remember are:

Sidur = Sidir
Qidush = Qidish
Yom Kipur = Yom Kipir
Kashruth = Kashris
Sukoth = Sukis
Parshoth = Parshis

Whats the source for this practice?

Do all cultural groups of Ashkenaz usually pronounce in this way? I believe the congregation was mainly Hungarian and Polish (if that makes a difference).

Also, if it isn't for all words that those two vowel sounds change, then what's the grammatical rule to know when you pronounce which sound when?


texts: Why does the request for sustenance go in the third section of Birkat HaMazon, with building Jerusalem?

texts:
Just realized -- the third segment of Birkat HaMazon looks like this:

  Hashem, please have mercy on Jerusalem and the Temple ... and rebuild Jerusalem speedily please.

Fine.

But in the middle of that we have a request for sustenance:

  Sustain us and provide for us ... please don't leave us needing the handouts of flesh-and-blood

How do those themes connect? Why does the request go there?


texts: I don't know all the rules. Both of us are from Orthodox backgrounds, "black hat" litvish. We went on 3 dates already and I was wondering if on the fourth I could give compliments. I know on earlier dates you're not supposed to but when does that end? Assumably to compliment her appearance would be inappropriate but would it be ok if I complimented something she was wearing or maybe even tell her that I think a certain mannerism of hers is cute, or would that too be out of place?


texts: Is idolatry more than the worship of inanimate objects?

texts:
Many rabbis (mostly, if not only, non-traditional, I believe) are giving us new interpretations of the word “idolatry”.  We sometimes hear that the pursuit of material possessions is worship of wealth; that objects of sentimental value, such as items that belonged to a loved one, is worship of objects; that viewing certain ideas as absolute and not subject to inquiry is worship of ideas, or idolatry of the mind; that nationalism is worship of country; that egocentrism is worship of self; that astrology is worship of the stars; that love of another human being is worship of a person; that love of pets is worship of animals; that excessive family pride is worship of ancestors; and so on.

I don't buy it.  According to this view, anything you care one whit about is idolatry.  So the only way to observe the commandment against idolatry would be not care at all about anything.

Is there ANYTHING in our traditional Sources about idolatry (avodah zara -- strange worship) being anything other than the worship of material objects as if they had power over your destiny?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts:
I once attended a synagogue regularly where a particular congregant was infatuated with his dog. Upon the passing of the dog the congregant began to say kaddish. He was unclear of his reasons for saying kaddish but it was clear to those who knew him that he intended to say it in the honour of his dog.

Can others answer?


texts: Why did the Jews not Leave during the Plague of Darkness they Egyptians where standing still and could not see them Leave?


texts: May one declare someone to be the messiah?

texts: I recall a gemarah (possibly Yerushalmi Taanit?) wherein Rebbi Akiva is quoted as proclaiming that Shimon bar Kosiba was the king Moshiach. I further understand that this statement could be one of belief as opposed to halacha or fact. I would like to know if there is any restriction for someone to publicly proclaim whether as belief or fact, that  another person is the messiah.


texts:
I have heard that, according to the letter of the law, women only need to pray once a day (usually shachris). Some women add an additional prayer which is usually mincha.

If a woman desired to, could she pray three times just like men do: Shachris, Mincha and Maariv? Or is discouraged for women to pray Maariv?


texts: Who authored the topic - division headings in the Shulchan Aruch?

texts:
In every Shulchan Aruch I have seen, there are headings identifying the topic of each upcoming series of sections.  For example, between sections 88 and 89, there is a heading which labels the next series as הלכות תפילה.  Before section 429, there is a heading labeling the upcoming sections as being הלכות פסח.  These headings also appear in printings of the Tur.  They are at least as old as this printing of the Tur from 1540 - almost 500 years ago - example. (The author of the Tur passed away in around 1340, so it was published sometime before then.)

Who wrote these headings?

Short of identifying the author, I am also interested in finding out when they first started appearing (so an older copy of the Tur, whether or not it has the headings, would be of interest to me).

I am not asking about the section headings that sum up what each section (siman) is about (as in, for example, the words זמן בדיקת חמץ at the beginning of siman 431).  I am aware that some Acharonim felt that inferences could be drawn from those headings and others disagreed.


texts:
I am Chozar Teshuva so if this is a ridiculous question then please bear with me.

Long story short, my cat soiled a ballcap that I own (soil as in, with urine). I put it through the dishwasher, got it nice and clean.  Is it considered ritually impure?  Like would I be able to wear it at all?  Would things I put on my head or touched after touching the hat also be impure?


texts: Halachic Source for Women-Only Mikvaoth?

texts:
Some (actually many) Mikvaoth are designated for women's use only, generally for reasons of cleanliness.

Is there Halachic literature supporting (or urging) this?

(This question is not asking for differences between what constitutes a valid Mikvah for men or for women, but about the women-only designation that is common in some community Mikvaoth.)


texts:
Halachic issues around a secular holiday have been discussed here in relation to Thanksgiving, but what about July 4th (Independence Day in the United States)?

