texts: Melachot on the original Shabbat Hagadol

texts:
I have been informed, this morning, from two different sources, that the original Shabbat Hagadol was the Shabbat on the 10th of Nissan when the Children of Israel were preparing for the Exodus. They were commanded to take a lamb on the 10th of Nissan and keep it for 4 days, and then slaughter it as the sacrifice. The 10th was on Shabbat. A write up includes the following statement

Commenting on the greatness of the day, the Halacha Yomi from Dirshu writes, (discussing the role of "eved", slave and not following the statement that "slavery" ended on Rosh Hashana)

  Slaves cannot possibly possess anything of their own since immediately upon acquisition of anything, the owner takes possession. On Rosh Chodesh Nissan Hashem commanded that on the upcoming tenth day of the month each man should acquire a lamb for his household. In effect, this mitzvah was to restore their humanity and liberty that was denied to them their entire lives. Acquiring a lamb was to grant them the rights and ability to possess their own personal property.

Wouldn't this process call for a few actions which are violations of Sabbath rules? The chabad site includes the statement

  The Egyptians were aware that the Children of Israel observed Shabbat and did not busy themselves tending animals on that day, so when the Egyptians saw them taking lambs and binding them to their bedposts on Shabbat, they were surprised and decided to investigate what was happening.

Between selecting and singling out one animal (maybe a form of borer?), to acquiring, to hachana, preparing for something after the Sabbath, this all seems to demand violating a variety of prohibitions (whether or not they are slaves). Were the laws of melacha on Shabbat suspended (or temporarily superseded) for this Shabbat and if so, in toto or just in selected categories?


texts: Giving Maaser To a Jewish Beggar Who Comes After Davening

texts:
After shacharit today, a Jewish person came into shul asking for money to help him provide for his family. He did not have a letter from a Rabbi validating him, as some other after-davening-beggars do. I decided to give him money having in mind to deduct it from my maaser funds.

My question is: is one allowed to use maaser funds for such a case, considering one has nothing to validate the Jewish beggar but their word?

There are a few questions that relate to this one, such as:

Is charity money used for alcohol considered charity?

Is a person allowed to prejudge a beggar before giving tzedaka?

Giving charity to someone about whom the giver knows nothing?

though I didn't find that they fully answered in such a case where we know the beggar to be Jewish and most likely not using it for drugs or other illicit purposes.

Thanks in advance.


texts: How many "hidden righteous people" (צַדִיקִים נִסתָּרים) are there?

texts:
Everywhere I read about it, it says that God keeps the world going for the sake of 36 righteous people that sustain it with their goodness, and if their number ever dips below 36, the world ends.
But the Talmud only said their number is at least 36:

לא פחות עלמא מתלתין ושיתא צדיקי דמקבלי אפי שכינה בכל דרא
The world has no fewer than thirty-six righteous people in each generation who greet the Divine Presence every day. [Sukkah 45b, Sanh. 97b]

Do any commentators entertain the notion that there could be millions of them?  Why be so pessimistic as to assume we are always sitting on the ragged edge?


texts: Does a transgender male convert require a Hatafas Dam Bris?

texts:
Suppose a transgender male (born female) who's undergone  bottom surgery and tattooing to make his genitalia look more masculine decided to convert to Orthodox Judaism.
Would such a person be required to undergo a Hatafas Dam Bris as part of their conversion process?


texts: There seems to be a lot of kashrut organizations that deal with their respective hashgachas. But rarely do they advise about other organizations or products that arent certified. Are there any websites or organizations that would answer questions about items that arent certified or dont need to be certified. Sort of like a neutral kashrut authority. Does such a thing exist?


texts: Is there a bracha for blooming non-fruit trees?

texts:
I understand that one says Birkat Ha'Ilanot on seeing the blossoms on a fruit tree. Does a tree that blooms but doesn't produce fruit get a bracha? And if so, which one?

I'm asking about trees from a non-fruit-bearing species, not about trees of a fruit-bearing species that, for whatever reason, don't themselves produce fruit.


texts: Christian engravings of Tanakh passages on the ground

texts:
Recently, I went to a liberal Christian seminary to use their library materials. Throughout the building, English translations of passages from the Tanakh (and probably the Christian New Testament) were engraved on the floor. Is it right to assume that there is a problem with stepping over those engravings? What would be the relevant references for this situation?

Is there a halachic problem with the Columbia University seal on the floor of the library? is relevant but seems focused on cases in which one or another of the names of God appears in Hebrew. Columbia is also a secular university, where use of the seal might be regarded as simply a matter of tradition, whereas the seminary clearly engraved the words as an expression of Christian piety.

While researching a different problem, I came across a Conservative teshuva on shemot that argued that sacred books prepared by Gentiles for Gentile use are not sanctified, but, aside from the question of whether or not non-Orthodox opinions are valid, I am unsure if this situation is sufficiently similar. (I also have not read through the teshuva in full, so I may be missing context.)


texts: According to halacha, how should a shul's minhag be decided?

texts:
I generally attend Nusach Ashkenaz Orthodox shuls. There are a few in my area. Each has some variations on the placement of certain parts during davening, all of which are fine and dependent on the shul's individual custom. Some examples:

Singing Yedid Nefesh before Kaballat Shabbat or not at all
Anim Zemirot on Shabbat morning. I've seen 3 versions:

before Psukei Dezimra (near beginning of SHacharit)
after Chazarat Hashat"z for Shacaharit
end of davening (end of Musaph)

The above are a few of many examples. According to halacha, who should be in charge of deciding the shul's custom. Is it:

The rav
A shul's religious committee, which consists of a group of men elected to be part of this committee.
A vote of the majority of "regular" attendees. The term "regular" can be decided by the rav according to his discretion. Usually, it means someone who comes each Shabbat and not occasionally (like only when there's a hot Kiddush.)
Caveat to "majority" - what if that majority is not "halachically educated?" - i.e. they're davening each day and just following the order / rules of the shul's siddur. Maybe, one or two people among them who are more aware suggest, e.g. "Since we don't wear tefillin on Chol Hamo'ed, let's make that the shul minhag".
Some combo of the above
Other criteria

While what I listed above relates to the order of items during prayer, my question applies to anything that can be based on shul custom, such as:

who is allowed to be shali'ach tzibbur (in addition to halachic requirements)
what someone called to the Torah must wear (some shuls require a hat, tie, no sneakers, etc.)
whether the shaliach tzibbur wears a tallit for mincha


texts: What are the 3 shvuot that are d'oraisa?

texts:
I know that a shvuat heses is drabanan.
I think modeh b'miktzas is one, and that shvuat hashomrim is another, but what is the third? (and are the 2 I mentioned correct)

Thanks!


texts: What is the significance of Dina in the Biblical narrative?

texts:
Dina is mentioned only several times in the Torah - her birth, her rape and the massacre, and her counted with the 70 souls coming down to Egypt. The midrash tells us how Jacob mistreat her with Esau and that subsequently, Simeon married her.
What is the necessity to include her in the Biblical narrative?
A midrash, for example, alludes to a daughter of Abraham too, but she's not mentioned in the text. On the other hand, as a sister of the 12 tribes, she has no special merits, there's no interaction between her and her brothers or parents, she's totally objectified and leaves no distinctive progeny.


texts: Doggie "Kisses" on Tisha b'Av when Rechitza (Washing) is Forbidden

texts: Several authorities forbid washing on the Ninth of Av, and many of those same authorities often require one to sit on the floor or a low stool during that evening and morning. However, I own a dog and it likes to kiss [lick] me extensively, as dogs tend to do. Could this be considered washing? Is it even worse to sit on a low chair if the dog is more likely to kiss me when I am closer to the ground?


texts: What was the earliest use of the Rambam's language in Shmita V'Yovel in support of kollel study?

texts:
Here's the Rambam, waxing poetic at the end of Laws of Shmita and Yovel (and his entire volume of Zeraim):

ולא שבט לוי בלבד, אלא כל איש ואיש מכל באי העולם אשר נדבה רוחו אותו והבינו מדעו להיבדל לעמוד לפני ה' לשרתו ולעובדו לדעה את ה', והלך ישר כמו שעשהו האלוהים, ופרק מעל צווארו עול החשבונות הרבים אשר ביקשו בני האדם--הרי זה נתקדש קודש קודשים, ויהיה ה' חלקו ונחלתו לעולם ולעולמי עולמים; ויזכה לו בעולם הזה דבר המספיק לו, כמו שזיכה לכוהנים וללויים.  הרי דויד אומר "ה', מנת חלקי וכוסי--אתה, תומיך גורלי"
Not only the Tribe of Levi, but each and every man from all those who traverse the earth, should their spirit move them and their intellect guide them to stand apart, to stand before G-d, to serve Him and know Him, and act appropriately as G-d intended, and he removes from his neck the yoke of all the troubles the masses seek -- such a person is sanctified holy of holies, and G-d shall be his portion and inheritance forever and ever; and he shall merit in this world enough to sustain himself, just as was provided for the Priests and Levites.  As David said, 'G-d, You are my portion of inheritance and my goblet, my supporter and my lot.' "

Today you'll often hear this quoted in support of large-scale kollel funding, though others question if that's what Rambam meant.
Does anyone know who first cited this Rambam in support of kollel?


texts:
I understand that Judaism teaches "Torah Inerrancy", so I assume that Judaism does take the creation account as narrated in Genesis 1 and Genesis 2 pretty seriously.

But as we all know, Genesis 1 and 2 describe the creation of heaven and earth and everything  quite differently. So how does Judaism reconcile the discrepancy and give us a reconciled view of what really happened in the beginning?


texts: Do the commentators describe how Amram and Yocheved felt through the events involving Paro's daughter and Moshe?

texts:
The intervention of Paro's daughter in the life of Moshe was clearly miraculous. Basya went against her father's wishes and Moshe's mother was paid to nurse him. One can imagine the feelings of wonder that Amram and Yocheved must have had.
But then Chap 2 v 10
“When the child grew up, she brought him to Pharaoh’s daughter, who made him her son.” and as a result, he spent his time in Paro's palace (see here).  One can imagine that  Amram and Yocheved must have had worries about that.
So my question is do the meforshim or midroshim describe the feelings of  Amram and Yocheved through these events?


texts: What is the significance of fire, water, and desert?

texts: Why does the Medrash on Bamidbar say that the Torah was given with three thing: Fire, Water,and Desert?


texts:
is idolatry one of the noachide laws?  there is a discrepancy between websites.

wikipedia says

The seven Noahide laws as traditionally enumerated are:

Do not deny God.
Do not blaspheme God.
Do not murder.
Do not engage in illicit sexual relations.
Do not steal.
Do not eat of a live animal.
Establish courts/legal system to ensure obedience to the law.

Whereas another link http://www.keepingtheseven.com/seven-noahide-laws/  lists idolatry as one of them

Prohibition of Idolatry
Prohibition of Blasphemy
Prohibition of Murder
Prohibition of Theft
Prohibition of Sexual Immorality
Prohibition of eating flesh taken from an animal while it is still alive
Establish courts of justice

Another link http://www.gotquestions.org/Noahide-laws.html   equates "do not deny god", with no idolatry.

IIRC DoubleAA was of the view that idolatry was in the noahide laws on every or almost any link online, and I managed to find some with some without, but those comments seem to have gotten deleted, both his and mine, and i'm unable to recover that information. But the above suffices for examples.

