texts:
I always wonder what kind of white shirt the hassidim were wearing. They look different. I know you have to button these shirt from the left but the collar looks very different. Do you know what kind of shirt they were ? Maybe a brand or something ?

Here is an example: http://stefpix.com/slideshowpro_galleries/20090526satmars-marriott/album1/images/satmar_hasid_marriott090526_30.jpg

I know my question seems odd but I have heard that there is actually a reason why these men are wearing different shirts. I heard that the side of the buttons had something to do with chessed, apparently, the left side is connected to chesed.


texts: Do Rabbis admit emotional involvement in their rulings?

texts:
Emotions affect the way humans solve problems and make decisions.

Leniency or stringency of Halachic Psakim might sometimes stem from the way Rabbis experience the reality emotionally - for example, relationship with gentiles or dangers of different situations.

Does any Rabbi admit this kind of influence for his Psakim?

Disclaimer: I don't imply in any way that emotions impair a Psak in any way, even though the general Rabbinical attitude is that it does. My only purpose is to learn about Rabbis' self-awareness and introspection.


texts: I recently heard from a rabbi that people (in the Zohar's view) were standing on the Earth's sphere both above and below, and while it was day for some, it was night for others and vice versa. If its true, I would like to know where in the Zohar this statement or idea comes from.


texts: Do you put the front of your tefilin at hairline or do you put the back on it


texts: Is the dot of Shin and Sin explained as a part of Nikkud?

texts:
Following the question about שכר ושכר,

Shin and Sin letters have a little dot that does not have a name and is used exclusively to differentiate between them (diacritic).

I read books about the spiritual meaning of different Nikkud signs but I don't recall that dot.

Is the dot mentioned by interpreters as a part of Hebrew Nikkud? If not, then why not?


texts:
This question was asked by msh210 during Parshas Hashavua chat.

It says in the Gemara that R' Yitzchak said to R' Nachman in the name of R' Yochanan "Jacob our forefather didn't die".
R' Nachman asked back "Did the eulogizers eulogize him, and the embalmers embalm him, and the buriers bury him, all for nothing?" R' Yitzchak replied, "I'm doresh a pasuk, 'fear not my servant Jacob... your offspring...': it compares him to his offspring: just as they're alive, so is he".

How did R' Yitzchak answer R' Nachman's question?


texts: Rosh HaShana greeting - L'Shana Tova Tikosaivu - V'chain L'Mar

texts: Rama Orach Chaim 582:9 says in the name of the Tur that the Minhag is to wish one another on the evening of Rosh HaShana L'Shana Tova Tikosaiv. Is there a source that says that people should answer V'Chain L'Mar? Or is it more appropriate to respond L'Shana Tova Tikosaiv? (sources)


texts: What's the purpose of first yod in Eideihen - Avodah Zarah 2a

texts: עידיהן Referred to in Talmud (Avodah Zarah 2a) which is derived from Isaiah 43:9  have twoי (yods) whereas the one in Isaiah 43:9 is without the first yod ( עדיהם).The enlarged letters (witness) in Shema (עד) is also without this yod. What is the purpose of the first yod and why is scripture always indicating witness without this yod everywhere where witness is mentioned? Example Genesis 21:30 Avraham says that they may witness to me (לעדה)


texts: What's an elegant way to avoid social contact with untzinius or attractive women?

texts: There's times when women I'm attracted to visit our home or are friends of my wife and I don't feel comfortable completely ignoring them or telling my wife to not invite them. I'm not sure how my wife will react to raising this issue. Any ideas how to present this or avoid the issue?


texts: How does one measure the size of a tallit kattan?

texts:
A Judaica store emailed me, yesterday, that they are having a 2 for 1 sale on online purchases.

I don't recall my tallit kattan size, and I don't understand the sizing numbers on the online site. I assume the measurement is in inches. But, essentially, I'm asking of someone can give me a hint as to how I should measure the size that I need.

I plan on getting the mesh ones. I don't know if the material / type of tallit kattan would make a difference in the measurements, so if it does, please put that in your answer.


texts: When to do the dishes- Yom Tov starting at Motzei Shabbat

texts:
Passover brings an interesting quandry this year- we go through a great many Kosher for Passover dishes at the Lail Pesach seder on Friday night, and then have a couple of meals on Saturday.
 Given that A) it is forbidden to prepare for a weekday on Shabbat, B) it is forbidden to prepare for the second day of Yom Tov on the first day of Yom Tov, C) handwashing dishes is pretty universally prohibited on Shabbat and Yom Tov except for immediate use and D)the second seder should begin at Sundown on Saturday night and requires a clean, set table- assuming one doesn't have unlimited quantities of Kosher for Passover dishes-
when would one be halachically permitted to was the dishes so as to prepare for the second seder?


texts: What Torah portions are read on Monday and Thursday?

texts: I daaven at home. Do I read half of the week's torah portion on Monday and half of it on Thursday, and then the whole thing on Saturday? Or is it just the first few parshas read on Mon and repeated on Thurs?


texts:
Immediately before the "על חטא" prayer on יום כפור, we say a paragraph that says God knows everything. It includes this passage:

  אתה חפש כל חדרי בטן ובחן כליות ולב

In my own translation:

  You search all the abdomen's [or: uterus's] rooms and check kidneys and heart.

I know the kidneys are considered the seat of counsel and the heart the seat of feelings and sometimes of thoughts. (See almost any chapter of Mishle, for example.) But what does the abdomen/uterus (בטן) represent, or why do we say God searches it?


texts: Tefilas Hashlah when Rosh Chodesh Sivan on a Sunday

texts: Teflias Hashlah is traditionally said on the day before Rosh Chodesh Sivan. However, this year, with Rosh Chodesh falling out on Sunday, I heard that it is said on the previous Thursday. Is that true? If yes, why?


texts:
In my shul, people answer something after "Morid hatal" in the Hazara of the Amida. It sounds like "Livraha". Do you know what word it is exactly and what it means?

Thank you


texts: Is negiah okay if the relationship would be forbidden?

texts: Please excuse my lack of knowledge on this topic. Is non-sexual touch allowed between two people between whom a relationship would be halachically forbidden? I assume the answer is "yes" for, say, a brother and a sister. But does this apply to all cases of forbidden relationships, or just some? (If some, to which doesn't it apply, and why not?) Finally, is the issue of touching a niddah simply not a factor in these cases?


texts: Can anyone Jew today prove that they did not contact Tumas Mes?

texts:
In a shiur the Rabbi stated that today, "basically every Jew is impure" bc of contact with dead bodies (not just by visiting cemeteries or morgues, but especially also via unseen bodies buried deep in the ground).

Are there Jews that can conclusively show they themselves never contacted tumas mes?

While proving a negative is hard, maybe along the lines of "I was careful around obvious dead bodies, and I stayed all my life w/i the radius of this block and we have a tradition that there was never a Jewish bodies in the ground below this block."


texts: What is the original source that a soul is split in half before conception?

texts:
Does anyone knew of the original source (from a sefer) for the idea in this quote: "According to Jewish thought, a husband and wife were originally one soul before birth, split into two halves when the younger of the two was conceived".

I tried searching online but I can't find a source (from a sefer) cited for this idea.


texts: Does a Shli'ach for carrying adopt the sender's designation of the item?

texts:
Mishnah Shabbos 10,1 says about מלאכת הוצאה:

"הַמַּצְנִיעַ לְזֶרַע וּלְדֻגְמָא וְלִרְפוּאָה, וְהוֹצִיאוֹ בְּשַׁבָּת, חַיָּב בְּכָל שֶׁהוּא. וְכָל אָדָם אֵין חַיָּב עָלָיו אֶלָּא כְשִׁעוּרוֹ.: "
If one designates a seed for planting before Shabbos, and then carries it out on Shabbos, even though it's less than the amount that makes one liable for a Korban Chatas, he still has to bring a Korban Chatas because he designated it for planting. However, if someone else carries that seed on Shabbos [without that intention], they would not have to bring a Korban Chatas unless he carries a certain amount.

What if the one who designated the seed asked someone else to carry it on Shabbos - would either of them be required to bring a Chatas?


texts:
One can make coffee by soaking grounds in cold water for an extended period.

See http://en.wikipedia.org/wiki/Cold_brew

Is it permissible to start the process on Shabbat, or if not, to start it before, and let the process run into Shabbat? This question concerns the actual soaking; the straining typically done to such a brew is a separate issue.


texts:
Is Rosh HaShanah to be observed as if it were a Saturday?

Leviticus 23:24-25 implies this.

Does this extend to the second day, or only apply to the first?


texts: Midrashim That Contain Elements That are Against Nature

texts: I a compiling a list of midrashim that contain elements that go against the laws of nature (e.g. Og's picking up a mountain the size of the camping of Bnei Yisrael).   Can anyone help me?


texts: Do we mention the holiday in the three faceted blessing during chol hamoed?

texts:
The three faceted blessing (ברכת מעין שלוש) has an addition for various occasions including Succos and Pesach. Are the additions added as well on Chol Hamoed or just Yom Tov? The reason for the question is that the text is

ושמחנו ביום חג הסכות הזה

which could be taken to mean on the exact day of Succos and not chol hamoed. Then it could also be taken to mean the entire week of Succos. The same question could apply to Pesach as well.


texts: discrepancy between parashat emor and yechezkel regarding if it is possible for a kohen to be mitame for a spouse

texts:
In parashat Emor (Vayikra 21:2) it is written

  כִּי, אִם-לִשְׁאֵרוֹ, הַקָּרֹב, אֵלָיו:  לְאִמּוֹ וּלְאָבִיו, וְלִבְנוֹ וּלְבִתּוֹ וּלְאָחִיו.כא,ג וְלַאֲחֹתוֹ הַבְּתוּלָה הַקְּרוֹבָה אֵלָיו, אֲשֶׁר לֹא-הָיְתָה לְאִישׁ--לָהּ, יִטַּמָּא

Rashi there explains that the word "שארו" refers to the spouse.

In Yechezkel 44:25 the word "שארו" is omitted:

  וְאֶל מֵת אָדָם לֹא יָבוֹא לְטָמְאָה כִּי אִם לְאָב וּלְאֵם וּלְבֵן
  וּלְבַת לְאָח וּלְאָחוֹת אֲשֶׁר לֹא הָיְתָה לְאִישׁ יִטַּמָּאוּ

What could be the explanation for this?

I looked into the meforshim (commentaries) on Yechezkel and did not find anything on this issue.


texts: Is faith being built on 'mind, heart and actions'?

texts:
I've found this article online and part of it - from the words: "Philosophers of religion have observed that the word 'faith' covers a number of types or categories of religious existence..." till "There are, then, three types of faith or, better, three manifestations of faith..." -  is related to this question I have.

The article talks about three types of faith or, better, three manifestations of faith, namely: 1. the cognitive form/element/part of faith, 2. the affective form/element/part of faith and 3. the functional form/element/part of faith.

Now, there was a time in which people used to serve a lot of different and various gods, but then there was Avraham, his nickname; 'the father of Judiasm'. Looking at the way Avraham (the steps he took by which he) established his faith it seems to start with (the recognition) knowing and acknowledging G-d (that He exists) , which could be the cognitive form of his faith. Next Avraham seems to accept G-d as His G-d, which could be the affective form of his faith, and from hence forward he commits himself to the ways of G-d (he shows obedience to the will/voice/words of G-d).