Are there any issues with performing any of the recognized celebrations:

Making a picnic or BBQ for the purposes of marking that day
Attending a parade in honor of July 4th
Watching or igniting (in states where the latter is legal) fireworks


texts: Source for some people not eating processed foods on Pesach?

texts: I've talked to a few people, and they try to "limit" the consumption of processed foods on passover, although when they "need to", as with grape juice and wine etc, they will buy it from the store. This just seems ridiculous to me: if you're anyway buying some things, why not enjoy Yom Tov with more processed foods? And what's wrong with processed foods anyway? (This is even the case when they have multiple "kosher for passover" hechtshers on on it!) Is there any source for this law?


texts: Answer to question in first chapter of Tanya

texts:
In the first chapter of the Tanya the Alter Rebbe points out a seeming contradiction between a Gemara in Niddah and a Mishna in Avot, concerning the question if one should see oneself as a Rasha or not.

Does anyone know where in the Book  the Baal haTanya answers his question?


texts:
Nechemia 13:1 reads

  בַּיּ֣וֹם הַה֗וּא נִקְרָ֛א בְּסֵ֥פֶר מֹשֶׁ֖ה בְּאָזְנֵ֣י הָעָ֑ם וְנִמְצָא֙ כָּת֣וּב בּ֔וֹ אֲ֠שֶׁר לֹא־יָב֨וֹא עַמֹּנִ֧י וּמֹאָבִ֛י בִּקְהַ֥ל הָאֱלֹהִ֖ים עַד־עוֹלָֽם

This verse quotes Devorim 23:4 but its says

  לֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמוֹאָבִ֖י בִּקְהַ֣ל יְהוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהוָ֖ה עַד־עוֹלָֽם

Why change Hashem to Ha-Elokim?

Similarly, why does Verse 2 substitute elokeinu for Hashem elokecha.


texts:
Inspired by this answer.

If the only one of Amalek left alive was Agag, then how was his mother to be bereaved among women (I Shmuel 33)? The Malbim seems to say that she will be so from that point forward, but she should already have been dead and it makes little sense to me that she would be any more bereaved than any other woman who dies before her child.


texts:
Is there an organized path that a Ba'al Teshuva can follow to learn Gemara and prepare the Daf by himself?

I mean after he is able to learn with Artscroll.


texts: Can one say Vayechulu Friday Night alone?

texts: If one Davened an extra-long Shemoneh Esrei, and missed saying ויכולו... with the congregation, can he say it by himself? Or must he say it with someone else?


texts: Avraham's knife was called Ma'achelet. Why?

texts:
What is the reason behind the word Ma'achelet used for the knife used by Avraham in the binding of Yitzchok? Is it an indication of specific function? Is this name used elsewhere? Does it indicate any particular type or style of knife?

Did Avraham assign this name or was it inherited?

Please include sources and links for any details to an answer.

Thank you.


texts: My father-in-law was a Cohen. Are my children Cohanim?

texts:
I seem to recall that Kehuna passes from father to son.  Does it pass through the mother as well?

My father-in-law was a Cohen. That makes my wife Bat-Cohen, but what does it make my children?

Will my children have trouble marrying divorcees?
Should my children avoid cemeteries?
Are my children destined to be constantly called on for Aliya Rishona?


texts: Why aren't non-Jews buried near Jews or wicked people near good?

texts: A colleague at work asked me why Jews are not buried alongside Non-Jews.  He understood why we don't eat with them, but thought those differences should not extend in death and pointed at the cemeteries for U.S. soldiers which have the fallen integrated by battle, not religion.  I told him that we are supposed to be selective even about who is buried nearby (i.e., a Rasha not being buried near a Tzaddik), but I was hoping to uncover a reason behind the halacha.


texts: Why is techeles not universally accepted?

texts:
The Machon Ptil Tekhelet has (to my mind) some pretty compelling arguments as to why the Murex Trunculus is very likely the genuine chilazon from which techeles (blue dye) for the mitzva of tzitzis is produced.

OTOH, we don't see that the Orthodox Jewish world is collectively rushing out to fulfill the mitzva as prescribed in the Torah.  And not for lack of money, either - there is no end of people who are spending extra money on tefillin that are blackened on the back, extra-mehudar esrogim, the most expensive matzos available etc.  So why are people not spending extra money to put techeles in their tzitzis?

I speculate a few reasons:

They have not heard of the research and reasoning of Machon Ptil Tekhelet.
They do not accept said research and reasoning and believe it is not the real techeles.
They are unconvinced that it is the real techeles, and therefore don't feel compelled to act - but then why not buy it even out of doubt, when a Torah mitzva is at stake?  Or is there some potential loss in the event that Murex Trunculus is not genuine techeles?
The Rabbis accept that it would be good to wear techeles, but they themselves don't want to start wearing techeles publicly, because this will put pressure on the general populace to follow suit, and the expense will be too great for some people; therefore they decided effectively to be mevatel mitzvas aseh (annul a positive commandment) for the sake of shalom/peace, and not place people under additional financial stress.
It's a political thing (I hope not!) - since Machon Ptil Tekhelet is identified with the Dati Leumi (Religious Zionist) sector, the Charedi (black-and-white) world doesn't want anything to do with it.

What are your thoughts?


texts:
There is a lot of talk in the news, etc., about Metzitzah B'peh that employs direct oral contact being dangerous.