The question though, is what is correct.. Is Idolatry in the noahide laws, or not?  Please include references.


texts:
The potential punishment for an av melacha on Shabbos is stoning (ch"v). (Obviously, only under certain circumstances and after repeated attempts to dissuade the sinner.) However, I learned here that the potential punishment for doing an [av] melacha on Yom Kippur is only kareit. Kareit is the fifth of Rambam's eight levels of punishment, whereas death by stoning is the first. This is a big difference in strictness.

I understand that in practice in modern times, this doesn't change anything. However, if Yom Kippur is the Shabbas Shabbason and overrides Shabbat in almost every other way(1), why would the punishment for melacha on Yom Kippur be so much less severe?

Related: Melachas on Yom Kippur

Yom Kippur falling out on Shabbos

REFERENCES

Lopatin, Rabbi Asher. "Celebrating a Conflicted Relationship with God." In Naming God: Avinu Malkeinu— Our Father, Our King, edited by Rabbi Lawrence A. Hoffman, PhD, 231-35. Prayers of Awe. Woodstock, VT: Jewish Lights Publishing, 2015.


texts: What are you allowed to learn on Tisha B'Av in general particularity which Gemaras?


texts: First-Temple-Era names of the Hebrew months?

texts:
The Chumash refers to the months simply as "the first", "the second", and so on. Today we know them by their Babylonian names (Nisan, Iyar ...) Occasionally the Prophets from the First-Temple Era use older Hebrew (?) names, such as "Ziv."

Do we have a complete list of those names for the months?


texts: The minimum amount of water a Sotah must drink

texts:
I was wondering if there is a minimum amount of water a Sotah must drink in order for the water to take effect.

The closest I found to this being addressed was Rashi on Bamidbar 5:13 who quotes a Midrash Tanchuma (6:1):

  There were two sisters who looked alike, and an accused Sotah (Rachel) convinced her innocent sister (Leah) to drink the water for her. Leah drank the water and was found clean. When Leah returned to meet Rachel, she embraced and kissed her on the mouth. As soon Leah kissed Rachel, she "smelt" the bitter water and immediately died.

... but

a) this is a midrash- can we bring a halachik proof from it?
b) it says Rachel "smelt" it-- NOTHING about drinking

So...

Is there a minimum amount of water that a Sotah must drink?


texts: When does the Gemara say "שנאמר" vs. "כדכתיב"

texts:
There are many times when the Gemara uses the word "שנאמר" when it quotes a verse.

Why does it sometimes use the word "כדכתיב" when quoting a verse, and sometimes it says "שנאמר"


texts:
Last Thursday, I had the honour of looking at a handwritten machzor (Rosh haShannah) from somewhere in Provence. I noticed that it is completely different from almost anything I've seen, bearing the greatest similarity to Nusach Italia.

Are there any books, ideally in English or French, which discuss the nusach of the Provençal kehillot?


texts: Should a man say Shehecheyanu when lighting Yom Tov candles?

texts:
In a situation when a man will both be lighting the Yom Tov candles and making Kiddush, when should he make Shehecheyanu?

Do we say only when lighting candles, since that is when the women say it when they light candles (and perhaps because that is the earliest possible opportunity)?

Do we say that they should only say it when making Kiddush, since that is when it would normally be said?

Or, are there certain times when men would say the blessing both times, such as when the Shehecheyanu in Kiddush also applies to another Mitzvah of the day. For example, would the man say Shehechyanu both when lighting the candles on the second day of Rosh Hashana, and during Kiddush when we are supposed to have in mind a new fruit or garment when saying the Shehecheyanu (Orach Chaim 600:2)?

And, assuming the man is supposed to say it twice, what does he do if already said it when he lit the candles and he doesn't have a new fruit or garment? (Normally Shulchan Aruch says to say it anyway, but in this case he has already said it when he lit the candles)

Take Sukkot as an example. The Shulchan Aruch (Orach Chaim 641:1) tells us that the Shehecheyanu we say on the first night of Sukkot is also being said for the Sukkah. If for some reason you said Shehecheyanu on the first night of Sukkot outside the Sukkah you repeat it the first time you sit in the Sukkah. If so, it would stand to reason that if the man said it when he lit candles he would still repeat it when making Kiddush in the Sukkah. In such a situation, should the man skip it when he lights candles and only say it in Kiddush, or should he say it twice?


texts:
Do Kohanim fast on Yom Kippur in the Bet Hamikdash?
I'm doubting it because I know that on this day they should sacrifice offerings, and as far as I know they should eat from it too.

Also according to Rambam (Taanit 3;2) they have a privilege in the community fasting because they work there and they need to have some energy for doing their job properly.


texts: What does the following mean from the meshech chochma?

texts:
The Meshech Chochmah, Vaeschanan, Deuteronomy 6:5, says something which I don't understand. Here it is:

וא"ל (ואמרי לה) לקיים מילי דנזיקין, כי האדם מדיני בטבע, ואוהב הקבוץ לרוב חסרונו.

Here is the entire part:

בכל לבבך וכו'. האי מאן דבעי למיהוי חסידא - לקיים מילי דברכות (בבא קמא ל.). זה הדבקות וההכרה שהכל בא מן השם וההודאה אליו, וזה "בכל לבבך" על השכליות. ואמרי לה לקיים מילי דאבות, זה מדות ותכונת הנפש וזה "בכל נפשך", וא"ל ואמרי לה לקיים מילי דנזיקין, כי האדם מדיני בטבע, ואוהב הקבוץ לרוב חסרונו. וכבר נתעורר בן זומא (ברכות נח.) בראותו אוכלסא אמר כל מה שברא וכו'. אדה"ר אדם הראשון כמה יגיעות יגע. ואינו דומה לבע"ח לבעל חי שלבושו וביתו עמו, וחכם הרזים שמשתלם בדיעה ובחכמה ע"י על יד חינוך זולתו, לכן מה דעלך סני (שבת לא.), מה שאתה רוצה מזולתך תועליות ולא רע, כן את לזולתך. וזה ובכל מאודך עם מה שיש לך היתרון על כל הבע"ח בעל החי, וזה מילי דנזיקין. ודו"ק ודייק ותמצא קל.


texts: What is the origin of the title "rebbe"?

texts:
The title "rebbe" (as opposed to "rabbi") is often given to leaders of hasidic groups. It is also often used by both hasidim and non-hasidim to refer to one's personal teacher. What is the origin of this word, and how is it different from rabbi?

Why are the two words used in different contexts?


texts: Benefits of studying Ramak's Pardes Rimmonim vs. R. Vital's Etz Chayim?

texts: Curious if anyone has a definitive answer on whether Ramak's Pardes Rimmonim should be studied adjacent to R. Vital's Etz Chayim, before it, or not at all? I've heard various approaches to Ramak from different talmidei qabbala.


texts: What did the Arizal's contemporaries write about him?

texts:
Over here, ray posits that the validity of certain schools of Jewish philosophy rests on the Arizal's word.

The Arizal was most famous for his teachings in Safed (though he only lived there for two years). At the same time there lived the Mabit, the Beis Yosef, the Alshich and the Radvaz.

Did they comment on the Arizal and/or his teachings?


texts: Is there a 3d walkthrough tour of the beis hamikdash online?

texts: I have seen a few very brief videos that present 3d walk through tours of the beis hamikdash (usually the 2nd bayis). I would like to know if there are any extensive, thorough such videos available for free online.


texts: Should a Rabbi apologize for a comment that could be misunderstood?

texts:
If a prominent Rabbi (meaning someone who heads a community or institution, not just anyone who has semicha) makes a statement that is technically halachically correct/acceptable but is easily misconstrued or misunderstood. If that comment becomes public knowledge, meaning it is posted online and seized upon by the media in a way that brings shame to either the Rabbi, his affiliated organization or Judaism as a whole; should the Rabbi apologize? Please cite sources either from chazal or written halachic rulings.

I am assuming

What was said does not violate halacha in any way
The thing that was said was done so not expecting that it would be exposed to the greater world


texts:
Who knows fifty-nine?
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:
Frequently, when the Gemara tries to disprove Rav from a Mishna, it answers that he's considered a Tanna and can argue on a Mishna.

But there's this case in Berachos 37a, where Rav and Shmuel both say that one doesn't say a Mezonos on rice, and the Gemara concludes with a "תיובתא" (a conclusive refutation) against them.

Why doesn't the Gemara answer here that Rav is a Tanna?


texts: Where in the Tanya is a discussion of the concept of one soul - connection

texts: The alter rebbe discusses the notion of one soul counteracting the notion of otherness.  Where in the Tanya is this discussion?


texts: Diets promoted by different Rabbis throughout history

texts:
I was curious if there was any information about the sages or other known historical Rabbis who promoted diets for physical/spiritual health.

Obviously, Kosher is Kosher but did anyone ever suggest following a specific type of diet for the benefit of one's body and spiritual health?


texts: Why is the ketuba left incomplete until the signing?

texts: In the ketuba, the ק in the word "וקנינא" is sometimes left incomplete until the time that the ketuba is signed. Why is the ketuba left incomplete?


texts: What is the Issur of Nivul Peh based on?

texts:
I am wondering what exactly the Issur of Nivul Peh is predicated on.

Is it:

That such words shouldn't be spoken from a person's mouth;                          or
That its a cause of chillul Hashem if someone sees a Jew saying something like that (and if someone speaks a different language it would only be a problem in the first part);     or
That the one it is directed to (if it was directed at someone) will be embarrassed;

Or is it a combination of them (or maybe there's a completely different reason, in which case, drop me a line)?


texts: What did David did sing or play for Saul?

texts:
What song or melody did David play for Saul?
The song seems to controle the demon,but what did he sing or play?

Does the Torah or the sages tell us?


texts: I was told that the Aruch Hashulchan says that a Musicians may not be a Schochet does anyone know where it says this and if it is true and why that is?


texts: How would you convince a hozer beshe'ela of the truth of Judaism?

texts: As adherents of the Jewish faith, what would you do to convince someone לחזור בתשובה? not merely a Jew espousing secular lifestyle, but one that is agnostic and that does not believe the Tanakh is the inspired word of God. What is the indisputable proof of the Jewish faith?


texts: Why didn't Avraham buy his burial plot earlier?

texts: Rabbi Aron Moss quotes the Midrash Vayikra Rabbah (5:5) suggesting that one should buy a burial plot when still alive. If that is the case, why didn't Avraham buy the cave from Ephron for Sarah (and him) earlier (Bereishis 23:7-19)?


texts: שָׁמְרוּ and לַעֲשׂוֹת whats the diffrence

texts:
In the Song וְשָׁמְרוּ sung on Friday night by Chassidim

  וְשָׁמְרוּ בְנֵי יִשְֹרָאֵל אֶת־הַשַּׁבָּת, לַעֲשׂוֹת אֶת־הַשַּׁבָּת

Translated literally as: And you shall watch the Shabbos, make the Shabbos

What is the difference between the two parts of the statement it would seem that watching the Shabbos  and making the shabbos are two ways too say the same thing so why say both?


texts: What is the punishment for someone who talks another person into committing suicide?

texts:
There's a famous case in the US of a young woman who basically pressures her online boyfriend to kill himself. The evidence was particularly damning against her and the case is clear that if she hadn't directly intervened the boyfriend wouldn't have killed himself. If you want to find out more details of the case, see here: https://www.boston25news.com/news/all-the-text-messages-between-michelle-carter-and-conrad-roy-they-day-he-died/532942907

So the question is, what is the halakhic punishment of this crime? Also, what is the name of this crime? Is it murder? Manslaughter?