To sum things up we have 'acknowledgement, relationship and actions' seem to be the steps of faith here. Looking at the covenant making with the people of Israël, one could say the covenant exists of 'a agreement, a bond (relationship), and actions'.

So it seems that faith is being built on:'mind, heart and actions'.

Do these elements form the foundation of what we would call faith?
Are there any commentators which teach us about the steps/elements of faith?


texts:
If I understand correctly, Orah Haim is things that one is involved in daily. Talmud Torah, is something that one must learn every day (S"A Yore Deah 246:2). Why isn't the section "Hilchot Talmud Torah" in Orah Haim?

If anyone has other sections that don't seem in place please feel free to add.


texts: How can a man give a woman a gift without getting himself into a safek kiddushin?

texts:
According to jewish law a women is betrothed to a man when the man gives the woman a gift worth more than a prutah and recites the words "you are betrothed to me through this object".

How can a man give a gift to a woman that is not his relative without getting himself into a safek (doubtful) kiddushin (betrothal)?


texts: Are children born to a mother who converted in a non-orthodox tradition considered Jewish under orthodox law?

texts: I understand that conversions made under a non-orthodox tradition are typically not accepted under orthodox law. My question is, if a child born to a mother who was converted in a non-orthodox tradition later decides to join an orthodox community, would he/she have to go through an orthodox conversion ceremony in order to gain privileges such as the ability to marry or to be buried in an orthodox cemetery?


texts:
The Maharal (in Gur Aryeh in the beginning of Bereishis) says, "Our avodas Hashem through Torah and Tefillah that's how we bring forth the kavod Hashem." That's the purpose of creation is to increase honor heaven.

Avodah is reference to Torah and Tefillah. We serve Hashem through davening. What greater honor can we show Hashem, then the fact that we are his servants? Our lives are dedicated totally in the service of Hashem. If that's where the honor of Hashem comes from, then if we G-d forbid, are מזלזל in our Tefillos, avdus and honoring Hashem, r"l פרניעות.

Does anyone know where the Maharal in Bereishis say this?


texts: the nature of an argument between the Wurtzberger rov and Rav Shamshon Refoel Hirsch

texts:
Does anyone know the nature of a famous argument between the Wurtzberger rov and Rav Shamshon Refoel Hirsch?
I think it was to do with the extent a kehilah must follow thier rov or vice versa.


texts: Why does Rashi explain where yoke of Mitzvos is discussed in Parshas Tzitzis?

texts:
Berachos 12b:

  פָּרָשַׁת צִיצִית מִפְּנֵי מָה קְבָעוּהָ? אָמַר רַבִּי יְהוּדָה בַּר חֲבִיבָא, מִפְּנֵי שֶׁיֵּשׁ בָּהּ חֲמִשָּׁה דְּבָרִים: מִצְוַת צִיצִית, יְצִיאַת מִצְרַיִם, עוֹל מִצְוֹת, וְדַעַת מִינִים, הִרְהוּר עֲבֵירָה, וְהִרְהוּר עֲבוֹדָה זָרָה

  Why did they establish the section of Tzitzis [to be said with Shema]? R' Yehudah bar Chaviva said, "Because it has in it five things: The mitzvah of Tzitzis, leaving Mitzraim, the yoke of Mitzvos, opinions of heretics, thoughts of sin, and thoughts of idolatry."

Rashi on "yoke of Mitzvos" writes:

  עול מצות – ועשיתם את כל מצותי:

  "Yoke of Mitzvos" – "And you should do all My mitzvos."

The Gemara is about to give a source for everything on this list. Why does Rashi feel the need to give the same source the Gemara does in two lines, and why for this item specifically?


texts: Do you have to give maaser on money that was won through gambling?


texts: Can a Jew cut a non-Jew's nails consecutively? This would relate to a profession in which one trims nails such as podiatry, nursing, pedicurist etc.


texts: In Hilchos Muktzeh we find there is an idea that even a rock ("evan") one can be m'yached (set aside) for a certain purpose allowing one to move it around on Shabbos (See SA OC Siman 308 Sif 22.) However in such a case one needs "yichud l'olam". That it was set aside for ever that one will use this rock for that purpose. Does "l'olam" mean mamash "l'olam" (forever.) Or would it even work if someone set it aside for a particular purpose for a years time (for example.)


texts: How did Avrohom learn that nine doesn't work?

texts: The Midrash says (Bereshis Rabbah 49:13 quoted in Rashi Genesis 18:32) that Abraham stopped asking HaShem to save Sodom in the merit of less than 10 people because Noah and his family who were 8 people weren't able to save the world. The question is that from Noah we only see that 8 doesn't work, but not that anything less than 10 doesn't work. So why didn't Avraham daven for the merit of nine people?


texts:
I was wondering, how does jews know that saturday was the seventh day since the beginning of the world?

Any references to prove that saturday is the seventh day. Thanks.


texts: Sources in the Talmud Aggaditah and/or Midrashim on Samal and Lilit?

texts:
I know that there are sources in the Gemara Aggaditah on Samal and Lilit (לילית & ס"מ) as well as in the Zohar. I have seen her mentioned in Shabbat, Eruvin, and Niddah. Still, not a clear depiction of what Lilit represents, and  I believe that there are more sources.
Any reference would be appreciated along with a cited explanation on the gist of what ס"מ and לילית actually depict independently as well as their relationship to one another.
One unanswered question is the source for Lilit being Adam HaRishon's wife and then becoming Samal's wife? Is that true? If so, where is it mentioned?
Thanks in advance for your answers with sources.


texts: How do Chaba"d shluchim size tefillin shel Rosh for everyone?

texts:
I see many Chaba"d shluchim have Jews put in tefillin. Wonderful work their doing. However, I read this in Aruch Hashulchan O.C. 27:20:

  ומקום הנחת תפילין של ראש מהתחלת עיקרי השיער שעל המצח עד סוף המקום
  שמוחו של תינוק רופס ויש להזהיר לההמון על ככה, כאשר ראינו בעינינו שרבים
  נושאים השל ראש חציו על המצח. ואוי לאותו בושה, כי לא קיימו מצות תפילין
  מימיהם, ומברכים לבטלה, ועונשם גדול

Summarizing the above:

The proper place for the tefillin shel Rosh is from the top of the hairline until the point of where a baby's forehead is soft. One should be especially careful about placing the tefillin in the proper place, for if not, this is a terrible embarrassment to the mitzvah, they have made a blessing in vain and the punishment is great.

My question - the tefillin shel rosh strap is one size. Are the Chaba"d shlichim adjusting the strap for each person's head before they have that person say the bracha? If they aren't, how can they let that person say the bracha?


texts: Introductory seforim for learning Kabbalah

texts:
Are there any seforim which serve as an introduction to learning Kabbalah? These seforim, I imagine, would give the basic terms and ideas of Kabbalah along with some explanation for the novice learner.

Any personal experience with particular seforim would be highly valuable.


texts:
The Shulchan Aruch - Orach Chaim 24:1 writes:

...וטוב ונכון להיות כל אדם זהיר ללבוש טלית קטן כל היום כדי שיזכיר המצות בכל רגע
It is good and correct that a person should be cautious to wear a small tallis every day, in order that he should remember the mitzvos at every moment.

Indeed the Gemara in Menachos 41a relates a fascinating story about a dialogue between Rav Ketina and a malach who tells him off for not wearing tzitzis. Although it wasn't regarded an aveira, Rav Ketina's inability to perform a positive mitzvah gave rise to a punishment during a period of Divine anger.
With this in mind - are there any poskim that talk about wearing Tzitzis whilst doing sport. Surely the resultant sweat and grime that builds up is a g'nai (disgrace) for the mitzvah and thus would it be better to not wear them whilst doing sport? Or, even if the beged gets soaked with sweat, that is still preferable as you are continuing to wear your tzitzis?


texts:
Our shul recently had a sofer in to look at our newer Torah scroll.  He suggested to the Rabbi that we clean the scrolls regularly, which we have never done.  So we did it a few days ago, about 20 of us cleaning 2 scrolls.

The sofer told us to use facial tissue (Kleenex), which we did.  We gently wiped all parts of the text and the white space.  As we rolled them up, we wiped the back of the scrolls too.  Lots of dust!!

I found, and others agreed, that the tissues broke apart, leaving both bits of tissue and a fair bit of lint, even though we changed them frequently.   We didn't damage the scrolls.  So I wonder if there are better things to use.  A soft cloth?  Even a soft brush for the backs and/or as a final step after rubbing the text side.

Our scrolls:
1) 200-300 years old, deerskin vellum, some damage. Tissues didn't make much noticeable difference but did remove dust.
2) 100 years old, cow vellum, in good shape.  Tissues brightened the pages noticeably and removed dust.

We plan to do this again in about a year and will research alternative materials.  We're on the West Coast of the US but the Rabbi and others regularly travel to Israel and elsewhere so we can easily get products if needed.

What does your shul use?


texts: Is making someone believe you came to see him, while you were really there anyway, allowed?

texts:
If someone goes to visit a patient in the hospital, and while he's there he is met by another patient who thinks that the visitor came especially to see him, is he obligated to tell his friend that "I was in the area anyway" and not pretend that he came especially to visit him?

Is there a difference if the visitor causes him to think so or if he thinks so on his own?

I'm looking for a source for this, or for something similar.

If it is forbidden for the visitor to cause him to think that he came especially for him, how does that differ from giving compliments which are not true?
SEE HERE


texts: What are the meanings of the different stones for different sons of Yisrael?

texts:
Shemot 28:17-21 describes the stones that are placed in the breastpiece (choshen) worn by the kohein gadol.  There are twelve different stones, each inscribed with the name of one of the sons of Yisrael.  Rashi indicates that they go in order, so the first stone listed is for Rueven, the second for Shimon, and so on.  This list is repeated in Shemot 39:10-14.

What is the connection between each stone and its assigned name?  What makes אֹדֶם fitting for Rueven, פִּטְדָה for Shimon, and so on for the rest?  An answer to this broader question says that Rabbenu Behaye describes the meanings of each of the stones, but the answer doesn't include most of them and I can't read the linked Hebrew source (and the question is broader, so I don't know if it's reasonable to expect an answer to do so).  I don't know if there are those who disagree with Rabbenu Behaye.

Assuming the assignments are in fact meaningful as that answer says, what are the meanings for all twelve stone/son pairings?

We were studying this recently and didn't find anything in any of the chumashim we had available (Stone, Eitz Chayim, Hertz, and Soncino at least).  These stones are also translated into English differently by different translations, we noticed.  I forget which, but one stone was translated as "onyx" in one chumash and "lapus lazuli" in another.  Those aren't even close, so perhaps we don't know what the stones are and thus can't understand any special meanings?


texts: ברכי נפשי...גדלת מאד - Tehillim 104

texts:
In Tehillim 104. The first verse uses the expression גדלת מאד.

The vowels under גדלת are 2nd person, past tense. However, in the context of the verse this is not how it is translated. Why is this not written as אתה גדול?


texts:
The Aruch HaShulchan in OC 494:5 seen here mentions a minhag to put saffron in the food on Shavuos due to the fact that has a pleasant smell which alludes to the passuk in Shir HaShirim לריח שמניך טובים.