First: If it is dangerous, shouldn't pikuach nefesh push it off?

Second: How important is it to a Bris in the first place?


texts: Creating a crowd-sourced database of non-dairy OU-D products

texts:
Several questions/answers on this site have pointed out that the OU-D hechsher does not always mean that the product is actually dairy. (But that it is, in reality, "OU-DE" [dairy equipment]. See here and here, for example.)

According to this answer, the only real recourse is to call the certifying agency and ask them.

I would like to create a list of products which people have contacted the OU about and been told that they are indeed pareve.  Please try to maintain the alphabetical order of the list, and list the approximate date of your obtaining this information.

Related: Can I trust a random internet user?


texts: What is the shiur for a min in Mishloach Manos

texts: What is the minimum shiur for a min in mishloach manos, and, particularly according to the Rambam (פרק ב הלכה ט"ו) who holds that you can give 2 of the same thing, what's the shiur to say that you can divide it in half? (And I'm not just asking for the ערוך השלחן who doesn't hold of cutting one min in half, or even having 2 identical minim)


texts: How did Yosef showing his circumcision prove anything?

texts: Rashi to 45:4 says that when Yosef told his brothers to approach him, it was to show them his circumcision (presumably to prove he was Jewish). But how would that prove anything? All of Egypt had been circumcised already, as Rashi says on 41:55. If his showing his circumcision wasn't to prove he was Jewish, why did he do it?


texts: Perek of Tehilim for someone else's spiritual growth

texts: Is there a perek of tehilim that is particularly apropos to daven for someone else's spiritual growth (particularly in Torah learning)?


texts: Can an enamelled pan be changed from meat to milk/pareve?

texts: I have a metal pan that is enameled white on the inside, which I have had for more than 40 years, and hardly used. I originally intended it for meat, but now I think I might get some use out of it if it were milk/pareve. I have not used it at all in years. Can I do this? If so, how do I kosher it for milk?


texts:
I was asked a question this afternoon and I don't know a good answer (yet) so I'm posting it.

I have been asked in the past whether a Jewish person may work in a non-Kosher restaurant that serves meat. The answer I have heard and read is that one may not and one reason is because you may not serve a Jewish customer a treif meal. (this is a gloss but I can't find the source sheets for the shiur about it).

But what about a yogurt place which has no hashgocha and the patrons effectively serve themselves. Sure, the store has gummy this and marshmallow that and I know that they are of a treif brand, but I am not serving anything. Is this more like being a cashier in Shoprite where I don't control what people put in their baskets, I just collect money? Or is this still a restaurant and I can't facilitate someone's choice to eat non Kosher food?

I know this overlaps with this question but it isn't exact because the person is eating right then and there. And if I find my source sheet, I will try to give the basis for my assumption that one should not work in a treif restaurant.

And yes, I intend to ask the LOR when I see him but I'd like to amass as much info as I can beforehand.

Edit -- the LOR didn't come in today with any sources but I looked in The laws of Kashrus (Forst) and on page 182, under the heading of "beneficial use" it reads (unless someone can find the text online, my copy job will have to do - I moved footnotes to parentheticals and omitted unnecessary commentary)

"One may not engage in any commerce involving basar b'chalav. One who owns a restaurant with a non-Jewish clientele, may not serve basar b'chalav. Incidentally, one may not engage in commerce involving any foodstuffs Biblically forbidden to eat (...see Y.D. 117...) lest one inadvertently come to eat some of the prohibited food himself. (Shach §2 and Taz §1 citing Rashba) In addition, it may be problematic selling any forbidden food to the public since non-observant Jews may also purchase food. (See Darcei Tshuva 117:65)"

Working in a restaurant which serves gummy bears which are treif seems to fall under the second clause (the "incidentally") even if the place is self serve, as the food is out and available and workers often eat the food in their own restaurants. Yes, I see that the broad application of the third clause ("In addition") is VERY broad but I'm simply pointing out that there is a background logic to this question. And I happen to be unable to read the tiny D"T letters so if someone can transcribe it without going blind, feel free.


texts: Can one say a berakha in a locker room? For instance, after using the restroom to say 'Asher yatsar', or when putting on talet katan to say '`al mitsvat tsitsit', or before and after eating a protein bar/drinking a protein shake.


texts: Does Satmar have their own form of Chassidus?

texts:
I know Satmar is a chassidic group. But do they have their own form of chassidus? Other chassidic groups like Chabad, Ger etc. all have their own chassidus, does Satmar?

( A "form of chassidus" is the theological thought that combines esoteric kabbalistic texts with the more commonly studied texts; ie Gemara )


texts:
The Gemara Berachos (7a) writes

וְאֵימַת רָתַח? אָמַר אַבַּיֵי: בְּהָנָךְ תְּלָת שָׁעֵי קַמָּיָיתָא
כִּי חִיוָּרָא כַּרְבַּלְתָּא דְתַרְנְגוֹלָא וְקָאֵי אַחַד כַּרְעָא.
The Gemara asks: When is the Holy One, Blessed be He, angry? Abaye
said: God’s anger is revealed through animals. During the first three
hours of the day, when the sun whitens the crest of the rooster and it
stands on one leg. When it appears that its life has left him and he
suddenly turns white, that is when God is angry.