*Update - I've changed the link to include all of the text messages between them so her level of involvement in the suicide is reflected.


texts: Gen. 32:23 וַיָּקָם בַּלַּיְלָה הוּא = that night?

texts:
Vayishlach 32:23 has:

  וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת שְׁתֵּי נָשָׁיו וְאֶת שְׁתֵּי שִׁפְחֹתָיו וְאֶת אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק

The Chizkuni translates "וַיָּקָם בַּלַּיְלָה הוּא" as "he got up at night", with "הוּא" meaning "he", i.e. Yaakov. This is followed by Rabbi Kaplan's translation as well as the chumash translation published in the more recent English translation of Rabbi S.R. Hirsch's chumash commentary.

However, the JPS, the chumash translation published in the old English translation of Rabbi Hirsch's chumash commentary, and ArtScroll's Stone Edition chumash translate "וַיָּקָם בַּלַּיְלָה הוּא" along the lines of "he got up that night" (emphasis supplied), as if it had said "וַיָּקָם בַּלַּיְלָה הַהוּא". My question is whether there's any classical (Jewish) support for this. That is, do any early Jewish commentaries/translations interpret the verse this way?


texts: How is not asking about the welfare of a guest an indication of lack of fear of G-d? (Rashi on Br. 20:11)

texts:
Rashi on Genesis 20:11:1:

רק אין יראת אלהים.

  אכסנאי שבא לעיר, על עסקי אכילה ושתיה שואלין אותו או על עסקי אשתו
  שואלין אותו אשתך היא או אחותך היא:

My (loose) translation:

When a a guest comes to a city, you should ask him regarding (his needs for) food and drink or regarding his wife - if she is your wife or your sister.

How is a lack of asking these questions a demonstration of having no fear of G-d? When a guest (out of town) couple shows up in my shul, on Shabbat, I don't always ask if they have a place to eat (not b/c I'm unfriendly, but mainly b/c it would be strenuous for my wife), and I most certainly don't ask, "Hey, is that your wife or your sister?" So, does that mean that I have no yir'at elokim?

Another question - it seems in his answer to Avimelech, that he was worried that ANYONE might kidnap Sarah, not just the king. Is this correct?


texts: Why is Rosh Chodesh Nisan for kings - not Rosh Hashana?

texts:
Why is the Rosh Hashana for kings not the same Rosh Hashana of the year when we coronate the King of Kings? See Rosh Hashana (1:1)

בְּאֶחָד בְּנִיסָן רֹאשׁ הַשָּׁנָה לַמְּלָכִים וְלָרְגָלִים. בְּאֶחָד
בֶּאֱלוּל רֹאשׁ הַשָּׁנָה לְמַעְשַׂר בְּהֵמָה. רַבִּי אֶלְעָזָר
וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּתִשְׁרֵי. בְּאֶחָד
בְּתִשְׁרֵי רֹאשׁ הַשָּׁנָה לַשָּׁנִים וְלַשְּׁמִטִּין וְלַיּוֹבְלוֹת,
לַנְּטִיעָה וְלַיְרָקוֹת.
The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables.


texts: Is the way of the torah pleasant or painful?

texts:
In Avot (6:4) we read - כך היא דרכה של תורה, פת במלח תאכל ומים במשורה תשתה ועל הארץ תישן וחיי צער תחיה

  This is the way of torah... and a life of pain you shall live.

contrast this with Mishlei 3:17 דְּרָכֶיהָ דַרְכֵי-נֹעַם

  [the torah's] ways are ways of pleasantness

How do we resolve this seeming contradiction?


texts: The words to the ארור המן ברוך מרדכי piyut

texts:
The Darkei Moshe in O.C. 695:1 cites various interpretations of what it means to be inebriated enough to not know "בין ארור המן לברוך מרדכי."  One of the opinions that he cites is that there was an old piyut in which the end of each stitch alternated between ארור המן and ברוך מרדכי, and it was hard to keep track of.  They would drink until they were unable to keep track of which was the ארור המן and which was the ברוך מרדכי stitch.

Are the words of this piyut known?  Can I find it somewhere?


texts:
In the Kaddish d'Rabanan there is a change in the text of the Oseh Shalom. In addition to Kaddish Shalem/Yatom, there is an additional word ("b'rachamav") in the text. I asked someone who told me it's from Nusach Sefard, but it appears in Artscroll Ashkenaz Siddur as well.

What is the reason/origin to say this and why davke in Kaddish d'Rabanan? Is this nusach mentioned in some seforim?


texts: Wearing tefilin all the time included Shabbat?

texts: When people used to wear tefilin every day, did they do so on Shabbat as well?  If so, why did people stop wearing tefilin on Shabbat? If not, why not?


texts: Machon Yerushalayim Shulchan Aruch vs. Habahir Edition

texts: Can someone who has knowledge of both explain the difference- other than price and space- between Machon Yerushalayim Shulchan Aruch and Habahir Edition. I currently use the Habahir and am happy with it in all respects. However, I have heard that the Friedman edition is definitely the best. Is it basically more meforshim, and maybe some improvement and corrections in girsa?  Any help greatly appreciated.


texts:
When reading Torah, many people (myself included) use a distinct tune when a kadma and a zakef katan appear on the same word (or two words joined with a makaf); e.g. from  Sh'mot 34:1:

  אֶ֨ת־הַדְּבָרִ֔ים

Yet I have not been able to find discussion of this anywhere. What is the name for this set of notes read in this way?


texts: Can one be deserving of execution and karet for placing a stumbling block in front of the blind?

texts: For example, if one man does not commit idol worship, or eat chametz on Pesach, but attempts to get another man to violate these mitzvot. Would an ancient Beit Din find this man guilty of a capital offense (in the first case)? Would he be worthy of Karet (latter case)?


texts:
In Breishit 23:2, Rash"i cites Breishit Rabba which mentions that 4 couples were buried there. (I asked a separate question about Adam and Chava).

When visiting Me'arat Hamachpela, one finds signs for each of the father's graves. Were their wives buried right next to them, but it's just a question of the signs that mentioned just the fathers? Or were they buried elsewhere?


texts: Were there two Arks constructed, one by Bezaleel and one by Moshe?

texts:
In Devarim 10:1-5 G_d was speaking with Moshe about hewing two new tablets and then in verse 3 it says, (Moshe speaking) "So I made an ark of acacia wood, hewed two tablets of stone like the first ones and went up the mountain,..."

Approximately four months later in Shemot 37:1 it says, "Bezaleel made an ark of acacia wood."

So my question is whether there were two arks constructed: one for the tablets destroyed by Moshe and another for the replacement tablets that was constructed by Bezaleel?

To add further to this thought, in Bamidbar 10:33 the ark went before the people, but in Bamidbar 10:14-21 the ark was carried by the family of Kohath as the tabernacle was dismantled. The ark would have been carried in the ninth position in the order of tribes as the people journeyed. So could the ark that Moshe constructed be the ark that went first before the people and the ark that Bezaleel constructed be the one that was in the tabernacle? If that is true can we then say that HaShem led them with the ark of His word and they also carried His word in their midst (in their hearts)?


texts: Are you supposed to do the responsive parts of Hallel at the Seder?

texts: At a Pesach Seder, when you get to the parts of Hallel that are done responsively in a congregation, are you supposed to do them responsively? Does the answer depend on how many people are at the Seder?


texts:
In Devarim 32:48 the pasuk says:

וַיְדַבֵּ֤ר יְהוָה֙ אֶל־מֹשֶׁ֔ה בְּעֶ֛צֶם הַיּ֥וֹם הַזֶּ֖ה לֵאמֹֽר
That very day the LORD spoke to Moses

Rashi on Devarim 32:48 writes:

וידבר ה' אל משה בעצם היום הזה
... בִּשְׁלוֹשָׁה מְקוֹמוֹת נֶאֱמַר בְּעֶצֶם הַיּוֹם הַזֶּה, נֶאֱמַר בְּנֹחַ "בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְגוֹ'" (בראשית ז')
...בְּמִצְרַיִם נֶאֱמַר "בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצִיא ה'" (שמות י"ב)
And the Lord Spoke to Moses That Very Day
In three places in Scripture the expression בעצם היום הזה is used. It states in the narrative of Noah (Genesis 7:121) That very day entered Noah … [into the ark]”...
Of Egypt, too, it states, (Exodus All. 11) “The very day the Lord did bring [the children of Israel out of the land of Egypt]”...

However, there is another place in Genesis 17:23:

וַיִּקַּח אַבְרָהָם אֶת־יִשְׁמָעֵאל בְּנוֹ וְאֵת כָּל־יְלִידֵי בֵיתוֹ וְאֵת כָּל־מִקְנַת כַּסְפּוֹ כָּל־זָכָר בְּאַנְשֵׁי בֵּית אַבְרָהָם וַיָּמָל אֶת־בְּשַׂר עָרְלָתָם בְּעֶצֶם הַיּוֹם הַזֶּה כַּאֲשֶׁר דִּבֶּר אִתּוֹ אֱלֹהִים
Then Abraham took his son Ishmael, and all his homeborn slaves and all those he had bought, every male in Abraham’s household, and he circumcised the flesh of their foreskins on that very day, as God had spoken to him.

So we see that there are four places in which the term בְּעֶצֶם הַיּוֹם הַזֶּה is used2.
Why doesn't Rashi mention this place in his list?

Note: The words themselves appear on the next pasuk (Genesis 7:13), It seems Rashi means the beginning of the storyline.
In fact, Rashi there even gives the same basic explanation of why those words are used (To show that even if others wanted to stop him, they wouldn't have been able to).


texts: will there be plants and animals in olam haba?

texts: In the future eternal world of Olam Haba (i.e. the final destination following the resurrection of the dead as explained here) according to the opinions that the body and soul will be reunited, will there still exist plants and animals?


texts: When did people living for 900 years start to look old?

texts:
In the early days of the world, the standard age of living was well into the hundreds, with many people living until they were 800 or 900. Being that people lived so long, when did they start to "look old"?

For example, would someone 100 years old look like a modern 100, or perhaps a modern 20?


texts: Was Adam HaRishon's eating from the Tree of Knowledge really a sin

texts:
Most of the characterizations I have seen portray eating of the Tree of Knowledge as a sin.

Yet (I personally, with no validation for my surmise) would be inclined to think otherwise. My reasoning is:

-- Do we really want to live in Gan Eden. Therein, everything would be benign and "tam gan eden" would have no connotation of delight.

-- Coincident with this act is the "gift" of free will (I assume this exists). From then on, throughout Torah, man's choices are key constituents, if not drivers, of the narrative. Many times we blow it, but either implicitly or explicitly we are given a choice and sometimes a bit of advice: choose Life.

-- Yenims portray this as a fall, leaving man in sin until their purported redeemer comes along, and you know the rest of the story. Granted there is a thread of mashiac running through our heritage, yet we are informed that "it is not in heaven" and are exhorted to "choose Life." Which I interpret as: get on with it; no "Waiting for Godot."

Are there any traditional sources that support this opinion (Erich Fromm expresses such sentiments, but he describes himself as a well-educated nontheist).

EDIT Maybe I should redirect this a bit. Despite the downvotes, I am not oblivious to the fact that a directive of God was violated. Yet, this is not considered in the 613 mitzvos and further the word "sin" is not mentioned. If I'm not mistaken, the first time "sin" is explicitly mentioned in Chumash is in the context of the golden calf.

My question was, to reiterate, is there any mention of the perspective I mentioned in traditional sources. Does that warrant a downvote rather than a simple "no" or otherwise citing a valid source?