וגם נוהגין ליתן כרכום שקורין זאפרע"ן בהמאכלים והתבשילין, מפני שמשמח שיש בו ריח טוב, על שם "לריח שמניך טובים"

[Printed immediately afterwards is the parenthetical statement:
(עיין מגן אברהם סעיף קטן ו בשם הזוהר, וזהו כמו שכתבתי).
but that Magen Avraham has nothing to do with the saffron statement and is only talking about to the idea right beforehand about how eating dairy hints to strict law changing to kindness]

I would like to understand more about this saffron minhag. Where did he get this from? Who actually did or does this? Why specifically saffron, don't other spices have nice smells as well?


texts:
can someone please clarify the halachic side of the topic of honoring one's wife.

i.e. what is halachically obligatory (beyond what one is obligated towards other people) and what is just good practice.


texts: Should one drink from the leader's cup after kiddush?

texts:
Inspired by the upcoming holiday of Pesach, where many minhagim seem to have each person drink from his own cup, I was wondering about the custom of drinking wine from the cup upon which kiddush is made on Shabbos (often not directly from the cup, but the same wine that has already been "blessed").
Is there any real reason to do this? We are blessing Hashem, not the wine, correct? (edit: is there possibly a problem vis-a-vis A"Z in treating the wine as blessed?) Why not have individual cups of wine pre-poured at every place, and the leader be motzei everyone? And if so, can the same go for challah?


texts: Is there a bias against marijuana in the orthodox community?

texts:
Note: I'm not trying to promote marijuana. I strongly dislike marijuana and cigarettes and I would never use nor recommend either. I'm concerned about health and the awareness of the dangers of drugs.

While browsing questions on Mi Yodeya, I came across this question asking if it's allowed to smoke. The answers ranged from being pretty neutral to totally accepting it:

  Igros Moshe wrote that [...] it is not forbidden because "Shomer Psaim Hashem", Hashem guards the fools.

  In 1981, R' Moshe wrote that the danger of smoking is no more than the danger of eating unhealthy foods, about which the Rambam does not write that they are "forbidden", just unrecommended.

  Binyomin Zilber takes a middle approach, and says that while it may be very unhealthy, yet it would not be intrinsically prohibited[...]

  And many more backing themselves with the "Hashem guards the fool" passage.

However,
the answers for this question asking if it's permitted to smoke marijuana took a completely different (and irrational) approach:

  Igros Moshe [...] forbids it for several reasons:

  1.It damages the body...
  2.One gives himself extra cravings, worse than those for food and drink...
  3.It is a lack of honoring one's parents, who are no doubt upset by the son's actions.
  4.Kdoshim Tiyhe (be holy) is a positive commandment. According to the Ramban, this commandment means not to be "disgusting with the Torah's permission".

(Ironically, this is the same Igros Moshe who said that smoking is not forbidden.) Another answer said the following:

  Reb Moshe answers NO you may not smoke marijuana. Here are the list of his reasons:[...]

(Ironically (again), this is the same Reb Moshe who said "the danger of smoking is no more than the danger of eating unhealthy foods" and that said that smoking isn't forbidden but just "unrecommended".)

Nowadays, it's known that the dangers posed by cigarettes is immensely higher than the dangers of marijuana. Cigarettes kill an estimated half a million people a year in the US alone, while marijuana kills zero.[a,b,c]
I don't blame them, it's very possible that in those times cigarettes were thought to be way less dangerous than what they actually are, and the opposite with marijuana. So as Curiouser commented, is this position still the same even though we now know the facts? What is the current position in the orthodox community towards cigarettes and marijuana? Has it inverted, or has it remained the same?


texts: What do the letters of Teshuvah stand for?

texts:
I found online that Teshuvah stands for:

תמים תהיה עם ה' אלקיך

שויתי ה' לנגדי תמיד

ואהבת לרעך כמוך

בכל דרכיך דעהו

הצנע לכת עם אלוהיך

Is there any source for this?


texts: Does this quotation have its roots in the words of King Solomon?

texts:
I once read that this quotation, which comes from the 2001 Hollywood film "A Beautiful Mind", scripted by Akiva Goldsman, is based on words of King Solomon:

"It is good to have a beautiful mind, but an even greater gift is to discover a beautiful heart"

Reading through Ecclesiastes (full text here) I couldn't spot a source for it, nor browsing the sections of Proverbs ascribed to Solomon. Might I have missed something?


texts: If one only has a limited income and has a choice between Oneg Shabbos or Wine for Havadlah which goes first?


texts: What is more important that one Person light the right amount of candles every night of Chanukah or that everyone in the house light (of course I am talking about Ashkenazim)?


texts: What "end" was Yaakov prevented from revealing, and to what extent does S'forno disagree?

texts:
In B'reshis 49:1, Yaakov tells his sons:

  Gather, and I'll tell you what will occur to you in the end of the days.

S'forno explains "in the end of the days":

  at the end of the days, with the coming of a redeemer…. And Yaakov told this in his saying [verses 10–11] "Shilo will come, and to him a gathering of nations, tying to the vine his donkey foal".

Rashi agrees with part of this explanation of verses 10–11. He writes in explanation of "until Shilo will come":

  the messiah-king, whose is kingdom

You'd think, then, that Rashi would explain as S'frono does in verse 1: that Yaakov revealed the "end" in verse 10. But he doesn't. He writes instead:

  Yaakov sought to reveal the end, and the divine presence left him, and he began to say other things.

What is the difference of opinion between Rashi and S'forno here? Specifically:

Rashi and the S'forno interpret part of verses 10–11 differently from one another. For example, Rashi doesn't mention that the messiah will ride a donkey (as I quote from S'forno above). Is that the "end" that Rashi says Yaakov was prevented from telling? (That would explain why S'forno doesn't agree Yaakov was prevented: he explains the later verses as Yaakov's telling those details.) If not — if, in fact, there's more that, according to Rashi, Yaakov was prevented from telling — then

does S'forno maintain he told it? Or does he agree Yaakov was prevented from telling it?
what was it? (Most likely we don't know the exact content. After all, Yaakov was prevented from telling it. But what sort of information was it?)


texts:
I know there have been questions on whether lab meat would be Kosher or not, halavi or besari...

I see another potential debate. According to http://culturedbeef.net/what-is-it/, "Cultured Beef is created by painlessly harvesting muscle cells from a living cow."

The seven laws include "The prohibition of eating flesh taken from an animal while it is still alive."

The obvious question is then whether "harvesting muscle cells from a living" animal is equivalent to "flesh taken from an animal while it is still alive" ?


texts: Is a Reform convert considered not-Jewish or safek Jewish?

texts:
I am basing this question on something I read somewhere: that a non-Jew is able to accept the Torah and obligate himself in mitzvot independent of the bet din (court) conversion procedure. A non-Jew can even be ignorant of the contents of the Torah and do this. Since he has not gone through our procedure, however, we do not accept him as a Jew until he has done so.

Nonetheless, if I have a Reform convert as a guest (who doesn't keep kosher), may I serve him ham (ignoring moris ayin etc.)?

Is my premise correct?


texts: What made Jacob think that Joseph was alive and that he may be in Egypt?

texts:
I'm reading Rash"i's explanation n Breishit 43:14 explaining the part of the verse:

"May he send you your other brother..."

Rash"i says that a holy spirit caused him to include Joseph in this request.

This seems to imply two ideas - that Joseph was alive (The Torah indicates that Jacob said "a bad animal ate him" and that he mourned over him. It's unclear if that implies that he believed that the animal killed him, though.) Did Jacob believe that Joseph was alive, and who / what convinced him?

The other question is that assuming that he believed he was alive, what made him think that he may be in Egypt?


texts:
If someone lives outside of Israel, is he allowed to use fruits from heter mechira?

Heter mechira is a certain kula for the Jewish agriculture in Israel. If I don't live in Israel does the Hetter apply?

It could be a leniency only applicable to those who's food supply comes from the area. People with other options may not be subject to the leniency.


texts:
In Shemos 33:11, the prophet Yehoshua is referred to as Yehoshua bin Nun.

  וְדִבֶּ֨ר יְהוָ֤ה אֶל־מֹשֶׁה֙ פָּנִ֣ים אֶל־פָּנִ֔ים כַּאֲשֶׁ֛ר יְדַבֵּ֥ר אִ֖ישׁ אֶל־רֵעֵ֑הוּ וְשָׁב֙ אֶל־הַֽמַּחֲנֶ֔ה וּמְשָׁ֨רְת֜וֹ יְהוֹשֻׁ֤עַ בִּן־נוּן֙ נַ֔עַר לֹ֥א יָמִ֖ישׁ מִתּ֥וֹךְ הָאֹֽהֶל׃ (ס)

Why is specifically Yehoshua (and Kalev Ben Yefunah) referred to with their father's (or grandfather's) name?
Why don't we say Moshe ben Amram? Or Aharon ben Amram?


texts: Is it permissible to work at a tzaar-baalei-chayyim store?

texts: Are you allowed to work at a store (pet shop, for example) that does tzaar-baalei-chayyim to the animals it has there?


texts: Is שכרות in the Talmud (or other rabbinical sources) limited to alcoholic substances?

texts: In many places in the Talmud the word "שכרות" is used (Shabbat 10, Beitzah 4, etc.) in these places is it proper to understand it as referring to alcoholic beverages (the simple/common translation?), or would it include other substances as well (i.e. marijuana, cocaine, etc. etc.)?


texts: Are there any halachic guides to being a good father? Beyond that, a list of well established principles rooted in halacha?


texts:
Does anyone have personal/practical suggestions of how to increase one's simcha in Adar?

(related)


texts: In images and other media I have seen of Jewish weddings, there seems to be a trend to get married in the evening or night time. Is this a Jewish custom a halachic requirement and what is the origin or reasoning behind this custom? Thanks as always!


texts: Why isn't there a prohibition of "Kol Ish" (man's voice) just like "Kol Ishah" (woman's voice)?

texts:
A recent question about Kol Isha got me thinking: why isn't there a similar "Kol Ish" prohibition against women hearing men sing?

If you've ever seen a teenage girl listening to pop music you'd know there's an attraction to a male voice.

I tried googling it and found nothing (besides an all-male acapella group called Kol Ish).


texts: If someone wears a garment with four corners, it needs tzitzit. Now, a cape pretty clearly has four corners. However, it's not clear to me whether or not "wearing" it follows the halachic definition of wearing. A cape is (generally) worn by tying two of the corners around your neck, and letting the rest hang behind you. You know, Superman style.  In this manner, it doesn't provide any protection or cover you up at all. In fact, the only thing it seems to be good for is for looking cool while flying through the air.


texts: In a situation of pikuach nefesh (for one Jew or many Jews or even for a non Jew or many non Jews), if one knows how to utilize Kabbalah Masseios (Practical Kabbalah - Using Divine names for "powers") - can he? To save the person(s) from death? Or is that changing GDs plan (why is that different than praying)?


texts: What are the differences between Limmud and Chinuch?

texts:
In Kiddushin 29b it says "a father is obligated... to teach his son Torah" (האב חייב בבנו... וללמדו תורה) and in Nazir 29a it says "a father is obligated to educate his son" (איש חייב לחנך בנו).

What are the differences between לימוד and חינוך?


texts: Why do the laws of kitniyot still apply today to Ashkenazi Jews on Passover?

texts:
How did the tradition start?

Why is it still around today?

What is the basis for this Halacha (הלכה)?


texts: Why would the Jews dwell in booths specifically while fighting Sichon and Og?

texts:
The Rokeach § 219 (brought by Eliyah Rabbah 625:1) brings those who say that when Rabbi Akiva (Sukkah 11b) says that Sukkos commemorates the sukkos that the Jews dwelled in, it's referring to when they fought against Sichon and Og (Numbers 21:21-35).