Is there a particularly special rooster this refers to or does every rooster do this each morning in sync? (I was also wondering if it might be connected to the red rooster whose waste is singled out among the birds as being particularly foul regarding davening Shulchan Aruch 79:6)


texts:
Why is Barchu connected to communal Torah recitation? I get the pattern, in that we say it before the brachos of Shema and before the brachos of Kriyas Hatorah. But why? The intent behind it would seem to be that it's like a more universal call to prayer that should be just as appropriate for the Shema-less Mincha. The prayerful quality is especially pronounced in askenaz nuschaot for Yom Tov, especially Yamim Nara'im and the minhag of having aveilim lead the services just to say it (independent of kadish I believe). Have we just superimposed on it over the years? And either way, why specifically those words of blessing to introduce communal torah brachos?

EDIT: Msh, thank you for the welcome and help with clarification. Yes, I am essentially asking the related questions you say I am, and perhaps more, so I should certainly be more clear:

1) Am I correct in my understanding that Barchu was designed as an introduction to brachot over communal Torah recitation?

2) Assuming I am correct, why are those words chosen (i.e., "Bar'chu Et H' Ham'vorach: Baruch H' Ham'vorach L'olam Va'ed") for that endeavor?

3) Why does Barchu nonetheless appear to have the quality of a general call to prayer? (In addition to what I note above, I also realize that most non-ashkenaz nuschaot have it before Aleinu, but still only twice a day.)


texts: Is there a Maris Ayin issur with women wearing skin-colored shirts?

texts:
For the purposes of this question, you may ignore the tznius aspect of this.

Is there a Maris Ayin issue for women to wear skin-colored shells (perhaps with a sleeveless shirt of a different color on top), such that an onlooker isn’t able to tell that her arms are actually covered?


texts: I've been confused for a while now. When somethings "mutur bidieved" but lichatchilah do blank, does that mean if you have no choice or accidently did  X then it's fine? Or is it that it's just "better/recommended" to do the lichatchilah? Does it vary?


texts: What is the source for heter for peanut oil on pesach?

texts: Is the source related to rav kook, heter for shemen kitniyot or is it similar to the heter for soy and quinoa which did not exist at the time of the gezera?


texts: Should you say mashiv haruach if it's raining?

texts:
If it is currently raining in your location and it is not the proper time to say mashiv haruach, should you say it anyways?

Mashiv haruach, unlike v'ten tal umatar, is a recognition of God's power to make rain. It therefore seems appropriate to say it at the very moment that it is raining.


texts: Are there any mussar seforim learned in the Yeshivas that were originally written by a gentile and then translated into lashon kodesh, and have now become part of the Jewish mussar library. I had heard from someone that Sefer Cheshbon Ha'Nefesh was written by a non-Jew and was brought into the Jewish world by Rav Isaac Sherr.


texts: What halakhic subtopics might be covered by The Tur and not by the Shulchan Aruch? I'm especially looking for examples where a teshuvah (or other halakhic opinion) relies on the Tur, at least in part, but not on the Sh"A (because the matter's not found in the Sh"A).


texts: Removing vs. not having sickness - Shemot (Mishpatim) 23:25 vs. Shemot (Beshalach) 15:26

texts:
In Shemot 23:25, G-d says that he will remove all sicknesses from your midst. In Shemot 15:26, G-d says that all sicknesses that he placed on the Egyptians will not be placed upon Israel.

There might be a conflict with these two verses, (i.e., if a sickness is not placed, there is no need to remove anything.) However, since the verse in 15:26 says refers to the ones placed upon the Egyptians, that may be more specific.

So, what sicknesses are meant in the 15:26 that may be different from the ones in 23:25? Why would the ones in 15:26 not be placed on Israel to begin with, while the others might already occur (whatever those are) such that G-d has to remove them?


texts:
Let's say one says borei ha'adamah or ha'eitz and eats at least a kezayis of a fruit or vegetable, but is not yet full. Then, the person decides that he or she wants to eat bread. Is the proper procedure to say borei nefashos first, or to say hamotzi and then afterward say birkas hamazon and borei nefashos?

If the answer is that one should say the brachos achronos before hamotzi, what should one do if one forgets to do so before saying hamotzi? In such a situation, should one say it in the middle of the meal, or wait until after birkas hamazon?


texts:
Based on the Shelah (Aseres HaDibros Pesachim Matza Ashira 102) quoted in a previous question where the parallel is made between the four cups of Pesach and the four Imahos, is there any parallel between the Imahos and the four galiyos? We do find at least Avraham (and thereby Sarah who perhaps should have spoke with Avraham as a prophetess she did with Yishmael) had a role in Galus Mitzrayim with במה אדע, as well as going down to Egypt during the famine (according to the Ramban Bereishis 12:10). Moreover, perhaps Leah is connected to the final galus as Galus Edom might not have been what it is today had Leah married Esav...but I can't think of a connection between Rivkah and Rochel to Paras/Madai and Yavan.
Is there any parallel between the four imahos and the four galiyus?


texts:
When the Chumash speaks about a kohen's seeing some tzaraas on a person's body for the first time, it says the kohen "shall defile" (Vayikra 13:3,  13:11, 13:20, 13:25, 13:30, 13:44). Rashi (13:3) says that the kohen states to the other: "You are defiled." In some circumstances, though, the kohen does not declare person defiled; rather, he closes him in his house to await further evidence as to whether he has tzaraas (Rashi, 13:4). Nonetheless, during that closed-up period, the person is m'tame, i.e. he defiles things he comes in contact with (Rambam, Tum'as Tzaraas 10:12).