Perhaps more interesting would be, is there any (again in valid sources) discussion as to what the world would have been like if the command was adhered to?

YET FURTHER EDIT Here is a quote that I cane across that may be relevant:

"And it’s very helpful to remember Rebbe Nachman’s statement: 'Everything you see in this world, everything that is created, is all for the sake of man’s free will'” (Tzaddik #519).


texts: Can sign language be used for public Torah reading?

texts: We would like to perform a minyan for the deaf. All the participants can speak verbally, but cannot hear, including the Torah reader. Can he sign the words that he is reading during Kri'at Hatorah, or is there a halacha that the Torah must be specifically oralized and only in Hebrew?


texts:
In Bereshis 38:28 Zerach puts his hand outside the womb first and the midwife ties a string on it saying "this one came out first". However in Bechoros 8:1 (46a, et passim) it indicates that only putting the head or the majority of the body  is enough to achieve Bechor status.

I realize that the pasuk doesn't necessarily have to be resolved with the gemarah, one could explain the discrepancy by saying that the midwife was ignorant of the halacha (assuming the tribes abided by some sense of halacha before the Torah was given).

However, it does appear that Peretz is treated as the Bechor In which case there should be a reason that the Torah tells us what the midwife did. I am curious if any commentaries address and explain this.


texts: Is the Midrash Chad Shenati available online?

texts:
According with this article, Midrash Chad Shenati was discovered in the Cairo Genizah almost a century ago. It is an early medieval midrashic collection most likely of eastern provenance, dating from the late tenth/early eleventh century.

Does anybody know any additional information about this? Is there any discussion as to its validity or its use in other sources in ancient/modern times? It was already published? Is this Midrash available online somewhere?


texts:
I understand that I need a shamosh for my menorah
Do I need 2 shamoshes  if 2 people light 2 menorahs next to each other

Sources please


texts: Why didn't Esther listen to Mordechai's instructions?

texts:
Mordechai instructed Esther the Queen,

וּמִי יוֹדֵעַ אִם לְעֵת כָּזֹאת הִגַּעַתְּ לַמַּלְכוּת

Translation:

Ask on Mi Yodeya if this is the reason you came to be a Queen.

(It seems that the term Mi Yodeya was used as the term Google is nowadays, e.g "just Google it", - "just Mi Yodeya it.")
Why didn't Esther ask the question on Mi Yodeya?
Could she have been scared that rule-following nudniks would close her question as off-topic?
Wouldn't Mordechai HaTazddaik have reopened her question for her?
Are we to assume that he would have held less of a Reputation than the closure crowd?

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


texts: Placing a stumbling block before someone trying to take advantage of me?

texts:
CAPTCHA stands for completely automated public turing test i.e. its function is to determine whether I am a human.

Some CAPTCHA images are pictures of house numbers taken from Google street view.

When you fill in these CAPTCHAs, Google is using you to translate an image into digital text for free when they would otherwise have to pay someone to do it.

I just discovered that you can fill in these incorrectly (there may be limits on how incorrectly this can be done) and the webpage will accept it.

Given that the CAPTCHA is purporting that its purpose is to determine whether I am human, telling it lies fulfills that goal because only humans lie. May I prove my humanity without letting Google freeload off of me by telling it lies?


texts: What is the Jewish belief about atonement for suicide?

texts:
Is it possible that the sin of suicide is not forgiveable because the person is no longer living and cannot perform teshuvah? Can the soul repent once it has left this world?

(I did see a question regarding punishment for suicide but my question is regarding any belief in an opportunity for the soul to repent somehow, not punishment.)


texts: Ein mearvim simcha besimcha - two shevah brochos in one meal

texts:
I would like to hear of any sources or issues with conducting two shevah brachos (for two couples) at the same meals:

Would it be assur because of "ein Mearvin"
How would it be done practically.

thanks


texts:
Recently I got an amazing opportunity to travel to South Africa. When there I'll be staying with a local tribe. One of the animals we're likely to encounter is a dik-dik, and I'm wondering if a dik-dik is ok to eat. Of the brush meat available there seems to be very few things worth considering.

For reference here is the wikipedia page on Kosher animals. However I don't see a dik-dik listed.


texts: Conceptual Relationship Between "River" (יאר) and "Light" (אור)

texts:
There seems to be a relationship between the words "river" (יאר) and light (אור), that is only underscored by the fact that "river" in Hebrew (נהר) is essentially the same word as "light" in Aramaic (נהרא).

I am looking for a conceptual relationship (preferably, on the level of דרוש) between the two concepts, something that would explain their coming from very related roots in לשון הקדש, as developed in classical Jewish sources (Talmud, Rishonim, Acharonim).

Thank you very much.


texts:
In ריקאנטי number 166 (brought down here, #4), he brings a story about the ריב"א:

  ושמעתי כי ריב"א חלה חוליו שמת בו וחל יוה"כ באותם הימים וא"ל הרופאים אם
  לא תאכלו ודאי תמות ואם תאכל שמא לא תחיה והוא ז"ל אמר ברי ושמא ברי עדיף
  ולא רצה לאכול ומת תנצב"ה

  I heard that the ריב"א became sick with the illness that he would
  eventually die from. When Yom Kippur came, the doctors told him "If
  you don't eat, you  will certainly die; if you eat, maybe you'll
  live." He said "ברי ושמא ברי עדיף (a certain thing and an uncertain
  thing, the certain thing takes precedence -- a Talmudic principle),"
  he didn't want to eat, and he died.

The ריב"א is dead wrong, at face value -- of course we not only allow but require people to eat on Yom Kippur when necessary in order to preserve their lives, even when it's only a doubtful case of פיקוח נפש. (See, e.g. Shulchan Aruch, Orach Chaim 328; Rambam, Hilchot Shabbos 2)

What might the ריב"א have been thinking?
Also, what is the "ברי ושמא ברי עדיף," what is the "ברי," and what is the "שמא"? The certainty that he would die? The certainty that he gets a mitzvah for fasting on Yom Kippur, and the uncertainty of his survival? His reasoning doesn't appear to make much sense.


texts: What is the connection between "שיח" as prayer and "שיח" as a bush?

texts:
פרשת וירא (כא טו): וַיִּכְלוּ הַמַּיִם מִן הַחֵמֶת וַתַּשְׁלֵךְ אֶת הַיֶּלֶד תַּחַת אַחַד הַשִּׂיחִם

Genesis 21:15: And the water in the bottle was spent, and she cast the child under one of the shrubs.

also found in this context: וכל שיח השדה טרם, מלוח עלי שיח, בין שיחים ינהקו

פרשת חיי שרה (כד סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים

Genesis 24:63: And Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming.

also found in this context: היום היא שיחתי, עדותיך שיחה לי,  שיחה לפני אל [so that no one should suggest that the word שוח has no connection to the word שיח]

Why is siach is used in the context of a bush and also in the context of prayer? Are these two meanings connected?

by the way:

מצאנו מדרש (וירא נג יד) שמקשר ב' פירושים וז"ל "ותשלך את הילד תחת אחד השיחם, אמר ר' מאיר שכן דרך הרתמים להיות גדלים במדבר, א"ר אמי תחת אחד השיחם ששם השיחו עמה מלאכי השרת".


texts: Wording of refaenu for sick person who is not Jewish

texts:
The refaenu bracha in the amida has wording to use for praying for someone who is sick.  That wording ends "among the other ailing of Israel". Is it appropriate to use that wording for a sick person who is not Jewish?
(This question is similar to other questions asked on this forum but the other questions do not ask exactly this.)


texts: Found this picture in this latin book. It seems to distinguish between a tarha and a tarha aharona. Any ideas what it is?


texts: Gehinnom; the place where the confrontation with one's own sins helps to purify this person?

texts:
I have a question about Gehinnam/Gehinnom which is often pictured as a big washing machine, a place for purification, a purgatory. But once I came across a teaching/scripture describing that at this moment of cleansing one would see his errors; one's sins would become known to himself, HaShem and to the public, revealed in the open, which causes a deep  embarrassment, pain and sorrow.

Point is, I can't find the sources describing this.
The closest thing I could find is a story/description about R'Yisrael Shklover page 74-77 who's talking about the custom to do and recite viduy (confession) and says: If we openly confess our sins, the embarrassment we feel as a result of their being made public will in itself be an atonement for us. In its merit we will go directly to Gan Eden, and not to Gehinnom.

Does anyone know any sources which talk about this kind of 'healing, cleansing, purifying from the pain of being confronted with one's sins' ?


texts: How would the Shekinah Glory be described in contemporary english?

texts:
Was the Shekinah really a cloud?  I know it shaded the people, but did it produce rain?  Is it thought of as a cloud because that was the only word to describe what the people saw?

The two passages that raise questions in my mind are:

Num 9:15-23 where the tabernacle was a cloud by day and appeared fiery by night, centered on the tabernacle
Exo 13:21 where the cloud appeared in a pillar form to lead the people

Alternating cloud and fire seem to be common attributes of the shekinah glory.  And it appears like the cloud is amorphous - it can exist inside the tent of meeting or be large and cover the camp.  I also heard a story told that the cloud appeared differently to the Egyptian army than to the people, it appeared black like a void to the Egyptians - but I cannot find anywhere that this is written.

I am querying for additional documented details, if anything, beyond what I have described above.


texts:
Why did Moshe and Aaron need to use a staff in initiating the plagues?

Such as in שמות פרק ז פסוק יט:

  יט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן קַח מַטְּךָ וּנְטֵה יָדְךָ עַל מֵימֵי מִצְרַיִם עַל נַהֲרֹתָם | עַל יְאֹרֵיהֶם וְעַל אַגְמֵיהֶם וְעַל כָּל מִקְוֵה מֵימֵיהֶם וְיִהְיוּ דָם וְהָיָה דָם בְּכָל אֶרֶץ מִצְרַיִם וּבָעֵצִים וּבָאֲבָנִים:

  The Lord said to Moses, "Say to Aaron, 'Take your staff and stretch forth your hand over the waters of Egypt, over their rivers, over their canals, over their ponds, and over all their bodies of water, and they will become blood, and there will be blood throughout the entire land of Egypt, even in wood and in stone.' "

Or as in שמות פרק ח פסוק א:

  א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה אֱמֹר אֶל אַהֲרֹן נְטֵה אֶת יָדְךָ בְּמַטֶּךָ עַל הַנְּהָרֹת עַל הַיְאֹרִים וְעַל הָאֲגַמִּים וְהַעַל אֶת הַצְפַרְדְּעִים עַל אֶרֶץ מִצְרָיִם:

  The Lord said to Moses, "Say to Aaron, stretch forth your hand with your staff over the rivers, over the canals, and over the ponds, and bring up the frogs on the land of Egypt."


texts: What's the rule on walking on Jewish graves?

texts: Please provide reference to scriptures (Exact book, Chapter and page number), a synagogue has confirmed walking on graves is not allowed but couldn't provide any reference.


texts: Does a Jew who doesn't care about other Jews' problems become a gentile

texts: Under Jewish law, does a Jew who turns his back on other Jews change in his status in any way? Is he, under any law or any religious context, treated like a non-Jew for any practical intents?


texts: Suppose one Jew accidentally injurs another Jew while playing a contact sport such as football. Is the injured party entitled damages as compensation for the injury, or does the participation in an activity that is known to be dangerous render the participants ineligible for damages?


texts: Monsey, NY has an eiruv that most Ashkenazim that live in the area hold by. I have heard that sefardim cannot hold by the eiruv in Monsey, NY. Is this true and if so why?


texts: Source for rumored ruling of the Chafetz Chaim regarding Bracha on dessert

texts:
The Laws of Brachos by Rabbi Binyamin Forst says the following on page 211 note 16.