Eliyah Rabbah (basically the same as what the Rokeach himself writes):

  והרוקח הלכות סוכה סי' ריט כתכ כשצלו על ארץ סיחון ועוג ועל כרכים שבארץ כנען אז ישבו בסוכות, וזה 'למען ידעו וכו''

It sounds like the time that they lived in sukkos was specifically while fighting Sichon and Og (or at least it started at that time).

Why would this be? In general I would ask why would they be in sukkos if they had the Clouds of Glory protecting them (which everyone agrees with, just Rabbi Akiva says that's not what the holiday of Sukkos commemorates). But assuming they were dwelling in sukkos, why was it only during this time period?

My only guess is when Aharon died, the clouds dissipated (inter alia Rosh Hashanah 3a (brought by Rashi to Numbers 21:1), Taanis 9a). That's when they needed to build shelters. Ta'anis says that the Clouds of Glory returned in the merit of Moshe. It doesn't say when. Perhaps it was after they fought Sichon and Og (which happened seemingly soon after Aharon died (Numbers 20:22-29).

Does anyone explain this Rokeach?


texts: Asking forgiveness for failures in Kibbud Av V'Em

texts:
It is a well known saying that the Asseres HaDibros are divided into 5 and 5, with the first five Mitzvos between G-d and Man, and the next five between people.

In that counting, Kibbud Av V'Em is really a Mitzvah between G-d and Man. If that is the case, does Teshuva for failure to keep this Mitzvah properly require asking forgiveness from one's parents?

(Note: This question is not intended to suggest that parents have some lesser requirement of asking forgiveness over someone else - it is asking about honoring - as in the specific things children are obligated to do for their parents above and beyond a third party - are these something that is between people with regards to asking forgiveness).


texts: Multiple characters with the same name in the bible

texts:
In the Bible most of the names are unique, especially for the main characters.

As far as I know there is only one Abraham and only one Moses etc.
There are some names that appear more than once like Eliab, Abiel, Ahaziah and more...

My questions are:

Does anybody know if there is a list of all these names?
Is there any reference by Parshanim to the fact that the main characters appear once?
Is there a reference by Parshanim to the names that are not unique?

=== EDIT===
I was just showed that Saul that is quit a main character is not unique there 2 more Sauls in Breishit


texts: For the purpose of a kethubah the groom is writing that the living trust that is in the bride's name shall remain her property. But i don't know how to render "living trust" in Hebrew. Does anyone here know the words or phrase for living trust in Hebrew?


texts: What does בנחת mean in the Igeres HaRamban?

texts:
The beginning of the Igeres HaRamban says:

  תִּתְנַהֵג תָּמִיד לְדַבֵּר כָּל דְּבָרֶיךָ בְּנַחַת, לְכָל אָדָם וּבְכָל עֵת, וּבַזֶּה תִּנָּצֵל מִן הַכַּעַס, שֶׁהִיא מִדָּה רָעָה לְהַחְטִיא בְּנֵי אָדָם. וְכֵן אָמְרוּ רַבּוֹתֵינוּ ז"ל (נדרים כב ע"א): כָּל הַכּוֹעֵס – כָּל מִינֵי גֵיהִנּוֹם שׁוֹלְטִים בּוֹ, שֶׁנֶּאֱמַר (קהלת יא י): "וְהָסֵר כַּעַס מִלִּבֶּךָ, וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ". וְאֵין "רָעָה" אֶלָּא גֵיהִנּוֹם, שֶׁנֶּאֱמַר (משלי טז ד): "וְגַם רָשָׁע לְיוֹם רָעָה".

  Accustom yourself to always speak all of your words calmly, to every
  man and at every time. In doing so you will prevent your anger from
  flaring, which is a bad attribute in a man which may cause him to sin.
  And accordingly said our Rabbis, may their memories be a blessing:
  (Nedarim 22a) "Anyone who gets angry - all of Gehinnom holds sway over
  him, as it says: (Kohelet 11:10) 'And remove the anger from your
  heart, and take away the bad from your flesh', and 'bad' can only mean
  Gehinnom, as it says (Proverbs 16:4): 'And the sinner, he too, will
  have his day of bad'."

(Translation from Sefaria)

My question is: What does the Ramban mean when he uses the word בנחת? Does that mean you should never raise your voice? If so, should you not yell even while learning with a chavrusa?


texts: If someone is in a conversion process are they required to break shabbat?

texts: If someone is in the middle of an orthodox conversion do they HAVE to break shabbat?


texts: What is the reasoning of the 2 different minhagim (traditions) on what bracha to say on matzah when its not Peasach?


texts:
The Aruch Hashulchan 263:19 brings the Terumas Hadeshen #1 who speaks about a minhag of accepting shabas before plag and this was done by some communities.

אבל בתפלה - פשיטא דהוי קבלה, וכן מצינו לקדמונים שהיו מתפללים ערבית כג' שעות קודם הלילה, וקבלו עליהם את השבת.
But re t'fila - it is clearly acceptance [of shabas], "as we found among our predecessors who would daven arvis like 3 hours before night, and [thus] accepted shabas.

How would one explain this with our halacha of not accepting shabas before plag hamincha?


texts: Why didn't Ezra mention Shofar on Rosh Hashanah?

texts:
In Nehemiah.8.10, after reading Torah on the first day of the seventh month (Rosh Hashana - Rashi ibid):

וַיָּבִיא עֶזְרָא הַכֹּהֵן אֶת־הַתּוֹרָה לִפְנֵי הַקָּהָל ... בְּיוֹם אֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי׃ - On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation...

רש"י: ביום אחד לחדש השביעי. הוא יום של ראש השנה:

Ezra commands the congregation to celebrate the day joyfully:

וַיֹּאמֶר לָהֶם לְכוּ אִכְלוּ מַשְׁמַנִּים וּשְׁתוּ מַמְתַקִּים וְשִׁלְחוּ מָנוֹת לְאֵין נָכוֹן לוֹ כִּי־קָדוֹשׁ הַיּוֹם לַאֲדֹנֵינוּ וְאַל־תֵּעָצֵבוּ כִּי־חֶדְוַת יְהוָה הִיא מָעֻזְּכֶם׃

He further said to them, “Go, eat choice foods and drink sweet drinks and send portions to whoever has nothing prepared, for the day is holy to our Lord. Do not be sad, for your rejoicing in the LORD is the source of your strength.”

However, I don't see the Mitzvah of Shofar mentioned anywhere on that day. Why?


texts: What is the starting date of the current Metonic cycle?

texts: I am setting up an extensive hebrew calendar from hebrew year 3000.


texts: How is "magic" defined for the purposes of the prohibition against kishuf?

texts:
As Arthur C. Clarke famously said, "Any sufficiently advanced technology is indistinguishable from magic."

The idea here actually generalizes much further. Today's technology would have been considered magic even a few hundred years ago (e.g., the variety of our electronic devices), as well as science (e.g., relativity, QM).

In fact, it can be argued that anything, no matter how magical or out-of-this-world it seems, can eventually somehow be explained with an appropriately suited scientific theory. And, then, it becomes just a 'natural phenomenon.'

If that's the case, what is the practical demarcation line of the prohibition against practicing magic (kishuf, sorcery)? It seems like however "magic" is defined, the set of things encompassed under that definition will shrink as science advances. And from the argument above, that set's size will be 0 (at least in potentia).


texts: Who is the author of the notes Bechor Shor on Kidushin?

texts: At the back of the gomoro Kidushin, in the Yalkut Meforshim [in the Oz Vahadar Gemoros, it seems that they were printed previously in a sefer and not at the back of the Gemoros], there are some notes from the "Bechor Shor." There are numerous different seforim printed by different people under the name of Bechor Shor. Who is the author of those notes?


texts:
Does blasphemy in Judaism only apply to when people use the Hebrew name of god or does apply to the word god as well , by that does cursing the word god constitute to cursing gods name since god is not gods name also would someone help answer this previous question

Does using substitute such as gosh and darn and substituting them in for joe damn joe still a curse to god.? Or does it still only apply to Hebrew name


texts: What is the source for keeping so many extra stringencies on Pesach, so much more so than during the rest of the year?


texts:
A friend told me something about there being "four worlds" in Judaism. I think he was referencing something about Kabbalah (though I'm far from an expert at that). I was wondering:

What are these "four worlds"? Are they physical places? Are they ordered in any way (temporally, spatially, etc.)? Which world are we in now?
Does this concept have any connection to the concept of Olam Haba (the world to come)? Is that one of the four worlds?
Where can I learn more about this?


texts: Targum Onkelos on זה קרבן פלוני בן פלוני

texts:
At the end of Naso, there is a difference in the Stone chumash's Targum Onkelos (edit: it's the same in the Dirshu chumash) between Nachshon and the other nesiim.  For Nachshon, it says:

  דין קֻרְבָּנָא דנחשון בר עמינדב

while for Netanel and the rest, it says:

  דין קֻרבַּן נתנאל בר צוער

Bar Ilan Responsa and Mechon Mamre both have the same for all of them, which is a mix of those versions:

  דין קרבנא דפלוני בר פלוני

Where does the Artscroll version come from?  Why should there be a difference between Nachshon and the others?

EDIT:

This is what I originally had for Nachshon, I'm sure I saw this somewhere but can't find it now, the version in every Stone chumash I checked (large and small, editions ranging 1996-2006) is as above.  As @DoubleAA points out in the comments to my answer, this is inconsistent with Artscroll's source for the Targum.  Hidden to avoid confusion with the confirmed versions.

   דא קָרְבָּנָא דנחשון בר עמינדב


texts: Sefer HaMiddot - Has anyone successfully sourced each aphorism?

texts:
Sefer HaMiddot A.K.A. Aleph-Bet Book (Sefer Ha-Alef Bet, Book of Traits), was Rebbe Nachman’s first work, a collection of aphorisms on the various character traits, positive and negative, as well as other aspects of the spiritual life of the Jew. The first part was written when he was in his youth; the latter part was written when he was already well-known.

Has anyone listed (via book or online) the source for each aphorism?

Online copy of the book here.


texts: Is there a source to the fact that Eliyahu Hanavi drinks from the Kos Shel Eliyahu when he comes on the Seder night?


texts: וקמת ועלית - how did they measure Jerusalem's highest point?

texts:
On the Pasuk (Deut 17,8):

כִּי יִפָּלֵא מִמְּךָ דָבָר ... וְקַמְתָּ וְעָלִיתָ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר ה' א' בּוֹ׃
If a case is too baffling for you to decide, ... you shall promptly ascend to the place that the LORD your God will have chosen...