When it comes to tzaraas on clothing or a house, though, it is never full-blown tzaraas from the outset: The kohen, if he thinks it's tzaraas, closes it up to await further evidence (13:50, 14:38). During that closed-up period, the seeming tzaraas is m'tame (Rashi, 14:36; Rambam 13:13, 16:1).

From what point is the closed-up person, garment, or house m'tame? Specifically, is it from when the kohen sees the tzaraas (and knows it needs to be closed up) or from when he actually closes it up? If the latter, what exactly does the kohen do to effect the defilement? (For example, is it sufficient that he pronounces the house off-limits? Does he need to physically lock it up?)

Especially, does anyone address this question explicitly? Here's why I'm asking:

Yad Hachazaka never addresses the issue explicitly (as far as I see).
Rashi (14:36) writes about a house: "… the kohen will come and see the tzaraas, then it will need to be closed up and everything in it will be defiled". This is unclear: Rashi may mean that everything in it will be defiled when it's closed up, or he may mean everything in it will be defiled as soon as the kohen sees the tzaraas and the house needs to be closed up. The Maharal seems to resolve that ambiguity: "Meaning, when he sees the tzaraas, everything in it will be defiled immediately…." However, even this is not entirely clear, as he goes on to contrast this immediacy with a rule, not applicable here, about how long something can be in a tzaraas-afflicted house before becoming defiled. So he may mean "immediately" only in contrast with that and not as an indication of when the defilement begins. Nonetheless, his language does somewhat seem to me to imply that he holds the defilement begins immediately the kohen sees the tzaraas.
Rabenu Hilel ben Elyakim (commentary to Sifra to 14:36) writes about a house: "… For we didn't learn '[he's not defiled] until he remains [in the afflicted house] the time it takes to eat a half loaf' except about such items as he brings in [to the house]. But such as were there when the kohen arrived are all defiled immediately." Again, like the Maharal, this is ambiguous, but seems somewhat to imply the defilement begins on the kohen's arrival, not on his closing up the house.
Meshech Chochma to 14:36 says very clearly that the pasuk is teaching us there that the house is not defiled before the kohen comes. But he's not as clear about when it is defiled. He writes at the end: "…for at the time he sees the tzaraas, that is closing up, likewise everything in the house will be defiled". He may mean that seeing the tzaraas constitutes closing up, i.e. everything becomes defiled when the kohen sees it; but he may mean that the "seeing" referred to in Vayikra there is not literal seeing but an act of closing up the house.


texts:
I think that our Chuppah resembles [one form of] a Succah - 4 bars and canopy. For a Kosher Succah, 20 Amah high (~10m) is a limit.

Imagine we do a Chuppah between two 5 stories high buildings - can we stretch a cover between their roofs?

What is the height limit for a Kosher Chuppah?


texts: Why did God tell Moses to demand from Pharaoh that the Israelites leave for only three days?

texts: God told Moses to demand from Pharaoh that the Israelites be able to leave Egypt for three days to worship God (Exodus 3:18). Why didn't God tell Moses to demand from Pharaoh that the Hebrews be freed forever? Is there any significance to this deceit?


texts: How to join in communal Hallel when arriving late

texts:
In most traditions, the communal recitation of Hallel includes some sections that are said only by the ḥazzan and responses that are said by the ḳahal. For example, in many minhag Ashkenaz communities, verses 2–4 of Psalm 118 are said only by the ḥazzan, and the ḳahal repeats verse 1 after each recitation (see for example the Koren minhag Ashkenaz siddur); in some Yemenite and Sepharadi communities, the ḳahal says הללו יה after almost every half verse of Hallel, and otherwise says almost none of Hallel (see for example here and Tiklal Tefillat Kol Peh); and there are other minhagim.
If you are not with the ḳahal for Hallel (on the days when even an individual says Hallel), you obviously do not do the call and response, but say all of Hallel yourself. I am wondering about the in-between situation, where you arrive join the ḳahal late, when they've already started saying Hallel. In this situation, if you catch up silently to the ḳahal, can you then join in the call and response (and not actually say several verses of Hallel), or since you started as an individual, must you finish as an individual? Does it matter when you arrived and caught up, eg. if you only missed the ḥazzan's blessing, but none of Hallel, or you only missed a section that doesn't have any call and reponse?


texts: Hallel Grammar בתוכך vs בְּתוֹכֵכִי

texts:
Why do some chazanim pronounce בתוכך during Hallel instead of בְּתוֹכֵכִי - the way it's written in the pasuk?

116:19 בְּחַצְרוֹת, בֵּית יְהוָה--    בְּתוֹכֵכִי יְרוּשָׁלִָם:
הַלְלוּ-יָהּ. In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Hallelujah.