  "Rumor has it that the Chafetz Chaim allegedly said, that in America,
  desserts are part of the meal and require no Bracha."

He says that based on the Shaar Hatzion 7 on Mishna Berura Orach Chaim 177:1:4 this rumor should be laid to rest.

Is there any further source to this rumor?


texts: Do convertible bonds issued between Jews conform with Halakha of interest?

texts:
A convertible note (a.k.a. "convertible bond") is a financial instrument that is a hybrid between debt and equity in a business. The way it works is that an investor invests some money in a company, called the principal. At some point (typically during a round of fundraising), the investment is converted from debt to common stock in the company. So instead of the debt being repaid in cash, it is discharged in equity. These notes are often issued in the early days of a company when an accurate valuation would be very difficult or impossible to determine, making it difficult for investors to purchase equity directly. Typically, there are a few ways the investor can profit from this arrangement, and I am wondering about the status of all of these factors with respect to the halakhos of ribbis:

Valuation Cap

The valuation cap of an investment is the maximum amount that can be considered the valuation for calculating the number of shares received upon conversion. For example, if a convertible note has a valuation cap of $4M and the company has a fundraising round with a valuation of $12M at $10/share, the note will convert to equity as if the valuation were $4M. So the investment will convert from debt to equity at a conversion factor of $3.33/share (i.e. 1/3 of the actual price per share).

Discount Factor

The discount factor is a percentage by which the share price is discounted at the time of conversion. If a convertible note has a discount percentage of 20% and the company issues shares at $10/share, the debt will be converted to equity at a rate of $8/share.

Typically, convertible notes will have both a valuation cap and a discount factor and whichever method provides the best result for the investor (i.e. the method that results in receiving the greatest number of shares) is the one that is used. Convertible notes may also have an interest rate.

Interest Rate

Similar to regular debt, the interest rate is the rate at which the principal grows in value before it is converted. For example, if the investment has a 10% interest rate compounded annually and a fundraising round is held exactly one year after the date on the note, a $10,000 investment will convert to equity with a value of $11,000.

All of the above factors seem like they could be problematic with respect to the laws of charging interest if the debt is between two Jews, especially the interest rate. On the other hand, perhaps because the debt is not discharged as repayment with interest, it would be permitted. What would be the din of convertible notes?


texts: Is metzitzah b'peh of biblical origin or was it instituted by the rabbis? What is the source for this practice?


texts: Riddle: Where does a Non Jew have more Halachic power than a Jew?

texts: When a Non Jew does something it would work according to Halacha, however when a Jew does the same thing it is useless.


texts: A holistic explanation of King David's use of Avishag

texts:
Melachim 1:1:

  וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃
  King David was now old, advanced in years; and though they covered him with bedclothes, he never felt warm.

  וַיֹּאמְרוּ לוֹ עֲבָדָיו יְבַקְשׁוּ לַאדֹנִי הַמֶּלֶךְ נַעֲרָה בְתוּלָה וְעָמְדָה לִפְנֵי הַמֶּלֶךְ וּתְהִי־לוֹ סֹכֶנֶת וְשָׁכְבָה בְחֵיקֶךָ וְחַם לַאדֹנִי הַמֶּלֶךְ׃
  His courtiers said to him, “Let a young virgin be sought for my lord the king, to wait upon Your Majesty and be his attendant; and let her lie in your bosom, and my lord the king will be warm.”

  וַיְבַקְשׁוּ נַעֲרָה יָפָה בְּכֹל גְּבוּל יִשְׂרָאֵל וַיִּמְצְאוּ אֶת־אֲבִישַׁג הַשּׁוּנַמִּית וַיָּבִאוּ אֹתָהּ לַמֶּלֶךְ׃
  So they looked for a beautiful girl throughout the territory of Israel. They found Abishag the Shunammite and brought her to the king.

  וְהַנַּעֲרָה יָפָה עַד־מְאֹד וַתְּהִי לַמֶּלֶךְ סֹכֶנֶת וַתְּשָׁרְתֵהוּ וְהַמֶּלֶךְ לֹא יְדָעָהּ׃
  The girl was exceedingly beautiful. She became the king’s attendant and waited upon him; but the king was not intimate with her.

I assume the whole story is not about actually getting warm as the simple fire or a warm bath does it better.
Why the story is important here and at all? I don't see a problem going from "וְהַמֶּלֶךְ דָּוִד זָקֵן בָּא בַּיָּמִים וַיְכַסֻּהוּ בַּבְּגָדִים וְלֹא יִחַם לוֹ׃" to the story with his son. What do we learn from it?
Did he marry her before laying with her, because it is not mentioned in the text? If no, I recall that King David's court ruled the prohibition of Yihud Pnuyah (following Amnon and Tamar's accident), so what court did allow that? If yes, how did he leave her virgin? (the Gemmorah in Sanhedrin 22a suggests that he didn't marry her, but the question stands).
Many commentators mention that virgins are warmer than non-virgins. Is that a medical fact or a speculation? Is this such a difference, his existing wives could not do the job at all?

Can somebody please conciliate all this into one consistent story?


texts:
Possible Duplicate:
  Talis Gadol for Unmarried Individuals

Where did the idea of not wearing Talit Gadol before marriage come from? Also, where did the Minhag of Sefaradim get the Minhag to wear it? (I think the Hesed LaAlafim holds to wear it before marriage, but I bet there are earlier sources).


texts: Is the name of God simply a third person form of to be?

texts:
This article http://www.eliyah.com/yahweh.html claims that Yahweh is simply a third person form of Hayah (to be). The first form is Ehyeh. Just like the word "be" in English is rarely used and become am, are, and is if the subject is first, second, or third person, so is the word hayah in hebrew, according to that article.

According to the article, God doesn't really have a name. Yahweh simply means "He is".

Is this true?

However, that would be strange.

If Yahweh simply means "He is" what's the point of hiding the sacred name given that I am sure everyone must have been saying it all the time in natural conversation like "He is cooking. He is swimming. He is running" etc.

What's Judaism's perspective on this?

Am I understanding this correctly?


texts: If Moses wrote the Book of Job, was he Job's contemporary and writing history or is the Book an inspirational work of fiction?

texts: The Talmud at Bava Basra 14b-15b teaches that Moses wrote the Book of Job before the Exodus.  If so, was he a contemporary and a witness to Job's suffering, was he describing a historical figure he didn't know, or was it simply an inspirational fable?


texts: Is it possible that one's own wife creates an "evil eye" or something of the sort, knowingly or unknowingly and ends up causing financial and health trouble? Is there any sort of "contract" couples can sign between themselves in which one can't harm the other's mazal etc? I ask out of literary curiosity only.


texts: Bells on the Kohen's tunic - what are they for?

texts:
What are they for bells that bring the priests in exodus and Leviticus?
I find no comments about Rashi or other rabbis.


texts: What would be a good sefer that would introduce me to the foundations of chassidic thought and prepare me to learn the seforim of the early chassidic masters?


texts:
דתניא רבי יוסי ברבי יהודה אומר משום ר' אליעזר המקנא לאשתו מקנא ע"פ עד אחד או ע"פ עצמו ומשקה לה על פי שנים השיבו חכמים לדברי רבי יוסי ברבי יהודה אין לדבר סוף מ"ט דר' יוסי ברבי יהודה אמר קרא בה בה ולא בסתירה ואימא בה ולא בקינוי קינוי איתקש לטומאה דכתיב וקנא את אשתו והיא נטמאה סתירה נמי איתקש לטומאה דכתיב ונסתרה והיא נטמאה ההוא לכמה שיעור סתירה כדי טומאה הוא דאתא השיבו חכמים לדברי ר' יוסי בר' יהודה אין לדבר סוף מאי ניהו דזמנין דלא קני ואמר קנאי הא למשנתינו יש לדבר סוף זמנין דלא איסתתר ואמר איסתתר אמר רב יצחק בר יוסף א"ר יוחנן אף לדברי רבי יוסי בר' יהודה אין לדבר סוף אף לדברי רבי יוסי בר' יהודה ולא מיבעיא למשנתינו אדרבה למשנתינו איכא עיקר התם ליכא עיקר

Rashi:

  מאי ניהו. אין לדבר סוף דקאמר: ואמר קנאי. כשכועס עליה אומר קנאתי לה מפלוני ומביא עדים שנסתרה עמו סתירה כל שהוא דכיון דלא קינא לה לא נזהרה בו:

— Sotah 2b

Rashi said that the big danger is that the husband will want to divorce his wife, claim that he warned her, and then find witnesses that there was Yichud, which is fairly common?

Fairly common?

It's an biblical prohibition to have Yichud with a married a woman. Why would a regular, religious woman have Yichud with a stranger?


texts: Is making קידוש Shabbos on schnapps לכתחילה?

texts: Is making קידוש on schnapps Shabbos, לכתחילה?


texts: Obviously you cannot light candles on a plane, so if you can't light candles within the time frame is there any other activity one could do, which is permissible on an airline, that would fulfill the obligation for lighting candles?


texts: Specifics of when to say L'Dovid Hashem Ori

texts:
My siddur says:

 מן ר”ח אלול עד אחר שמיני עצרת בערב ובבוקר אומרים זה
                ויש נוהגין לאמרו קודם ח”ק שאחר שמו”ע

 From Rosh Chodesh Elul until after Shmini Atzeres,
 in the evening and in the morning, we say this.
 Some have the custom to say it before the Chatzi Kaddish after Shmone Esre.

Although the common custom in Nusach Sefard is to say this at Shachris and Mincha, it seems to me that by "evening and morning" the siddur is saying to follow the Ashkenaz custom of saying at Maariv and Shachris.  Could it possibly be understood to be referring to Mincha rather than Maariv?  Secondly, is it safe to assume that it is placed after both Shmone Esre and Tachanun, directly preceding Chatzi Kaddish?


texts:
Parshas Bamidbar begins with the apparent appointing of 12 nesiim (princes) who would help Moshe with the counting (and presumably have some other administrative or authoritative role). Parshas Naso discusses their contribution to the Mishkan.

However, there's a bit of an issue here: the events of Parshas Bamidbar occurred in the second month (Iyar) of the second year, and the setting up of the Mishkan and subsequent princely gifts began on the first month - before their appointment!

The pesukim at the beginning of Bamidbar seem to imply that Moshe was told to appoint them specifically for/at the time of the count, but Parshas Naso implies otherwise. Were they actually appointed (or otherwise known) before the Parshas Bamidbar counting? (I'm inclined to say yes, but I'd like to see the issue discussed somewhere)


texts:
According to the discussion here as elaborated in the link, a forced Get as a Halachic matter (the opinion paskened in Shulchan Aruch), is simply that the Chachamim retroactively revoke the Kiddushin.

If so, why bother with the whole "forcing". Why not just have Beis Din write out a Get and deliver it?

Really only the Rambam's opinion would justify requiring the verbalized consent - and even that seems a stretch (if he really wants it, just do it!).

To clarify, I'm not questioning the fact that there is a need (as in this is the Halacha) to force the husband to agree. I'm just wondering why the need for the use of force like that, when in reality it accomplishes nothing (except according to the Rambam).

To ask this in Yeshivish: The saying רוצה אני is a גילוי and בירור that he in fact wants it, but the purpose is the wanting, not the incantation of the words. Therefore, in this case, since he doesn't want it anyway, why force the incantation of the words? How did that add anything to the Get.