Rashi brings Sifri (סנהדרין פ"ז), that the Temple is higher than "all other places":

"וקמת ועלית. מְלַמֵּד שֶׁבֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הַמְּקוֹמוֹת:"

If the assertion is empirical the question arises: how did they measure the height of the Jerusalem mountains, like the Mount of Olives, Mt. Scopus, the Temple Mount and others?
Was it just a tradition (which is clearly wrong) as Rashi himself brings in 33,12?:

"ובין כתפיו שכן. בְּגֹבַהּ אַרְצוֹ הָיָה בֵית הַמִּקְדָּשׁ בָּנוּי, אֶלָּא שֶׁנָּמוּךְ עֶשְׂרִים וְשָׁלוֹשׁ אַמָּה מֵעֵין עֵיטָם, וְשָׁם הָיָה דַעְתּוֹ שֶׁל דָּוִד לִבְנוֹתוֹ, כִּדְאִיתָא בִשְׁחִיטַת קָדָשִׁים (זבחים נ"ד) אָמְרֵי נִתְתֵי בֵיהּ פּוּרְתָּא, מִשּׁוּם דִּכְתִיב "וּבֵין כְּתֵפָיו שָׁכֵן" — אֵין לְךָ נָאֶה בַּשּׁוֹר יוֹתֵר מִכְּתֵפָיו: "


texts: If a Mesorah for letter pronunciation is rediscovered, would we have to change our pronunciations?

texts:
Let's say that someone finds some historical evidence that a particular system of pronunciations, whether it be currently extant or not, is the one which Klal Yisrael used at the time of Kabalas HaTorah. Let's further assume that this evidence is absolutely indisputable and everyone from all sects of Judaism are able to agree on its accuracy.1

Would we all have to change our pronunciations accordingly? For instance, if the evidence supports, say, the Yemenite tradition, will we all have to begin saying Berachos and leining and whatnot with that tradition? Or does the minhag that has been accepted by the various communities override any evidence to the contrary? Would it depend on the halacha it's being applied to (ex. Torah requirements like saying Shema would have to change, but you can say Rabbinic berachos however you want)?

1What would such evidence be? I don't know. You should be able to tell it's a theoretical question just from the fact that everyone is able to agree on its accuracy.


texts:
According to halakha, where is the international date line?

More specifically, I have heard that some people say you should observe Shabbat on Sunday in Japan & New Zealand and/or on Friday in Hawaii.  Should I worry about this if I go to these places?

Also, what if I am on an eastward nonstop flight from Beijing to New York, that departs on Saturday night and also arrives on Saturday night.  However, as I am flying over California it is Shabbat there.  Is this a problem?

Also, what if I circumnavigate the Earth during the Omer, thereby inserting or deleting a day between Pesach and Shavuot?  How would I conduct my Omer count?  Also what if I just cross the International Date Line temporarily and return back the same way, all during the Omer?

Are there any other international date line issues I should be concerned about?


texts: What are pesukim or phrases from pesukim with the gematria of either 5781 or 781

texts: I'm publishing a sefer and in place of the date i want to write a pasuk or phrase that represents this year 5781.


texts: What is the connection between the Maharal and SHerlock Holmes?


texts:
May a man shave his beard in a kosher manner on Chol Hamoed?

(Sefira considerations aside)


texts: Does lacking a get affect children before conception, at conception, or at birth?

texts: I'm making the working assumption that a civil divorce has already been obtained with the intent of a religious divorce soon following. However, how critical is the timing of obtaining one insofar as future children are concerned?  If a woman has relations with another man before obtaining a get, is she forever considered an adulteress and all her future children will mamzerut? Or, can she wait until she gets pregnant and then obtain it, or will the unborn child be a mamzer because the adultery is only established by conception? Or, is mamzer status conferred by actual birth only?


texts: What is the source that the Western Wall was built by the poor?

texts:
I understand that there is a general Jewish tradition that the Western Wall/Kotel was built by the poor (I believe under the command of King Solomon) (link). What is the source for the tradition (being built by the poor, but also when it was built)? All archeology has uncovered is that it was built after the year 20 CE (link).

From Aish:

  2) Eternal Symbol

  The Sages prophesied that even after the Temple's
  destruction, the Divine Presence would never leave the Western Wall,
  and that the Wall will never be destroyed. The Wall is endowed with
  everlasting sanctity, as the Talmud says: "And I will make your
  sanctuaries desolate" (Leviticus 26:31) – this means that the
  sanctuaries retain their sanctity even when they are desolate.

  Jerusalem was destroyed and rebuilt nine times. And through it all,
  one symbol remained intact: the Western Wall.

  5) Built with Love and Dedication

  When the Temple was being built, the
  work was divided among different sectors of the population. The
  building of the Western Wall fell to the poor, and they worked hard to
  construct it, as they could not afford to hire laborers to do their
  work for them.

  When the enemy destroyed the Temple, the angels
  descended from on high and – spreading their wings over the Wall –
  said: "This Wall, the work of the poor, shall never be destroyed."
  (from "Legends of the Land of Israel")

From NBC News regarding archeological finds (this archaeological data is available elsewhere, I just figured a news source would be considered reliable). I understand it doesn't seem to fit in line with Aish's article, but I'm bringing it here as it's the only physical evidence that relates to the subject of my question:

  Newly found coins underneath Jerusalem's Western Wall could change the accepted belief about the construction of one of the world's most sacred sites two millennia ago, Israeli archaeologists said Wednesday....

  The coins were found inside a ritual bath that predated construction of the renovated Temple Mount complex and which was filled in to support the new walls, Reich said....

  They show that construction of the Western Wall had not even begun at
  the time of Herod's death. Instead, it was likely completed only
  generations later by one of his descendants.


texts: For a man, does any four-cornered garment require tzitzit?

texts:
As far as hilchot tzitzit are concerned, are there many instances where a Jewish man would be required to affix tzitzit to a garment other than a tallit katan or gadol? A few "for-instances" would include a scarf, (for one who would wear one) a four-cornered head wrap to serve as a head-covering, etc. Also, I remembered reading something like this in Kitzur Shulchan Aruch, but at what point does a blanket become a garment? If one were to wrap himself in a blanket and walk around the house (to keep warm, for instance), would the blanket at some point require tzitzit?

In the normal course of events, one hardly ever sees a garment which isn't a tallit affixed with tzitzit, so I'm wondering how far the obligation extends.


texts: Why did Yaakov give the city of Shechem to Yosef?

texts:
Yaakov gives Yosef what many commentators assume is the actual city of Shechem as an additional inheritance (see Genesis 48:22, especially according to Rashi's interpretation). Why did Yaakov choose to give that specific city to Yosef?

I realize he says that he conquered it himself, but I don't know if that is a reason for giving it, especially in light of the commentaries who say that Yaakov didn't actually conquer it himself (Shimon and Levi did).


texts: Is it appropriate for a Jew to visit a grave of a non-Jewish friend who passed away?

texts:
I learned that an old friend who I have been out of touch with for 15 years passed away a couple years ago, at a very young age. They were not Jewish. I am wondering if it is appropriate to visit their gravesite and if doing so carries the same significance as a Jewish grave. (i.e. that the neshama hovers over the gravesite, etc.)

I am looking for some Jewish perspective as to the best way to make peace with the news that I heard. I am feeling bad for having been out of touch all these years and thinking of all of the things that I would say to them today if they were still alive. I guess am wondering if it would be appropriate to go to their gravesite and say those things.

Are there sources that suggest the notion of the dead being "aware" of what we say at their gravesite applies to non-Jews as well as Jews (or any reason to think otherwise)?

I intend to check with a local rabbi if I have any questions on specifics, but I would appreciate any information anyone here has to share on the topic. Thank you.


texts: why say the פסוק of ויהי נועם before mitzvos?

texts: it seems that, at least according to nusach sefard and I would assume edut hamizrach, that before mitzvos and brachos we say this pasuk. Particularly before the bracha of sefiras haomer most have this minhag, but I saw in the siddur Matok Midvash I see it before almost all brachos including Baruch she'amar. I would assume it's על פי קבלה  but I would love to see a source and a reason.


texts: Looking for a source for well done Purim Torah Gemaras

texts:
One example that is utterly irreverent yet very well done and funny is the Simpsons episode done up as a blatt of gemera. (As a positive aspect, his use of B'Laz for Rav Shmuel David Ha'Tzair, as "Candyman" actually gave me insight into what the whole point of B'Laz means in Rashi).

Looking for other good online sources.   I know I had seen around yeshiva some little pamphlets each year at Purim, but no idea where to get them.

Edit: I looked at the PDF's linked of Mesechet Purim, but I was remembering one in Vilna Shas formatting.


texts:
In Megillah Esther it is said that the word Hamelech is a indirect reference to Hashem.

Is there a word Hamelech or Melech in the Torah that is a reference to Hashem?

Only in the five Books of Moses i’m Asking on.


texts: Where does the Tiferes Yisroel discuss Edward Jenner and smallpox?

texts: I've heard repeatedly that the Tiferes Yisroel describes Dr. Edward Jenner as a righteous gentile for developing the smallpox inoculation -- where is that quote, please?


texts: Holding the lulav and esrog while saying hoshanos at home

texts: When one davens at home b’yechidus, assuming he still says the hoshanos prayers every day, including hoshanah rabbah, would he hold the lulav and esrog while saying them?


texts: In the Hanerot Halalu that we recite when lighting the Hanukkah candles, it says "anachnu madlikin." Why madlikin and not madlikim? Why is a final nun used and not a final mem? I have searched EVERYWHERE!


texts: Riddle: 3 generations all have name that can be read backwards and forwards

texts: Where in Tanach do you have 3 generations - father, son, grandson, - all have names that can be read backwards and forwards?


texts: Someone who's family sometimes has a certain modest young couple over their house on Shabbos for a meal.His Yetzer Harah can get him excited because the wife is a pretty girl. Would anyone have any good advice for someone in this situation ? Should he just not look at her?


texts: I remember seeing a teshuva about this once. Could be it was even here. If someone has daled minim and one of the minim is not "mehudar" does it then "take away" from the hidur of the other minim. That because this one is not mehudar it can no longer be called "mehudar daled minim". Thus, if someone has the option to buy one min that is mehudar even though the other ones won't be, is there an advantage in this?


texts: Is it always a good idea to say an extra Shema' if you missed one?

texts:
According to Double AA's answer on a related question, "it can't hurt" to say an extra Shema' later if you missed the Zeman (set time) for it.

While it may be true to a certain extent that saying extra words of Torah are generally not harmful, what if the missed time was just prior to (or even on) Tish'ah BeAv?  Would reciting an extra Shema' on Tish'ah BeAv pose a problem of learning Torah (which is prohibited, except for limited subjects, on that day)?  Or is the fact that it is still part of the Tefillah, albeit a non-standard part, and only following an opinion rejected by most Posekim, enough to allow it to be recited?


texts: How many blessings for Rashi and Rabeinu Tam tefillin?

texts:
How many brachot are said when donning two pairs of tefillin (Rashi and Rabeinu Tam)?  Does it matter how much time has passed between the two donnings (the one before Shacharit and the second after Shmona Esre)?

(I do not refer to taking off a pair of tefillin to use a bathroom and then donning them again. I am asking about wearing two different pairs of tefillin, sequentially or simultaneously, that are donned in order to fulfill the mitzva of tefillin following both Rashi and Rabeinu Tam interpretations of the mitzva.)


texts:
I read in Chapter 3, verses 11-12 of the Book of Kings (which I think is in the Nevi'im) the following:

  And God said to him, "Because you have asked this thing, and have not asked for yourself long life; neither have you asked riches for yourself, nor have you asked the life of your enemies; but have asked for yourself understanding to discern judgment. Behold, I have done according to your word; behold, I have given you a wise and understanding heart; so that there was none like you before you, nor after you shall any arise like you.

(Source here, emphasis added)

Does this mean that there will never be someone as wise and understanding as Solomon, including Moshiach?


texts: Is believing that God, Israel, and Torah are one Avodah Zarah?

texts:
The Zohar said that God, Israel, and Torah are one.

I thought Judaism is strictly monotheistic. When Jesus said, "I and the father is one", he was being a heretic. So how come the Zohar includes even more things as God and is not considered to be committing idolatry?