Although I heard Rav Reisman mention that tehillim takes liberties with certain grammatical rules, I don't understand why that would give chazanim the liberty to say the words differently.
Note: I heard these different chazanim in an Ashkenaz shul in Lakewood (Rav of the shul is a renowned posek) and a nusach-sefard shul in NJ (Rav of the shul is also a respected posek)


texts: I really enjoy the Toldos Aharon Chassidus, the way the are totally focused in Torah, Avodah and Guemach. So i'd like to know if they have a midreshet? I found on Google their Yeshiva and kollel beir yossef that are open for male foreing students, but didn't found nothing about women.


texts: PTIJ: in nusach Yodeya, where in the t'filah do we acknowledge the fourth patriarch?

texts:
The first blessing in the Amidah is, of course, avot, where we acknowledge the patriarchs.  What is the version of this text in nusach Yodeya?  Where do we acknowledge our additional patriarch?  Do we say elokei Avraham, elokei Yitzchak, elokei Yaakov, elokei Yitzchak, to preserve the order?  Or is that confusing and instead we say ...elokei Yitzchakim?  Or maybe we add elokei Yitzchak Moshe?  Or do we not modify this passage, and we instead acknowledge the last patriarch somewhere else?
I've been unable to obtain a Yodeyan siddur, but I'm hoping that one of you can tell me what the correct practice is.
(I'm aware that there are other places in davening where we list the patriarchs.  I'm focusing on this very prominent one, but a general answer that applies to all of them, if such exists, would be great.)

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


texts: I wanted to Know any SOURCES and their answers as to if I steal 1 dollar or one hundred dollars is it the same Sin or is it different? Is it one sin of stealing or one Hundred? When you are punished is it the same for the Hundred dollar theif and the one dollar theif?


texts:
Who knows three hundred and two?
?שנים ושלוש מאות - מי יודע
In the spirit of the song "Echad - mi yodeya", please post interesting and significant Jewish facts about the number 302.
Don't just sit there and crank out lazy gematria on this one.
Check out mi-yodeya-series for the previous three hundred and one entries in this ongoing series.
Please include sources for your information wherever possible, as with all other answers on this site.


texts:
The Passuk in Bereishis 15:9, describing the opening of the Bris Bein Habesarim says:

קחה לי עגלה משולשת ועז משולשת ואיל משולש ותור וגוזל.

There are a boatload of opinions on what Meshuleshes and Meshulash mean (3 years old, 3 of them, a 3rd born, a fatty one etc. etc.), however, I had always understood it to mean that it was an animal cut into 3 pieces.  I have not been able to find this Peshat anywhere though, which really bothers me, as that likely means there is something clearly wrong with it, but I can't figure out for the life of me what that is!

It fits very well for a number of reasons.  Firstly, we have similar words meaning the same thing (see Devarim 19:3), it would explain why Avram cut the animals and not the birds. It would explain why he knew to cut them without Hashem telling him. It would also explain why the word pieces and not halves is used in the continuation.

So I'm looking for a source that mentions this Peshat, and/or something that would disqualify it directly.

Edit: I spent a while researching it last night myself, and I think I may have an answer, but I really don't like it, so I'd like to see what others come up with first.

Edit: Thanks to mevaqesh for suggesting that I make a list of all commentaries I have checked, even if they do not comment here or on this in specific point.  While I don't remember all of them, I'll start a list (in no particular order):
Targum Onkelos, Targum Pseudo-Yonasan, Targum Yerushalmi, Rasag, Rashi, Ri Kara, Rashbam, Ibn Ezra, Bechor Shor, Chizkuni, Radak, Ramban, Ibn Caspi, Seforno, Kli Yakar, Kesav VehaKabbalah, Malbim, Netziv, RDZ Hoffman, Abarbanel, Rabbeinu B..., Or Hachaim, Alshich, R' Chaim Paltiel, Daas and Hadar Zekeinim, R' Hirsch, Mendelssohn, Reggio, Professor Artom, Living Torah, various Christians/Christian translations, etc.


texts: Does a sotah warning from a couples first marriage carry into their second marriage?

texts: If a husband warns his wife not to be secluded with a certain man ("sotah warning") and subsequently divorces and remarries the same woman does the initial sotah warning carry over into the second marriage such that if the woman is secluded with the designated man she can become a sotah?


texts: Mikva immersion with stoma (respiratory tube)

texts:
Some cancer patients have a stoma. This means they don't breathe through their mouth or nose but through a tube cut into their throat. It is covered by a filter which has to be changed daily. Water getting into the tube would go straight to the lung which would be fatal. It is not really a tube but the original airway cut into the throat. Some do have a tube fitted to keep it open but it is not always necessary.

How can such patients immerse into a mikva? I suppose it is possible to straight away pump the water out, but it still would be very dangerous. Although this is not necessarily a halacha question but more likely a practical question it is still very relevant.


texts: Why do men say Shelo Asani Isha, and women say Sheasani Kirtzono?

texts:
What is the reason behind, men saying שלא עשני אשה and women saying שעשני כרצונו in בּרכת השחר?

Does it mean that men are 'better' than women, as women don't say שלא עשני איש which would make sense? Not trying to sound sexist but is that not the logical conclusion?