Even according to the Rambam it seems דוחק to say that the requirement is a גילוי of the subconscious desire of the Yetzer Tov to listen to the Beis Din, because if we are sure it is there, why does he have to say it? But at least according to that, בדוחק, you can say that the requirement is that he actually reveals that desire. But what about the opinion which is actually the controlling Halachic opinion? What is the purpose and accomplishment of making him pretend to be מגלה something that isn't there? And that is so important that it is worth using torture to get there?


texts: Other than Tafsir Rasag, what else did Rav Saadiah Gaon write on Tanach? Did he write a full commentary on it? Can I find these writings online?


texts:
If I ask my rav for halachic advice, must I follow it or can I ask a different posek?

Seperately, if I ask my rav for personal advice, must I listen?


texts: Understanding a Hebrew expression: בטלה דעתו אצל כל אדם

texts:
The Bartenura, in his commentary to Kelim 27:3, notes that the rules concerning the admixture of cloth with sack, sack with leather and leather with matting only apply to those specific combinations and not to admixtures of cloth with leather, leather with matting or sack with matting. In stressing this, he notes that, when it comes to those things, they don't combine, since "המחברן בטלה דעתו אצל כל אדם".

I can't figure out what this means, and have never seen it anywhere else. I am guessing that it translates to something like, "[as for] the one who combines them, his mind (his intention?) is nullified by (?) all".

I am taking "mind" (דעת) as the subject, since בטלה is a feminine verb, but the whole thing looks very strange to me. Does anybody know what it means?


texts:
I am seeking to understand the kabbalistic meanings of the following biblical persons:

1) Esav. Does he represent tohu chesed or klippot chesed?

2) Lot.

Would appreciate Sources With Your answer.


texts:
So says the Gemara in Masechta Sanhedrin, 39a: “Caesar said to R' Tanchum, 'Come, let us all become one nation.' Rabbi Tanchum said: 'Very well. But we, who are circumcised, cannot become uncircumcised as you are; you all circumcise yourselves and become like us.'”

The Midrash, in Yalkut Shimoni and regarding Zeph. 3:9, quotes this same Caesar's challenge as follows: “Come, let us all become one nation in fulfillment of the verse, For then will I turn all the nations into a refined people who will all call upon the Name of G-d and serve Him as one. Since all the nations are anyway destined to worship together, let us start doing so now!”

I wanted to find out exactly on what daf the reference in Yalkut Shimoni referred to above can be found.  I understand that it must be somewhere within §§ 515-595 to the twelve minor prophets.  If you could possibly provide the exact location, I would greatly appreciate it.


texts:
I am a Catholic who lives near Philly. However, I am interested in seeing how others' practice their faiths. I learned about the concept of the Shabbos Goy. That sounds like exactly what I am looking for. I don't necessarily want to participate in Shabbot as it feels too intrusive to me. But I do think that assisting with someone's faith is a great thing and I would love to help. I know it may be a bit outdated these days but I am sure some people would enjoy the nice hands-on touch one could provide.

Does anyone have any advice as to how I can become a Shabbos Goy?


texts:
On Simchat Torah, a special formula is used to call up the Chatan Torah, the person who gets the final aliyah. In this formula, it says "עמוד רבי (פלוני) חתן התורה" a few times.

The question: Why do we say רבי if he doesn't necessarily have semicha (Rabbinical ordination)? And if we give him the honor due to a Rabbi even if he isn't one, why do we not use the regular term הרב?

I am aware that this is a poetic work.


texts: Is there a negative connotation to Yair Mazolam - יאיר מזלם?

texts:
Yesterday The Yeshiva World posted a letter the Lubavitcher Rabbi Zatzal sent to Prime Minister Benjamin Netanyahu upon the birth of his son Yair. In the letter the Rabbi handwrote the words V'Yair Mazolam - ויאיר מזלם. The article went on to say about the term V'Yair Mazolam as quoted:

  Chabadniks explain [it] is generally not a term used by the Rebbe as a good
  omen.

Where did the Rabbi use this term with a negative connotation? The only place I find the Rabbi used this term was in Sichos Kodesh 5741:3 page 129 and it is definitely not negative there.


texts:
Following the question: "no-bracha-on-kibud-av-vaeim", some tried to say that the Sages did not set a Berocho for this Mitzvah as the father can be Mochel and there's no Mitzvah in such a case. Example:

  The father enters the house and the son stands up. The father says "Oh, please, you don't have to, I'm Mochel wholeheartedly". The son says: "Nevertheless, I'd like to show my respect by standing before you".

Who said in such a case the son DOES NOT perform the Mitzvah of Kibud Av?


texts: Hukot HaGoyim in this case is something done specifically by gentiles and therefore it would be prohibited (see S"A Yoreh Deah 178). So my question is, would jeans fall under this category?


texts: Which sections of Igros Moshe are in which volumes?

texts:
In Igros Moshe, the classic compilation of responsa by R' Moshe Feinstein, each of the published volumes contains one or more collections of numbered responsa, each concerning a specific area of Jewish law (generally, one of the four turim of Shulchan Aruch, but there is also at least one collection on Kodshim and Tahorot, which don't get their own section in Shulchan Aruch). So, for example, Volume 1 contains Orach Chayim - Section 1 and Kodshim Vetahorot - Section 1, and Volume 5 contains Yoreh Dey'a - Section 2, Orach Chayim - Section 3, and Even Ha'ezer - Section 2.

This layout presents an annoyance for anyone who hasn't yet memorized which sections are in which volumes and wants to look up a particular responsum based on a reference. They have to guess which volume the referenced section is in, flip through that volume to see if it's there, and then try again if incorrect the first time.

So, as an aid to the researcher, let's make a quick-reference list of which sections are in which volumes, including, where available, links to the beginnings of the sections on HebrewBooks (or any other online repository that has them). Then, someone following a reference could go straight to the right volume.


texts:
We know that Jews have soul mates: people whom they are destined to marry.
Do non-Jews have people they are destined to marry?


texts: Do the Torah codes offer scientific proof that the Torah is supernatural?

texts:
There was an experiment published in a journal called Statistical Science in 1994 that found that certain medieval Rabbis and their birth & yahrtzeit are referenced to in sefer Bereshit by running a search through equally-spaced letters(if I recall correctly).

I have seen many similar codes that produced surprising results that lead me to wonder if they may be considered valid as scientific proof that the letters in the Torah are not placed randomly since the findings are highly improbable according to the rules of probability.

I would like to know if anyone has a way of putting these or any Torah codes to test in a mathematical equation to see if the results are statistically significant(a probability of less than 5% to occur randomly). Does anyone have a way of independently testing such data (codes) mathematically to prove or disprove their statistical significance? Leaving beliefs aside and letting the mathematics speak for themselves.


texts: Is it forbidden for a noachide (Non-Jew) to be circumcised?

texts:
I heard Rabbi Immanuel Schochet bring this up in a lecture as an off hand comment, that circumcision is bodily mutilation, and thus the only reason why Jews can do it, is because it they are specifically commanded to do so. As such, Non-jews (Who fall under the 7 noachide laws) are not to be circumcised.

Is this his rhetoric, or is this discussed anywhere in Jewish literature?


texts: The halacha, as set forth by the Mishna Berurah (27:4), requires the Shel Yad to be above the area where the bicep begins to become elevated. I've read that there is a dispute regarding whether the elevated part of the bicep is determined when to arm is outstretched, or when the arm is at a 90-degree angle. Does anyone have a source for one (or both) sides of this dispute?


texts: PTIJ: Is Peter Pan forever Patur from Mitzvahs?

texts:
Whether or not Peter Pan was Jewish, it seems he could never become Chayiv to perform Mitzvahs. Being that a person requires Da'as to convert, could Peter Pan ever convert to Judaism if he never grows past 12 years of age? Or is Peter Pan forever stuck being Patur from Mitzvahs?

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


texts: When does the year start in terms of saying "Ulichaporas Pasha" for a leap year?

texts: When we add the words "Ulichaporas Pasha" during Musaf of Rosh Chodesh when it's a leap year, when is the year determined - Nisan or Tishrei?


texts:
The Arizal compares the top matza to the Kohen, the middle to Levi, and the third to Yisroel (Pri Eitz Chaim Pesach (6:4) -

  תקח הג' מצות מצה שמורה, ותניח הכהן למעלה, והלוי למטה ממנו, והישראל
  למטה ממנו

Why do we specifically break apart the middle matza (ויקח מצה האמצעית ויבצענה לשתים - Shulchan Aruch 473:6) symbolizing Levi?


texts: Clarification on the verse on Yehoshua's right to kill the rebels

texts:
This is a preliminary clarification question on the fundamental verse used by the Gemmorah (Sanhedrin 49a) and Rambam for allowing King to kill his rebels (following "where-does-the-power-of-a-jewish-king-to-sentence-to-death-come-from"):

  "וַיַּעֲנוּ אֶת־יְהוֹשֻׁעַ לֵאמֹר כֹּל אֲשֶׁר־צִוִּיתָנוּ נַעֲשֶׂה וְאֶל־כָּל־אֲשֶׁר תִּשְׁלָחֵנוּ נֵלֵךְ׃
  כְּכֹל אֲשֶׁר־שָׁמַעְנוּ אֶל־מֹשֶׁה כֵּן נִשְׁמַע אֵלֶיךָ רַק יִהְיֶה ה' אֱלֹקיךָ עִמָּךְ כַּאֲשֶׁר הָיָה עִם־מֹשֶׁה׃
  כָּל־אִישׁ אֲשֶׁר־יַמְרֶה אֶת־פִּיךָ וְלֹא־יִשְׁמַע אֶת־דְּבָרֶיךָ לְכֹל אֲשֶׁר־תְּצַוֶּנּוּ יוּמָת רַק חֲזַק וֶאֱמָץ׃" (Joshua 1:18)

Here are the points I'd like to clarify about this Posuk and this ruling:

This Posuk was said neither by G-d nor by Yehoshua, it was said by the people, accepting upon themselves (seemingly against the laws of the Jewish justice given to Moses) being killed by Yehoshua if caught rebelling against him.
This verse was seemingly a מצווה לשעתה, it was not given to Moses or to the main sequence of Jewish Kings, starting from Saul, as G-d clearly does not count it in the 30 attributes of a King in Samuel A 9. Similarly, Rambam does not count it as a Mitzvah on a King.
(AFAIK) this rule was not applied before the main sequence of kings (ie. from Yehoshua to Shmuel), rather the only existing examples are starting from Saul/David times.

So besides of being an אסמכתא בעלמא how this verse can be the source for that law?


texts: Does a maidservant have the right to refuse marriage to her master or his son when the time for it comes?

texts:
We learn from Mishpatim that a father can sell his daughter into the service of a master. This master then designates her as a future bride for himself or his son.

At what age is the maidservant married to the master or his son and is she allowed to refuse the marriage?

I assume she has the right to divorce once she is married (correct me if I'm wrong) so I'm wondering if she could refuse the marriage rather than wasting everyone's time if she thinks it's not a good match.


texts: River flowing from the southern end of the Dead Sea?

texts:
A footnote on page 966 of the Artscroll chumash (this week's reading) has a map that includes the dead sea. The map shows a river flowing from the southern tip of the sea. According to a Duke U site:

  The Dead Sea has no outflows ...