I thought Torah is just one of God's creations (or even man's creation). And Jews are surely not divine.

So what's the meaning? Are we all part of God? In what cases can we call something "one" with God and not be committing idolatry and in what ways we do it and thereby commit idolatry?


texts: Why did God create the mentally ill/ severely handicapped?

texts: Why did God create people who are mentally ill or severely handicapped? They are not able to serve him in the same capacity and their lives seem to be full of difficulty and anguish. Why would God do such a thing?


texts: What To Do If You Made The Same Bracha Twice?

texts:
What should one do if he made the same bracha twice.
An Example:
say someone makes a shehakol on some corn chips or something and then 5 mintues later he made another shehakol on a coffee.
is this wrong?
and what should he do to rectify for future?


texts: והוא ידרוש לציון עיר ה...

texts:
In the song "ברוך א׳ עליון" (text) is the line:

  וְהוּא יִדְרֹשׁ לְצִיּוֹן עִיר הַנִּדָּחָה

My grandfather, ע״ה, when singing this line, would replace הַנִּדָּחָה with another word (I think הַנִּשְׁבָּרָה). The reason for this is that there's a concept in קדשים of "כיון שנדחה ידחה" (once something is נדחה, 'pushed away' from being allowed on the altar, it's forever נדחה and can never be allowed on the altar). Saying Tziyon is forever 'pushed away' is both false and seemingly in denial of the coming of the third bes hamikdash, and my grandfather, apparently, or whomever he got this practice from, didn't want to even seem to imply it.

My question is whether this is a documented or known practice or version. (Not necessarily replacing הנדחה with הנשברה specifically, but with anything.) Where could my grandfather have gotten it from? A second question is whether anyone comments on the inappropriateness of the line in light of "כיון שנדחה ידחה".


texts: Why does the Torah mention the idea of illnesses that are NOT in the Torah?

texts:
In enumerating the "curses" that would occur if we do not perform mitzvoth, Devarim 28:61 says:

"גַּם כָּל־חֳלִי וְכָל־מַכָּה אֲשֶׁר לֹא כָתוּב בְּסֵפֶר הַתּוֹרָה הַזֹּאת יַעְלֵם ה' עָלֶיךָ עַד הִשָּׁמְדָךְ׃
Moreover, the LORD will bring upon you all the other diseases and plagues that are not mentioned in this book of Teaching, until you are wiped out.

Has any commentary or other source mentioned what this / these are? There are numerous illnesses that the Torah doesn't mention - smallpox, polio, pneumonia etc. It could be any of these or others. If one had one of these, is it a fulfillment of this verse?

The Torah mentions all kinds of other illnesses - 3 of them, alone, are mentioned in Devarim 28:20. Moreso, in verse 20, it says, "until they destroy you." - It seems that means death. Even if not, if you've already been destroyed, physically, what would these additional "non-written" illnesses do?

Why did the Torah opt not to mention these illnesses? What's unique about them?


texts:
I'm starting to get the feeling that Frogs  are one of the animals that the Dor Haflaga was turned into (I think this might be a Medrash.)
My reasoning is: First if all we see that they jumped into the ovens for kiddush H-Shem (I think this might also be a Medrash) and second they're always bringing up the laws of Ribbis (Ribbit, Ribbit:)
Am I correct in my assumption?

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


texts:
The root for the word Kippur as in Yom Kippur is כפר but what does it mean linguistically or commentarial?

It's explained that the root mean 'to cover' or 'to atone'?

Where does this difference come from?: Is it a difference in the way each is derived, like one from a verb and one from a noun? or a difference in stems (Qal, Piel etc)?

So 1) what does כפר mean and
2) how is the difference in meaning (cover/atone) explained


texts: May one do the Mitzvah of Nichum Aveilim/Consoling Mourners on Tish'a B'av?

texts: Based on On Tish'a B'Av,can someone say the typical "Mourner's statement" to any/everyone else?, may one perform the mitzvah of Nichum Aveilim for one who is sitting shiv'a on Tish'a B'av? Would it make a difference as to when during the day it was, or what the person was saying to console/comfort the mourner?


texts: Whose life comes first? Apparently contradictory Rabbinical statements

texts:
There seem to be two contradictory statements of the Rabbis.

One is: Sanhedrin 74a

  מי יימר דדמא דידך סומק טפי דילמא דמא דההוא גברא סומק טפי

  who knows whether your blood is redder than his blood, maybe  his
  blood  is redder than  your blood.

This refers to a case where one is told to kill another Jew on pain of death. One may not kill. So one has to give up one's life which implies precedence given to the life of the other person.

The other is: Bovo Metzia 62a

  חייך קודמים לחיי חבירך

  your life and your friend's life, your life comes first.

This refers to the case of two people on a journey with sufficient water for only one  to get to his destination. Rabbi Akiva teaches that your life comes first.

At first sight the statements seem contradictory.


texts: What is the punishment spelled out explicitly in the Torah for having relations with a post-menstrual woman who has not gone to the Mikvah?

texts:
The accepted halacha is that one who has relations with a woman who is a niddah is punished with kares.  But if a woman is no longer menstruating (let's assume several days after it stops), but has not visited a mikvah, does the Torah explicitly state that the couple still receive kares?  Is there a lesser punishment written in the text of the Torah for this?

In short, is the concept of mikvah of rabbinic origin or derivation (even by strong implication), or is it spelled out in the Torah itself?


texts: Why do some people split the third and fourth wrap on their arm when wrapping tefillin?

texts:
When wrapping their tefillin shel yad, I have noticed that some people (mainly Chasidim, especially Lubavitch but also in other dynasties) wrap around the arm three times, then make a visible split and wrap four more times, like this:

What is the reason for splitting the wraps like this? I assume it is to fulfill some kabbalistic requirement, but I could be wrong.

What's funny is that I wrap this way (splitting the wraps) but I don't know the reason for it.


texts: Chamisha Ve'arba'im Umatayim - mi yodeya?

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

Upvote all answers I consider relevant and interesting.

Accept the best answer.

Go on to the next number.


texts: Friday Night Priestly Blessing When Children Away

texts:
Are you allowed to bless your children on Friday night when they are not in your presence?
I recalled reading this somewhere but I have a mental blank as to what the answer is (I think somewhere in Meam Loez)
Thanks!


texts: Maaser on Selling Previously Purchased Items

texts:
Many times people buy things and then later resell them. Assuming no profit was made in this sale, is there an obligation to give Maaser on the newly acquired money?

Practical examples: eBay, college books, yard/garage sales.


texts: Bosis when the Davar Hater was left there accidentally

texts:
If one intentionally left a rock on a table and accidentally left a bag of chips on the table as well, would the table be Mutar to move?
If he forgot the rock on the table obviously it would be Mutar to move the table. If he intentionally left both the rock and the bag of chips on the table, obviously it would be mutar to move the table as well. However, I have never seen discussed what the Halacha would be if one accidentally left the bag of chips on the table but intentionally left the rock there.
If anyone could provide some Mareh Mekomos that address this directly, it would be greatly appreciated.


texts:
I'm having trouble understanding how Rashi is reading Tehillim 36:3 in his commentary on Deut. 4:19.

In Rashi's commentary on Deut. 4:19, he puts forward two possible interpretations of "asher chalak Hashem":

1) Hashem apportioned the heavenly host to all the nations in order to give them light.
2) Hashem apportioned the heavenly host to all the other nations as deities, in order that they be led astray and consequently driven from the world.

Rashi then brings down Tehillim 36:3 as a kind of proof-text. But it seems to me that Rashi is interpreting the pasuk from Tehillim in a somewhat unusual way.

Rashi writes:

  אשר חלק ה'. לְהָאִיר לָהֶם (מגילה ט'); דָּ"אַ לֶאֱלוֹהוֹת, לֹא מְנָעָן מִלִּטְעוֹת אַחֲרֵיהֶם אֶלָּא הֶחֱלִיקָם בְּדִבְרֵי הַבְלֵיהֶם לְטָרְדָם מִן הָעוֹלָם, וְכֵן הוּא אוֹמֵר (תהלים ל"ו) "כִּי הֶחֱלִיק אֵלָיו בְּעֵינָיו לִמְצֹא עֲוֹנוֹ לִשְׂנֹא" (עבודה זרה נ"ה):

  To give light to them (to all peoples) (Megillah 9b). — Another explanation: which God assigned to them as deities; He did not prevent them from going astray after them, but He allowed them to err (to slip) through vain speculations, in order to drive them out from the world. Similarly it states, (Psalms 36:3) "He (God) made him err (slip) through his eyes (i.e. through what his eyes behold) until his iniquity be found and he be hated” (Avodah Zarah 55a).

My understanding of this pasuk in the context of Tehillim 36 is that הֶחֱלִיק is referring to נְאֻם-פֶּשַׁע,the speech of transgression, which appears one pasuk earlier in the same psalm. In this way, I'm reading the pasuk as "for it (נְאֻם-פֶּשַׁע) caused him (לָרָשָׁע) to err..." but it seems like Rashi is reading הֶחֱלִיק as "He (ie Hashem) caused him (לָרָשָׁע) to slip/err".

Am I correct in thinking that this is the way Rashi is interpreting Tehillim 36:3?

Thank you and kol tuv, everyone!


texts: Rav Hershel Schachter gave a shiur (on numerous topics on maseches berachos)  explaining the machlokes between chassidim and litvaks concerning davening bzmano. He mentioned that the chassidim were represented by a chassid who explained why they are allowed to daven past the zman. The chassid explained that the Yerushalmi states that if someone davens at the time a big tzadik davens then their prayers are more accepted. Does anyone know what Yerushalmi this is and where it is?


texts:
During the kedusha at mincha and shacharis prayer service, the custom is to bob up and down when saying kadosh, kadosh, kadosh.

what is the reason for this?


texts: Reading multiple versions of words in Megilla and Zachor

texts:
I have two main questions, followed by some bonus questions.

1) The pronunciation of the word "זכר" in Parshas Zachor
Why do many Ashkenazic congregations repeat (at least a portion of) the last verse (Devarim 25:19) of Parashat Zachor twice, once saying "zeikher" and the other "zekher" (flipping the first vowel from tzeirei to segol)?

2) The pronunciation of the words "ולהרוג" & "ל/פניהם" in Megillas Esther
Why do many such congregations have a similar practice for two words in the Scroll of Esther, in verse 8:11 ("v'laharog" / "laharog") and verse 9:2 ("lifneihem" / "bifneihem")?

bonus questions:

How did these doubts regarding the correct versions arise, and why do Sefardim and Teimanim not seem to have such doubts?
What are the arguments for and against repeating these words?
For those that do repeat the words, does it matter which version is said first?
To what extent do these issues affect the validity of the performance of the mitzvot to hear these readings?


texts:
How many people are needed to start Chazarat Hashas?
What about if it's time sensitive, such as people need to go, or there's danger?