Surely there are a number of 'feminist rights activists' who have come up with a politically correct interpretation why this practice isn't prejudiced against women.


texts:
Most of my Hebrew knowledge comes from Biblical Hebrew, and when i read most Ashkenazi siddurim i'm usually on board with how they decide to vowelize things. However, being Sephardic, and wanting an abridged Birkat Hamazon, i found the one of Rabbi Yitzchak Abadi to be preferable since it follows the nusach of the Rambam. Most of the voweling looks great, but one particular paragraph looks very off and i don't know if it's because this particular prayer is Mishnaicized, or if i'm ignorant of some other rules. So here is an image that has Rabbi Abadi's version on the right, and a version i've edited on the left.

Is Rabbi Abadi's version correct? And if so, why? (And if mine is in error could someone please point them out?)


texts: Teffilas Haderech Jerusalem to Beit Shemesh

texts:
Is one obligated to say teffilas Haderech when traveling by bus or car from Jerusalem to Beit Shemesh?

Is the distance between them sufficient? Is it one unbroken area of residence?

Travel time without traffic can range from 35-45 minutes

According to Google maps route 1 is the preferred highway to take

In general when is one supposed to say tefilas Haderech when traveling in Israel? How much distance must one travel outside of Jerusalem to need to say?


texts: Are there any halakhic opinions that allow drinking ordinary wine not produced by Jews?


texts: What was actually handed down in the Oral Law?

texts:
When Judaism claims that the Oral law was transferred from Mount Sinai to today, what exactly was transferred over?

Meaning, what specific body of information was transferred as opposed to later commentary, extrapolation etc.

(I ask this specifically in regards to the time of Ezra when the Torah Shebiktav was almost completely forgotten. How was it the the Oral torah itself survived?)


texts: Is there a "5 second rule" for foods becoming non-Kosher?

texts:
OK so I don't actually mean a 5 second rule.  But is there an amount of time that it takes for something hot that comes in contact with a non-Kosher utensil or surface to become not kosher?  For example, if something falls out of my frying pan and touches the range surface (which is not Kosher as it is constantly getting splattered by milchig and fleishig), and I grab it right away, is it too late?

I'll CMLOR for any practical real-life scenarios.


texts: Tazria haftara for M'tzora and vice versa?

texts:
When Tazria and M'tzora are read separately, we have the following situation:

Tazria discusses tzaraas on a human: how he contracts it, is diagnosed, is quarantined, and is pronounced cured.

Its haftara is about someone who sought a cure for tzaraas and was cured.

M'tzora discusses tzaraas on a human: how he is pronounced cured, is unquarantined, and becomes tahor.

Its haftara is about people with tzaraas.

Shouldn't the haftaros be reversed?


texts:
Why do Jews eat filtered fish? I've noticed that they mainly eat it on Friday night, with a small piece of carrot on top.

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


texts:
Who knows sixty-eight?
Please cite/link your sources, if possible. At some point in the next few days, I will:

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Halachah: What's the difference between this site and looking up a question in a book?

texts:
Per our oft-cited FAQ, and our frequent use of the disclaimer to consult one's own rabbi in matters of practical Halachah, we do not, as a matter of policy, accept questions, or provide answers, relating to personal Halachic matters.

But, while I agree with this policy generally, and a lay person could not confidently/competently, and therefore should not, consult a printed work of Halachah for a serious question about a complicated problem, much less ask strangers for an answer to such a question, what is so wrong about looking on the internet for matters of day-to-day Halachah and issues that are covered in plain terms in accessible, printed works (eg., Mishnah Berurah for common issues relating to Tefillah, such as arriving late; Shemirath Shabbath, aka Shmiras Shabbos Kehilchasa, for quick answers to common, practical questions on Shabbath)?  If someone would normally look in those books for the answer, but doesn't have it handy, is there something wrong or lacking in asking a community, and by extension an online community?  I've even seen questions posted on Facebook asking for Halachic advice.  If someone posts an answer with a link to an authoritative text for reference, is that not sufficient?  Note also that there are many, many websites geared specifically towards providing such answers.


texts: Is there any work that specifically refutes the claims of Martin Luther in "The Jews and Their Lies"?

texts:
Recently I learned about Martin Luther's anti-Jewish book, The Jews and Their Lies which makes all of the accusations of anti-Semetism against him make a lot more sense given that they're explcitly stated.

But one thing that I thought was interesting was that the concrete arguments he gives seem to be a fairly well built, if vitriolic example of the Christian polemic against the Jews. They seem to basically be the same ones used today, only without any restraint.

Unfortunately the only works I was able to find on this were more about its suggestions (like burning down Synagogues), its effects (Kristelnacht and possibly the Holocaust), but not about its arguments. It's been almost 500 years since it came out, so it seems like some learned Jew must have read it. Is there anywhere I can find a Jewish scholar having gone through that specific book and refute Luther's arguments?