Is there any reason to think that such a river existed? Or, perhaps, Artscroll took a map from the web which showed the border between Israel and Jordan, and that erroneously turned into a river. Or perhaps there is another explanation.  I am seeking plausible explanations.


texts: Showering after chatzos on Friday the 8th of Av

texts: This year the ninth of Av falls out on Shabbos which means that there are somewhat different laws that are practiced than in a typical year at this time (e.g. the fast is observed on Sunday). With regard to this, I just saw in a halacha sheet from Rabbi Yisrael Saperstein of Monsey, NY to shower erev Shabbos before chatzos. My (presumably errant) understanding had always been that, if anything, this erev Shabbos is not even really considered shavua shechal bo (the week of; according to the Talmudic law; Ashkenazim generally keep its customs from Rosh Chodesh Av), since the fast is deferred. What are the sources for/against this ruling (that one can shower before chatzot but not after) in contemporary (or earlier) authorities? Which communities do/don't have this custom?


texts: Why is the Mountain Sinai called Chorev as well?

texts: I was studying today parashat ha shavua (Devorim) and it is written there that Jews went from the Mountain of Chorev. Why is not called Sinai? What significance lies behind this name?


texts: On Yom Kippur we read Parshas Acharei Mos, which discusses the death of two of Aharon's sons. Medrash Vayikra Rabba 20:6 says that they died as they were drunk on wine (Shetuyei Yayin). How were they able to get drunk on wine in the Midbar, where they only had the Man to eat (to the best of my knowledge Man was only food, not drinks) and there were no vines growing in the area?


texts: If you take a COVID "smell test" every day, do you say a blessing on the scent?

texts:
Background
Some experts recommend that everyone test their own sense of smell once daily.  This can help to screen for the novel coronavirus disease.  This is because COVID often (but not always) takes away the victim's sense of smell.
My question
In accordance with the above advice, some members of my family are required to take a "smell test" before attending school each day.  Are they required to make the berachah בורא מיני בשמים like when usually smelling nice things? Or is this considered a special case, and they wouldn't have to1?

It happens to be that they use Besamim (from havdalah), but I don't think it would make a difference.


texts: Is it true that saying someone's full Jewish name is helpful for a long life?

texts:
Someone told me that in their family they have the minhag (practice) that at least once a day everyone is called by their full Jewish name.

For example, a girl is Chana Ester Riva. People call her Chana but once a day her mother makes sure to call her Chana Ester Riva for her to have a long life.

Do other Jews have this minhag?
It is for the same reason (long life)?
What sources exist regarding this minhag?


texts:
If a Jewish man is alone in the same house with a woman, prohibited to him with kares (e.g. his mother-in-law, or some other eishes ish), and he is sleeping:

is he in violation of yichud while sleeping, if he was not in violation when he went to sleep (e.g. his wife was present in the house and left while he was already asleep)?
if he is not in violation for (1), but he wakes up, does he have the usual 5 minutes to get out of the house not to violate yichud? (I am talking about the minimum amount of time that is needed to be secluded together to be in violation of yichud, which I believe is about 5 minutes.)


texts:
Why did g_d harden Pharaoh's heart
when he had to get the Israelites free later?

did he want to show them
that he is the almighty omniscient
or something else?


texts: Why not keep Pesach to be saved on Purim?

texts:
וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר־צִוְּתָה עָלָיו אֶסְתֵּר׃
So Mordecai passed and did just as Esther had commanded him. (Ester 4.17)

Targum says (first):

וּנְסֵס וּכְנֵס מָרְדְכַי וַעֲבַר עַל חֶדְוַת חַגָא דְפִסְחָא וְצוֹמָא גְזַר וִיתֵב עַל קִטְמָא וַעֲבַד כְּכָל דִי פַקְדַת עֲלוֹי אֶסְתֵּר:

Rashi ad loc:

וַיַּעֲבֹר מָרְדְּכָי. עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח,
Mordechai passed. [he transgressed] the law by fasting on the first festive day of Pesach

My logic says exactly the opposite - the celebration of Pesach is the greatest testimony of G-d saving His people from the final solution, saving their bodies (unlike Chanukka) and intervening against their worst enemies. In the Aggadah, we say that in every generation our enemies raise against us and G-d saves us from them.
(This seems to fit Kaballically - Giluy Yesod Aba etc.)
Therefore, keeping Pesach and showing our Bitachon in Hashem seems to be a natural choice, especially acknowledging the fact that the decree was to be executed in 11 months!
A bonus point would be saying "זכר ליציאת מצריים" on Purim also!
Why didn't Mordechai and Ester consider this option?


texts: Implication for Lag Ba'Omer if Shimon bar Yochai wasn't the author of the Zohar

texts:
There are a number of posts relating to the questionable authorship of the Zohar ('traditionally' attributed to Shimon bar Yochai, see this wiki for examples, and references at the end). Some say that the fires that are lit symbolically relate to the mystical revelation of Torah in to the world (when Rabbi Shimon bar Yochai, came out of the cave with 'fire' in his eyes).

Are there any implications for the minhagim of Lag Ba'Omer for those who don't hold Shimon bar Yochai to be the author of the Zohar?

References:

"Did Rashbi write the Zohar?" - Mi Yodeya
Rav Ovadya Yosef on the Zohar, here
Rav Yaakov Emden, on the authorship of the Zohar, here
'An analysis of the authenticity of the Zohar', Rav Chareidi, here


texts: Why does Chinuch confuse Parashat Nitzavim and Vayelech?

texts: Why does [this edition of] Minchas Chinuch list the two Mitzvos of Parashat Vayelech under Parashat Nitzavim?


texts: Yissachar - Zevulin Torah business partnership

texts: When you have a Yissachar Zevulin partnership does Zevulin have to give exactly half of what he earns to Yissachar? In addition suppose Yissachar misses a day does he have to reimburse Zevulin?


texts:
When listing korbanot, Torah specifies "unblemished" immediately for all days except for Shavuot, where this requirement seems to be added later as an afterthought:
Bamidbar 28:3, tamid:

כְּבָשִׂ֨ים בְּנֵֽי־שָׁנָ֧ה תְמִימִ֛ם שְׁנַ֥יִם לַיּ֖וֹם עֹלָ֥ה תָמִֽיד

28:9, shabat:

שְׁנֵֽי־כְבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה תְּמִימִ֑ם

28:11, rosh chodesh:

כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם

28:19, pesach:

וְשִׁבְעָ֤ה כְבָשִׂים֙ בְּנֵ֣י שָׁנָ֔ה תְּמִימִ֖ם יִהְי֥וּ לָכֶֽם

28:27, shavuot - "unblemished" is omitted:

שִׁבְעָ֥ה כְבָשִׂ֖ים בְּנֵ֥י שָׁנָֽה

28:31, afterthought:

תְּמִימִ֥ם יִהְיוּ־לָכֶ֖ם

29:2, rosh hashana:

כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם

29:8, yom kippur:

כְּבָשִׂ֤ים בְּנֵֽי־שָׁנָה֙ שִׁבְעָ֔ה תְּמִימִ֖ם יִהְי֥וּ לָכֶֽם

29:13, sukkot 1,
29:17, sukkot 2,
29:20, sukkot 3,
29:23, sukkot 4,
29:26, sukkot 5,
29:29, sukkot 6,
29:32, sukkot 7:

כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה אַרְבָּעָ֥ה עָשָׂ֖ר תְּמִימִ֥ם יִהְיֽוּ

29:35, shemini atzres:

כְּבָשִׂ֧ים בְּנֵי־שָׁנָ֛ה שִׁבְעָ֖ה תְּמִימִֽם

Are there any explanations for these irregularities?


texts: Why mention the ger in Lev 19:10, 23:22?

texts:
Vayikra 23:22:

  וּבְקֻצְרְכֶם אֶת קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ בְּקֻצְרֶךָ וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם

  When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger

Vayikra 19:10:

  וְכַרְמְךָ לֹא תְעוֹלֵל וּפֶרֶט כַּרְמְךָ לֹא תְלַקֵּט לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם

  And you shall not glean your vineyard, nor shall you collect the [fallen] individual grapes of your vineyard; you shall leave them for the poor and the stranger

( Chabad.org translations )

I always read these verses as saying that we should give פאה (a corner of the field designated for the poor to take) and לקט (forgotten stalks, left for the poor to take) and other מתנות עניים (gifts to the poor) like פרט ועוללות (grapes that fall off the vine by harvest, and funny-looking clusters of grapes [פאה ד:ג-ד]) to the poor and to the גר, because the גר is, generally speaking, in a disadvantaged position.

However, a friend of mine just raised the point that ממה נפשך -- if the גר is poor, then he is an עני (pauper); if he isn't poor, then (presumably) he doesn't take לקט and פאה.
So why should these verses specify גר?

The גר here is the גר צדק, the convert, as codified by Rambam (Rambam, Hilchot Matnot Aniyiim 1:9), who adds that we do not withhold charity from non-Jews, מפני דרכי שלום in order to keep the peace.


texts: Is it dangerous to drink water on Tuesday and Friday nights?

texts:
The Gemara in Pesachim 112a says

  A person should not drink water on Tuesday nights or [...] Friday nights. And if he drinks water, his blood is upon
  his own head, due to the danger. What is this danger? The danger of
  the evil spirit that rules on these days.

  And if he is thirsty, what is his remedy? What should he drink? He
  should say the seven voices that David said over the water, and
  afterward he may drink. As it is stated:

  קול ה' על המים אל הכבוד הרעים ה' על מים רבים קול ה' בכח קול ה' בהדר
  קול ה' שובר ארזים וישבר ה' את ארזי הלבנון קול ה' חוצב להבות אש קול ה'
  יחיל מדבר יחיל ה' מדבר קדש קול ה' יחולל אילות ויחשוף יערות ובהיכלו
  כולו אומר כבוד

We are all familiar with these verses because they are part of the Friday night prayer service (the last psalm before Lecha Dodi). So that explains why there is no problem in drinking water after prayer service on Friday nights. The gemara then brings other remedies if one doesn't say these verses to avoid the ruach ra:  saying other verses, mentioning a friend, knocking the cover of the cup.

Two questions

Is this psalm part of the prayer service because of this gemara?
Is there any halacha that mentions precautions one should take before drinking water on Tuesday nights where the prayer service doesn't mention these verses? If not why not?


texts: Archeological finds related to King Hezekiah's closing a wellspring under Jerusalem?

texts:
The Gemara says that King Hezekiah (Chizkiyahu) closed one of the springs of water in (under?) Jerusalem, so the Assyrian army wouldn't be able to use it.

Do we have any guesses what exactly that waterway was, or how he closed it? I know there's recently been all sorts of explorations of the tunnels and waterways under Jerusalem.


texts: Is getting a tattoo of the Star of David "ironic"?

texts:
Amare Stoudemire, a professional basketball player and practicing Jew, has a Star of David tattoo. In an article at ProBasketballTalk, Kurt Helin calls this tattoo "ironic." But he links to a well-researched article that does not clearly define whether or not Star of David tattoos or tattoos in general are in fact banned in Judaism.

What is the current perception of tattoos in Judaism and does that perception change based on the content of the tattoo?

Is Amare's tattoo indeed ironic?


texts: Were Kohanim forbidden from serving in King David's army?

texts:
The gemara in a couple places (Shabbos 56a, Kesuvos 9b) tells us that before leaving to battle, the soldiers in King David's army would give a conditional get to their wives in order to prevent a situation where if a soldier did not return from battle and there were no witnesses to his fate, the wife wouldn't be an agunah and would be able to remarry.

Now if a Levi or Yisrael was presumed missing but then found, they could easily remarry their wife. However, a Kohein would be unable to remarry his wife since he is prohibited from marrying a divorcée.