Nusach: Ashkinaz

Davening: Weekday Shacharit

People at minyan: 10

So far I've gathered lechatchela - 10
If time sensitive then you can start with 8 (Pinenei Halacha)


texts: Source that the snake's contamination returned with the sin of the Golden Calf

texts:
The gemarra in Shabbos 146a teaches

  שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן

  The snake came upon Eve, i.e., when it seduced her to eat from the Tree of Knowledge, it infected her with moral contamination. When the Jewish people stood at Mount Sinai, their contamination ceased

However, I have heard the idea that when the Jews sinned with the Golden Calf, this contamination came back. The earliest source I could find for this was Nefesh HaChaim 1:6:

  וע''י חטא העגל חזרה אותה הזוהמא ונתערבה בתוכם כבתחלה . וזש''ה (הושע ו׳:ז׳) והמה כאדם עברו ברית

What's the source for his statement (I don't mean the verse he brings)?


texts: Hadlokos Neiros Shabbos and Yom Tov if one's parents are in a different time zone

texts: Does a child have to do their own Hadlokos Neiros (candle lighting) for Shabbos or Yom Tov if their mother is in a different time zone, or can the mother still light for the child?


texts: Why is every 3rd plague (of the 10 brought on Pharoah) unannounced?

texts: It seems like Moshe warned Pharoah of every plague except the 3rd (lice), 6th (boils) and 9th (darkness). Why is that? Is there something special about these plagues?


texts: Is Batel BeShishim relevant to issues regarding pots/pans/utensils?

texts:
I have searched a number or sources for this, and have asked people involved in kashrus, and can't quite get a straight answer.  This is a series of compound questions:

If a meat pot is completely clean but a ben yomo, why don't we rely on batel beshishim?  Wouldn't there be a miniscule amount of meat left in the pot?
Depending on the answer to above, why then does it matter if its a ben yomo or not?
This raises the general question, does the notion of batel beshishim apply at all when speaking of utensils and the status of the food cooked in them?
I see the "DE" symbol on some foods.  The only definition I can find is that its nat bar nat.  But no mention is made of ben yomo or not.  Does DE imply ben yomo or non ben yomo?

Thanks,


texts: Sleeping and listening to something that's a Mitzvah

texts:
Is there anything that someone can listen to that is as if he is doing mitzvot or good things or even teshuva while he is trying to sleep or asleep?

I’ve heard subconsciously you still realize certain things so is there anything someone can listen to while they are still awake trying to go to sleep or while they are asleep?

With earphones or headphones by the way


texts: When the truth is my business may i keep it as such?

texts:
A Rebbe gives a child homework to review the Gemarah he has learned today.The father does not feel it to be necessary, and therefore signs that he did his Homework when he didn't. Is this outright lying or is it lying at all?

Why not you say? Chazal say "מותר לשנות מפני השלום". Meaning when Avraham does not need to know that Sara said that he is old, as this is something which Sara has to deal with herself, Hashem not only skips it but "edits "Sara's words as well.That tells us that what that person needs to know is 'his' truth.

Well, the Rebbe is at our service {for pay of course}.It is our call to have him do that which we are asking him to do.If a group pays a Rebbe to learn Gemara with the boys then this what he ought to do, although in his opinion Mishnayos would be way more beneficial and might turn them into much greater Talmidai Chachamim.

So too in our case then, although we can not affect the entire class with our way, but when all the difference is in his child then it is his call to have him brought up this way.

In the other hand we may claim that he is making light the respect for the Rebbe's way, which will somehow be felt by the Rebbe thus making it his business as well and would once again fall into the category of Sheker.

Now, the Rebbe is giving a prize to all who did their Homework, which brings in an issue of perhaps being Genaiva as the Rebbe is not obligated to give this prize and is giving it for following his way rather than the father's way?.

As an addition, We find in Masechet Kalla Rabbosi Perek 4 Halacha 22' that it allows and encourages at times when it is my concern only, for someone to answer one's curiosity with a simple "I don't know" although he does know. Which shows us that where it is not something I am expected to share with you I can just say "I don't know".

So can you define "The Truth" in this in this matter?


texts:
I am following a wonderful audio to learn the Amidah. It is here on Chabad.

I come from an almost non-religious Jewish family and don't really know which prayers to do and so I am following this. However I cannot figure out what to do on evening Shabbat. I know that the middle is left out but I am not sure what defines the middle in the audio. Can anyone tell me?

Also, is this same version of the Amidah to be used for morning, evening, and afternoon? I read that the Amidah should be done 3 times a day during the week.


texts: What does the term “mohel” mean in Hilchot Melicha (salting)?

texts: In Siman 69:20, there’s reference to a “ma’aseh Rashi”, in which Rashi rules that what comes out after shiur melicha is “mohel” and not “dam”. What does “mohel” mean here?


texts: need for civil marriage license in the frum world

texts: I spoke with a Rabbi in Far Rockaway NY who indicated that in the frum world civil marriage license is not required. Just the religious ketubah is necessary?


texts:
I have heard that it is common these days for digitized images to be made when a Sefer Torah is written, though we don't have any such images at the shul I attend.

Having yet to find a tikkun that prepares me for the "visual-spatial" challenges I'm sometimes encountering when I lein in shul, a repository of real images seems like it would be most helpful for preparing myself for the diversity I can expect to encounter.  Where would I find such repositories or other useful sources?


texts: Is One Obligated to Honor Parents if it Involves a Loss of Income?

texts:
One is not obligated to pay for items in order to honor parents since the obligation is "mishel av" - from the parents assets.

However, is a child obligated to service / nurse a parent if that involves staying away from work and losing income -- that was not earned yet? Or, is unearned income viewed the same as losing already earned income and the child is not obligated?

Sourced answers only, please


texts: Rashi's reason for juxtaposition of mitzvos insufficient

texts:
The Torah (Deuteronomy 22:6-11) describes 5 mitzvos consecutively, seemingly in random order (although the last three are indeed connected):

Sending away the mother bird
Building a fence on your roof
Not to sow mixed crops in a vineyard
Not to plow with two different animals together
Not to wear wool and linen in the same garment

Rashi (verse 8) comments that this juxtaposition is to teach us that if you send away the mother bird, you'll merit to get a new house so you can build a fence on its roof. If you build the fence, you'll merit a vineyard to not sow mixtures in. If you don't sow mixtures, you'll get a field so you can avoid plowing with two animals together. If you avoid plowing with two animals together, you'll merit nice garments which are free of wool and linen together. This teaches the principal of מצווה גוררת מצווה, one mitzvah leads to another mitzvah (Avos 4:2). His source for this comment is Midrash Tanchuma (Ki Seitzei § 1).

This isn't satisfying because it still doesn't explain the order. I can't imagine only specifically sending the mother bird leads to the mitzvah of building a fence, nor should sending the mother bird only lead to that specific mitzvah. Why did the Torah put these mitzvos in this specific order?


texts: I believe the Halacha is that you're supposed to tear your clothes when seeing the Wailing Wall, just as one does when 'sitting Shiva'. Why don't most people?


texts:
Moshe's death is attested to by God Deutoronimy 34,5 (see Sotah 13b), There were no other witnesses.

At what point did Gershom and Eliezer inherit his posessions and

Assuming he and Tzippora were not divorced. (Moshe's divorcing Tzipora) , would Tzippora have been permitted to remarry?

We do have the famous story that rejects rulings from God so it is not a given that God's attestation is acceptable testimony.(https://en.wikipedia.org/wiki/Not_in_Heaven)


texts: If someone requests charity during the blessings of Shema, may I give it?

texts:
Many times, people collect money during davening, including during the blessings of the Shema, and the custom is to give during that time.  Is it permissible to give during this time?

The interruptions allowed during this time seem to be for kavod haadam, tzorchei tefillah and avoiding bizayon haTorah.  Where does giving tzedakah stand?


texts: The word מלשינות in the second יהי רצון after ברכות השחר

texts: In the second יהי רצון prayer that is customarily included in ברכות השחר (the prayer of רבי which he would say בתר צלותיה from :ברכות טז), there seem to be two variant vocalizations for the word מלשינות. Some siddurim have מלשינוּת and some have מלשינוֹת. Would the first be an abstract noun referring to the act in general, and the second be a concrete feminine plural referring to women who do that? Or, is the second just a different way of spelling the first?


texts:
According to the Midrash (quoted in Rashi on the Parsha), when Hashem spoke at Sinai, the effect was so powerful that פרחו נשמתם - the souls of the Jewish nation left their bodies. Hashem resurrected them, and this was repeated a second time.

If they all died, did the regular halachic ramifications of death apply?

Were they all ritually impure?
Were their marriages terminated (מיתת הבעל is a termination of Ishus)?

If not, why not?


texts: Prohibition against washing clothes on Erev Shabbat

texts:
The Gemorah (Bava Kama 82) tells us that there is a prohibition against washing clothes on Erev Shabbat.

What is the reason for this enactment and why is this different than any other preparations done on Erev Shabbat?


texts: Are there special Halachos for homeowners?

texts:
As people progress through life, they hope to reach many milestones. They (in no particular order) become an adult, get married, get a job, have kids, etc. As an Orthodox Jew, we're aware that each stage of life comes with it's own set Halachos and challenges, and we do our best to learn how to meet them.

One of life's milestones is becoming a homeowner for the first time. Generally, one grows up in the home of a parent or guardian, and slowly transitions into more independent living, often starting with living in a rented location.

Many people hope to one day transition into owning their own home. When one reaches that exciting moment in their life, are there any laws that they need to be aware of that had never applied to them before?

In short: are there any Halachos that apply only to one who owns a house (as opposed to renting or simply living in a house)?


texts: Did Yirmiyahu have realistic expectations?

texts:
I'm trying to pretend I was living in Yirmiyahu's time to really understand the issues he faced. The entire nation, save a few, are idolaters, don't fear G-d, etc. Did G-d really expect a bunch of speeches by a navi, i.e. Yirmiyahu would sway the ethos of an entire nation.

Imagine trying to successfully execute a mass-scale kiruv movement in Israel today – it would take significantly more than a few speeches in front of a portion of the nation to create lasting intellectual and psychological impact necessary to change the contemporary religious direction.

Add the fact that the entire nation was turned off to any form of kiruv from the outset and it is difficult for me to understand how Yirmiyahu would ever have succeeded in one lifetime.

Additionally, the approach of reprimanding the person whose ways you want to change doesn't seem like the best way of successfully changing them. They will respond to what they see as antagonism with ignorance at best and more antagonism at worst.

Wouldn't it have been more effective for Yirmiyahu not to rebuke the nation but to show them how great the Torah is?
Wouldn't Yirmiyahu have needed a massive team to actualize his mission?
Would the Jews in his time ever have actually changed?
What distinguished him from a Navi-Sheker in the eyes of the people?


texts:
Those of us who live in hot climates often sweat profusely during davenning. Talit are obviously an aggrevating factor. In my case, this is already discoloring the bottom of the shel rosh beit of my brand-new pair of tefillin. I am worried this will lead to the premature possuling of the battim.

This source suggests allowing the beit to dry overnight, then applying a thin layer of vaseline once or twice a week to avoid moisture damage to the beit.
Other internet sources suggest olive oil used in the same fashion.

Has anyone found a good solution to this problem? I am rather hesitant to apply petroleum jelly or even the finest of extra-virgen olive oils to my new, expensive set of tefillin on the say-so of a single website, I am also rather anxious to protect a beautiful shel rosh beit and the texts inside it.


texts: Benefiting from a Jew's meizid melacha on Shabbos

texts:
The introduction to the first volume of the English edition of Shmiras Shabbos k'Hilchaso states that a person who does melacha b'meizid on Shabbos is forever banned from benefiting from that melacha.  Not only is he forever banned from benefiting from said melacha, so are his family members (i.e. the ones who regularly eat at  his table).