I am not asking for discussion or  on this essay, only any possible Jewish answer that may have already been written at any time during the past 500 years.


texts: Should people not say Vidui before Tachanun?

texts: Assuming that it is a hefseik and forbidden to interrupt between amidah and tachanun, should a person who regularly recites vidui change his custom and delay the recital of vidui until later on, after the kaddish titkabeil, or even perhaps after shir shel yom (the end of davening)?


texts:
What is the source for referring to a rabbinic lecture as a "shiur" which literally means 'measurement'?
When did this usage begin?
What is its significance?


texts: Three steps forward after daytime amidah (with no minyon)

texts:
Yo, I was wondering if one is required to take three steps forward upon conclusion of any of the day time amidas (or amidahim? Not too good with Hebrew grammar.).

According to the instructions of the Siddur Tehillas Hashem annotated edition, there is no mention of it in any or the weekday amidas (though it does mention to do it for maariv).

The problem with this is that various rabbis I've talked to say that you DO take three steps forward, even when there's no minyon (although they were unable to provide the source).

So, does such a custom exist? If so, where is it written?

EDIT just to clarify, I'm wondering if this applies only without a minyon because some have the custom to take 3 steps forward specifically for kedusha.


texts:
When the 12 spies are listed in Bamidbar 13:4 their order, according to Ramban is based on the personal qualities of the individuals. Kaleiv is listed third and Yehoshua is listed fifth.

After the 10 spies make their negative report, Kaleiv (in pasuk 30) gets up to ostensibly agree but then he disagrees with their report. Yehoshua stays silent (dealt with by the Ha'amek Davar). But later (14:6), when they rip their clothing, Yehoshua is listed first.

Continuing, a special mention is made of Kaleiv's spirit (in 14:24) and then in pasuk 30, Kaleiv is mentioned first (and the Ibn Ezra says that he is mentioned first here because he was the one who silenced the people initially).

Why, in the middle moment, was Yehoshua listed before Kaleiv? Do we assume that in this case, he ripped his clothing first so this is a simple chronological statement or is there some other reason for the inversion of the order which appears in other cases?


texts:
After looking into the Pesach story, i found that there was the first Pesach, the one in which HaShem brought us out of Egypt (mostly described in Shemot 12), a commemoration/memorial of it every year in the same period and the Pesach Sheni (the first and the nexts).

Are there any commentaries on the differences between the rituals of the offering of the Pesach offerings?


texts: Listerine strips on Yom Kippur and Pesach

texts:
I heard recently in the name of Rav Hershel Schachter that you can consume Listerine strips (such as these) on both Yom Kippur and Pesach without worry.

I wonder if anyone can confirm this, and explain to me why and how it would be okay? It'd sure change my Yom Kippur...


texts:
I know that this is quibbling over a translation, but I don't have access to the translators themselves, so I'm wonering if anyone knows of a justification.

In Bereishit 14:18, the text reads

  וּמַלְכִּי־צֶ֙דֶק֙ מֶ֣לֶךְ שָׁלֵ֔ם הוֹצִ֖יא לֶ֣חֶם וָיָ֑יִן וְה֥וּא כֹהֵ֖ן לְאֵ֥ל עֶלְיֽוֹן

Most translations read "And Malki-tzedek..." (with a few starting with "Then").

However, the Artscroll text echoes the 1582 Douay Rheims edition which reads,

  But Melchisedech the king of Salem

(bolding mine)

Is there any explication which would defend understanding the linking vav here to mean "but" as opposed to anything else?


texts: Can one return a package that has chametz that arrived during Pesach?

texts:
Excerpt from this M.Y. answer:

QUESTION: What should be done if a package containing chametz arrives
at one's home or business during Pesach?
DISCUSSION: One who knows - or even suspects - that the package may
contain actual chametz, may not assume ownership of the package. If he
can refuse to accept the package, he should do so. If he cannot, he
should not bring it into his house or yard and should have specific
halachic intent not to "acquire" the chametz. The package is
considered "ownerless" - anyone who wants it is free to take it.

The answer mentions other options. My question proposes possible options that hasn't been mentioned.
Can one call the postal carrier an request that they pick up the package and return it? Of concern:
When one makes the product purchase, has he actually owned the items in the package, already? If so, then even before the package arrives at his home, he is already owning the chametz in the package, no? Even if he doesn't physically move the package, by the fact that he can request that the package be returned, doesn't that also imply ownership?
Another option - what if the shipper does not retrieve it during Pesach. Can he leave the package outside his home all of Pesach, and after Pesach use the chametz that was in it? Would it be considered chametz she'avar alav Hapesach? Or do we consider the fact that since he never requested the chametz to begin with voiding this prohibition for him?


texts: Can one make the hand formation of a kohen?

texts: Can one make the hand formation of a kohen if they are a yisrael? In addition,can even a kohen make that formation when he isn't blessing the congregation for no reason  (excluding practice)? The reason I ask is because I have heard ppl say one cannot make the hand formation, but there seems to be no source in the Rambam or Shulchan Aruch for it.


texts: what is the source for the artscroll sidur?

texts: what is the mesorah for the artscoll ashkenaz siddur? Is this the same nusach ashkenaz that was used in previous generations?


texts: In search of book(s) by the Koznitser Maggid

texts: I'm in search of a possibility to read online (and free) some books of Rabbi Yisroel Hopsztajn Hupstein, most specifically the work Geulath Israel (on the writings of the Maharal). He cited this book a lot in his Avodath Israel, but I don't find the actual book anywhere. Does anyone know of this book?