In light of this, were Kohanim forbidden from serving in King David's army?


texts: Why doesn't the water from netilas yadayim immediately make your hands impure again?

texts: I believe it's a mishna in Yadayim that says the first pour for netilas yadayim purifies the hand and the second pour purifies the water that's left on the hand. Hands are considered shniyim letumah and when water touches them it becomes rishon letumah. My question is, why doesn't the water (which is rishon letumah before the second pour) that's left on the hand just immediately make the hands impure once again as shniyim letumah?


texts: What is the minimal requirement to fulfill the mitzvah of reading Shema?

texts:
About a week ago, I saw in a siddur (might have been Koren) an instruction above the 1st Shema said as part of Birkot Hashachar stating that one should recite the 1st paragraph Ve'ahavta at this point if one feels that he will not be able to recite all 3 paragraphs before the time deadline for the morning Shema.

This had me thinking - does one fulfill the mitzvah of Shema by just reciting the first paragraph? Can he do this lechatchila? E.g. - he arises early in the morning, says the 1st paragraph and goes to sleep and when he awakens it is past the deadline?

Likewise for the night time Shema - he didn't say it earlier in the night, he awakens, says 1 paragraph, falls asleep and when he awakens, it's daytime.

If, in fact, the mitzvah can be fulfilled by just 1 paragraph then whey do we need to say the other 2?


texts: Is there debate about what the 10 statements are?

texts:
I see in this webpage it says "The passage in Exodus contains more than ten imperative statements, totalling 14 or 15 in all. However, the Bible itself assigns the count of '10'..."   So is there debate about which constitute the 10 statements?  Or if they just include every single statement, then is there a debate about the grouping?

And i've heard that there are more than 10 commandments there too. Rabbi Dovid Gottlieb of Ohr Sameach, says here within the first minute of talking, that there are 15/16 commandments. (so I suppose he'd mean 15/16 commandments were given at Sinai that can be derived from the statements on the tablets)

So from that I'd say it seems there are more than 10 statements and more than 10 commandments derived from them.

What(if any), are the different opinions then about What constitute the 10 statements?

And of how many commandments were given or derivable, from what was on the tablets at Sinai?

I have read that the 10 commandments are categories, and i've read that they are 10 of the 613 and there are 603 others. The idea that both of these are simultaneously true doesn't make a lot of sense to me.  If it's just a category, and it's listed in the 613, then you can delete it 'cos it'd be covered by the others that are in the category.  I understand  though from here that the saadia gaon considers them 10 categories and 10 mitzvot and that there are 603 others. I don't see how it's possible to be a category and an individual mitzva(without repetition), but also, I see that the idea of 10 commandments + 603, differs from what rabbi dovid gottlieb of ohr sameach says in the first minute of that video.. which is that there are 15/16 commandments there.

So my question is,

What are the different opinions regarding what constitute the 10 statements? if it was thought that there were more than 10 and they grouped them up then was there debate on how to group them? Or if more than 10 then were some statements excluded?

And, what are the different opinons regarding how many commandments are derived from the 10?

And also in the saadya gaon's worlview, how can a commandment be a category and its own commandment, without there being repetition. (theologically speaking, there's meant to be no repetition in the torah, so i'd have thought, all the moreso, in the commandments).


texts: Understanding the servants' hard/soft hearts

texts:
In Parshas Bo (10:1) we read that God hardened the hearts of Pharaoh's servants:

  כִּי אֲנִי הִכְבַּדְתִּי אֶת לִבּוֹ וְאֶת לֵב עֲבָדָיו.

The Ohr HaChaim explains that this is so that the servants will not advise Pharaoh to release the Jews. However, just 6 short pesukim later (10:7) we read of them doing exactly that:

  וַיֹּאמְרוּ עַבְדֵי פַרְעֹה אֵלָיו עַד מָתַי יִהְיֶה זֶה לָנוּ לְמוֹקֵשׁ שַׁלַּח אֶת הָאֲנָשִׁים וְיַעַבְדוּ אֶת ה' אֱלֹקֵיהֶם הֲטֶרֶם תֵּדַע כִּי אָבְדָה מִצְרָיִם

How do we explain this sudden reversal of the servants?

How were they able to make this statement if God had hardened their hearts?
If they are somehow able to soften their own hearts, what was the point of God hardening their hearts in the first place?
Why would the king of Egypt listen to the advice of his slaves of all people?


texts: Discrepancies in the Forty-Eight Qualities of Torah

texts:
The "sixth chapter" of Avot lists forty-eight qualities with which Torah is acquired.

  גדולה תורה יותר מן הכהונה ומן המלכות, שהמלכות נקנית בשלשים מעלות,
  והכהנה בעשרים וארבע, והתורה נקנית בארבעים ושמונה דברים, ואלו הן:
  בתלמוד, בשמיעת האזן, בעריכת שפתים, בבינת הלב, באימה, ביראה, בענוה,
  בשמחה, בטהרה, בשמוש חכמים, בדקדוק חברים, בפלפול התלמידים, בישוב,
  במקרא, במשנה, במעוט סחורה, במעוט דרך ארץ, במעוט תענוג, במעוט שנה,
  במעוט שיחה, במעוט שחוק, בארך אפים, בלב טוב, באמונת חכמים, בקבלת
  היסורין, המכיר את מקומו, והשמח בחלקו, והעושה סיג לדבריו, ואינו מחזיק
  טובה לעצמו, אהוב, אוהב את המקום, אוהב את הבריות, אוהב את הצדקות, אוהב
  את המישרים, אוהב את התוכחות, ומתרחק מן הכבוד, ולא מגיס לבו בתלמודו,
  ואינו שמח בהוראה, נושא בעל עם חברו, ומכריעו לכף זכות, ומעמידו על האמת,
  ומעמידו על השלום, ומתישב לבו בתלמודו, שואל ומשיב, שומע ומוסיף, הלומד
  על מנת ללמד והלומד על מנת לעשות, המחכים את רבו, והמכון את שמועתו,
  והאומר דבר בשם אומרו

  Greater is Torah than priesthood and kingship, for kingship is
  obtained with thirty levels, and priesthood with twenty-four, and
  Torah is obtained with forty-eight things. And these are them:
  learning, listening of the ear, preparation of speech, understanding
  of the heart, intellect of the heart, reverence, awe, humility,
  happiness, purity, service of sages, care of friends, debate of the
  students, clarification, scripture, mishnah, minimization of
  merchandise, minimization of worldly occupation, minimization of
  pleasure, minimization of sleep, minimization of conversation,
  minimization of laughter, patience, generosity, trust of the sages,
  acceptance of afflictions, knowing one's place, gladness in one's
  portion, erection of a fence to one's words, lack of
  self-aggrandizement, lovableness, love of God, love of the creatures,
  love of the righteous, love of the upright, love of rebuke, distancing
  from honor, lack of arrogance in learning, lack of joy in issuing
  legal decisions, lifting of a burden with one's friend, judging him
  with the benefit of the doubt, placing him with the truth, placing him
  with peace, deliberation in study, questioning and responding, hearing
  and adding, learning in order to teach and learning in order to act,
  making one's master wiser, focusing one's teaching, saying [a thing]
  in the name of the one who said it.

Are there any other sources, earlier in composition than this version, which list the qualities any differently?


texts: PTIJ: Why are we blessing Hashem for the groom and challah?

texts:
I've been to many sheva berachos celebrations. After the meal, the seven blessings conferred to a newly married husband and wife are recited. The beginning of the final blessing has bothered me for many years.
Seventh blessing:

בָּרוּךְ אַתָּה יְיָ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר בָּרָא שָׂשׂוֹן וְשִׂמְחָה חָתָן וְכַלָּה, גִּילָה רִנָּה דִּיצָה וְחֶדְוָה, אַהֲבָה וְאַחְוָה וְשָׁלוֹם וְרֵעוּת. מְהֵרָה יְיָ אֱלֹהֵינוּ יִשָּׁמַע בְּעָרֵי יְהוּדָה וּבְחוּצוֹת יְרוּשָׁלַיִם, קוֹל שָׂשׂוֹן וְקוֹל שִׂמְחָה, קוֹל חָתָן וְקוֹל כַּלָּה, קוֹל מִצְהֲלוֹת חֲתָנִים מֵחֻפָּתָם, וּנְעָרִים מִמִּשְׁתֵּה נְגִינָתָם. בָּרוּךְ אַתָּה יְיָ, מְשַׂמֵּחַ חָתָן עִם הַכַּלָּה.
Blessed are you Hashem, our G-d, the King of the Universe, who created joy and gladness, groom and challah, mirth and exultation, pleasure, delight, love, brotherhood, peace, and fellowship. Hashem, our G-d, speedily let it be heard in the streets of Jerusalem, the sound of joy and the sound of happiness, the sound of the groom and the sound of the bride, the jubilant sound of grooms from their canopies, and children from their parties of song. Blessed are you Hashem, Who gladdens the groom with his bride.

Why at the beginning of the blessing are we blessing G-d for the groom and challah? What about the bride? Why is she ignored...? What's worse, the rest of the blessing even mentions the bride! Why the inconsistency? I've always wondered why no one else has pointed this out...
This question is Purim Torah and is not intended to be taken completely seriously. See the Purim Torah policy.


texts: Is there a book with well sourced "discussions" on hilchos lashon hara?

texts:
I am looking for a book that does not simply state all of the halachis (such as Sefer Chafetz Chaim). Rather what I am looking for is a book that would do something like pose a question or case ("Someone rips you off and you want to warn a relative" or "You suspect someone is physically abusive and you want to make the local Rabbi aware") and then would give a full article on exactly how to go about speaking and or listening sourcing all of the points.
Does anyone know of such a book or article?


texts: Are Yoetzet Halacha permitted according to halacha?

texts: Recently, in certain segments of the modern orthodoxy there have been appointments of Yoetzet Halacha, a woman specially trained to assist woman with questions in Hilchos Neda. Is this permissible according to Halacha? Please give sources along with their reasoning. Please discuss possible issues according to the strict letter of the law and Hashkafa issues as well.


texts: Is a ש after a holam always a "shin" and never a "sin"?

texts:
In some siddurim that are printed in certain Hebrew fonts, you will find words such as משה (Moshe) or חשך (darkness) that do not print with two nekudot. The most explicit way to point these words would be to have a holam over the first consonant and a "shin dot" (what's its real name?) over the shin.

Instead, the siddurim I am referring to only put the holam in, not the second dot. In the two examples I give, the ש is indeed supposed to be pronounced as a "shin", but I do not know if this is safe to always assume this.  Are there cases where a ש after a holam should actually be pronounced as a "sin"?  How would you recognize those cases, a grammatical rule or just knowing the word?


texts:
There is no indication in the text that the Jews were aware that Shimshon was secretly waging a one-man war against the Plishtim. From outward appearances it would seem that a former shofet of the Jews has gone off the derech and married non-Jewish women (though the Rambam indicates that they were converted in hastily convened courts). Furthermore when he died, ostensibly there were no Jews around.

If so why was his body recovered and why was he not viewed as a villain by his contemporary Jews?


texts:
According to such commentators or midrashim as say that Noah had slaves that joined him on the ark[1], what happened to them? That is: We hear a lot in the immediately succeeding chapters of Genesis (and of course in the rest of Tanach) about Noah's own descendants; did the slaves have any descendants? Did they remain slaves of Noah's descendants? Were any freed (or did any escape slavery)? Did any became separate peoples? Which?

[1] e.g.,  Haamek Davar to Genesis 7:1