Does anyone argue on this point, ie that his family members/ dependents are also forever banned from benefiting from his melacha?


texts: How was Moshe protected by the sand in Egypt?

texts:
Moshe does not enact the third plague. Rashi explains that,

  לֹא הָיָה הֶעָפָר כְּדַאי לִלְקוֹת עַ"יְ מֹשֶׁה, לְפִי שֶׁהֵגֵן עָלָיו כְּשֶׁהָרַג אֶת הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל,

That the dirt protected Moshe when he killed the Egyptian and buried him in the sand.

This comes from Sh'mot Rabbah 10:7

  אָמַר רַבִּי תַּנְחוּם אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עָפָר שֶׁהֵגֵן עָלֶיךָ כְּשֶׁהָרַגְתָּ אֶת הַמִּצְרִי אֵינוֹ דִין שֶׁיִּלְקֶה עַל יָדֶךָ

My question is -- in what way did the sand actually protect Moshe? While, yes, the body was buried, how does this protect Moshe? He had already been spotted and because of the comments of the other Hebrew men, he was in trouble and had to run away, regardless of the sand. What, exactly, did the sand do to protect him that it deserved such consideration?


texts: Flint, Michigan: Who would be HALACHICALLY Liable?

texts:
As a hypothetical scenario, we assume that the events of the Flint water crisis are taking place in a location where Beis Din and Jewish law are ascendant.

Here's a quick summary of the facts:

The Flint City Council voted to switch their water supply. The State Treasurer (who had authority to prevent this) approved this switch. As a result, the cities existing water supplier terminated their contract, giving them 12 months to switch to a new water provider. The cities new supply was not yet ready (and wouldn't be for over two years), and the existing water company knew this. As a result, the city (with the approval of the Department of Environmental Quality) had to move to their backup source of water, the Flint River. The Mayor was given operating authority of the Public Works department (who overseas the water supply). Subsequently, the water was found full of contaminants including carcinogens, lead and pathogens. A year later, the previous water company offered to reconnect the city after they had forced this switch to a contaminated water source. The emergency manager (who gave the authority over the Public Works to the Mayor) declined. Later, the state government forbade reconnecting to the previous water source as a precondition of a loan to the city government.

In all, between 6-12,000 people have been affected by lead poisoning and other illnesses, 10 people have been killed by Legionnaires' disease and 77 others have been infected (this may not have been due to the contaminated water, but it's likely).

The actors:

The City council - chose to switch water suppliers and rejected the offers of the existing water supplier
The State Treasurer - the final authority in that decision
The original water supplier - broke their contract knowing that the city didn't have their new source in place
The new water supplier - whose inability to provide a stop-gap forced the switch to the contaminated backup source of water due to the early termination of the previous contract
The Department of Environmental Quality - the final authority on the switch to the contaminated water
The Mayor - responsible for the department which ensures the safety of the city water supply and turned off the old water source
The Emergency Manager - implemented the switch to the contaminated water and declined reconnecting to the old water supplier, believing the contamination was already fixed
The State - prohibited the supply of clean water to the city after the contamination had started

The citizens pay for the provision of clean and safe drinking water directly to their homes, but in this case the water was dangerous and caused harm. Which of these actors would potentially have some sort of halachic liability for the fallout of the contaminated water?


texts:
The Torah says that the Amaleik came and battled Israel at Refidim.
I read in a book called, "Up, Up, and Oy Vey by Simcha Weinstein, page 65, that according to the sages, the Jews were actually attacked because they lacked unity. This is alluded to in the very same name of the location where the battle occurred - Refidim - a name that is etymologically related to the Hebrew word pirud, meaning "disunity." Only through teamwork are battles won.

Is there a source for this?


texts: How was Chanukah celebrated at the Beis HaMikdash?

texts:
In the centuries between the Maccabean Revolt and the destruction of the Bayis Sheni, how was Chanukah commemorated at the Beis HaMikdash (other than the addition of prayers like Al Hanisim)?

Since there seem to be some connections between Sukkos and Chanukah, it makes me think of Simchas Beis Hashoeiva. Was there any kind of celebration or ceremony on Chanukah like that? Did people tend to gather at the Beis HaMikdash especially for the holiday? (I imagine a giant public menorah lighting, but I suppose that's anachronistic, not to mention redundant with the actual menorah inside.) So what actually did happen?


texts: Are there sources that permit or prohibit co-ed learning of self-defense?

texts:
Learning self-defense in a co-ed environment could be considered prevention of problems that could lead to pikuach nefesh (danger to life). Prohibiting a co-ed environment could be considered placing a protective fence around tznius, especially because a self-defense class include a student's breaking a hold or generating force to fend off a large male.

Are there sources, therefore, that permit learning self-defense in a co-ed environment?
-or-
Are there sources that justify prohibiting learning self-defense in a co-ed environment?


texts: Sanhedrin 108b: What type of bird is the tushlami?

texts:
The Gemara in Sanhedrin 108b says the following:
(Source from Sefaria.org)

(בראשית ו, יב) כי השחית כל בשר את דרכו על הארץ א"ר יוחנן מלמד שהרביעו בהמה על חיה וחיה על בהמה והכל על אדם ואדם על הכל א"ר אבא בר כהנא וכולם חזרו חוץ מתושלמי
[With regard to the verse:] “For all flesh had corrupted its way upon the earth” (Genesis 6:12), Rabbi Yoḥanan says: [This] teaches that [the people of the generation of the flood] mated domesticated animals with  undomesticated animals, and  undomesticated animals  domesticated animals, and all animals with humans, and humans with all animals. Rabbi Abba bar Kahana says: And after the flood all of the creatures returned [to mate with their own species], except for the bird called tushlami, [which continued to mate with other species].

What type of bird is the tushlami? What does it look like? Where is it found?


texts: Why didn't Rashi mention lo sechanem includes gifts

texts:
Devarim 7:2 says:

  וּנְתָנָ֞ם יְהוָ֧ה אֱלֹהֶ֛יךָ לְפָנֶ֖יךָ וְהִכִּיתָ֑ם הַחֲרֵ֤ם תַּחֲרִים֙ אֹתָ֔ם לֹא־תִכְרֹ֥ת לָהֶ֛ם בְּרִ֖ית וְלֹ֥א תְחָנֵּֽם׃

  and the LORD your God delivers them to you and you defeat them, you must doom them to destruction: grant them no terms and give them no quarter.

Rashi explains:

  ולא תחנם. לֹא תִתֵּן לָהֶם חֵן, אָסוּר לוֹ לְאָדָם לוֹמַר "כַּמָּה נָאֶה גוֹי זֶה!״ דָּבָר אַחֵר, לֹא תִּתֵּן לָהֶם חֲנִיָּה בָּאָרֶץ

  ולא תחנם means, THOU SHALT NOT ASCRIBE GRACE (חן) TO THEM: it is forbidden to a person to say “How beautiful is this heathen”. Another explanation: thou shalt not grant them a חניה, an encampment (a settlement) in the land.

He's quoting the gemarra in Avodah Zarrah 19b-20a, which lists these two prohibitions. However, the gemarra there lists a third prohibition:

  לא תחנם לא תתן להם חנייה בקרקע דבר אחר לא תחנם לא תתן להם חן דבר אחר לא תחנם לא תתן להם מתנת חנם

  "Nor give freely unto them" - do not grant them occupation of the land. Alternatively "nor give freely unto them" - do not grant them favor. Alternatively "nor give freely unto them" - do not give them free gifts.

Why didn't Rashi bring the prohibition of giving non Jews free gifts?


texts: What level of understanding is required in "learning" for purposes of making a siyum?

texts:
When learning as part of a coordinated group siyum, what level of understanding of the material is expected/required?  How do you know if you've done enough to fulfill the mitzvah?  Is it about effort expended, or about reaching a certain level of accomplishment (e.g. that you could pass some sort of test on the content)?  How does somebody who is not already extremely learned (like, say, a ba'al t'shuvah), but who wants to help, know if his efforts will be useful?

This answer addresses learning in English rather than Aramaic and says it's more than just reading the words, which makes sense to me, but that doesn't actually say what level of proficiency one should be able to demonstrate.


texts: When the ba'al tefilah mistakenly believes there to be a valid minyan while you know there isn't (counting someone who is not yet converted or underage, for instance) and they have already started reciting kaddish, may one respond Amen Yehei Shmeh Rabba?


texts: What is the halachic definition of "tzurat hapat" in terms of requiring birkat hamotzi?

texts:
A comment below this M.Y. answer says that one of the requirements to make a blessing of "Hamotzi" is that the item must have "tzurat hapat" (the form / shape of bread.)

I am unclear as to what the halachic definition of this in terms of practical halacha. My notion of bread is that it is usually shaped like a loaf and is a bit thick or high. The few exceptions of flat bread that I can think of include pita, laffa, wraps, chappati, poori, and naan (the last three being Indian type breads. Although, poori is fried, so I don't know if that qualifies.) I've excluded Matzah, because as I understand, Sefardim say mezonot on this throughout the year except on Pesach (please correct my assumption if incorrect.)

Soft Bavarian twisted pretzels look like the counterpart of the hard version. It doesn't have the shape of "bread" to me, yet, the answer in the linked question claims that it qualifies for "Hamotzi".

So, I'm trying to get a sense if there are any general rules in terms of practical halacha as to what qualifies as "tzurat hapat".


texts: Which Perek of Tehillim did David Hamelech compose regarding when he and his army came back to Ziklag (Shmuel 1; 30,1)?

texts:
I believe I read that there is a Perek of Tehillim (Psalms) that David Hamelech composed regarding when he and his army came back to Ziklag, and they saw that their wives and children were captured by Amalek, and with HaShem's help he persevered and they rescued their families.

(I tried googling with no success.) If anyone can help, it would be greatly appreciated. Thank you


texts: slightly related to this question: according to the tradition that one should not take food from a Shiva home to eat elsewhere outside the home; does this include taking food after the shiva period has ended (ie leftovers)?


texts: Why was Yoseph the first of Ya'aqov's sons to die?

texts:
According to the simple reading of the verses, the end of Sefer Bereshit (Bereshit 50:24-26) and the beginning of Sefer Shemot (Shemot 1:6) describe Yoseph dying before any of his brothers.

Why was Yoseph the first of Ya'aqov's sons to die despite being younger than all but one, and despite his tremendous righteousness?


texts: Is there importance to the text's not demanding bentching?

texts:
We are commanded in the Torah to say birkat hamazon (though the obligation from the Torah requires one level of satiety while the derobonon obligation is different). This obligation is derived from Dev 8:10 which reads וְאָכַלְתָּ֖ וְשָׂבָ֑עְתָּ וּבֵֽרַכְתָּ֙ (though in context, I wonder if the obligation should only be incumbent on people living in Israel).

But Dev 11:15 only reads, " וְאָכַלְתָּ֖ וְשָׂבָֽעְתָּ" as does Dev 6:11. Dev 8:12 also reads, "פֶּן־תֹּאכַ֖ל וְשָׂבָ֑עְתָּ" so the majority of times when eating to satiety appears, there is no requirement to make a bracha!

Why would there not be a commandment 3 of the 4 times when the behavior is discussed (even before the mitzvah is written down)? Is there significance to the fact that 75% of the time that that behavior is described, there is no commandment to bless?

I understand that there is an explicit commandment to bless but I might think that the fact that there are also explicit statements which choose not to demand blessing might present its own significance.


texts:
In this recent "Halocho a Day" blog post, Danny Schoemann leads off with

  This week, Shabbat is also Erev Chanuka; prepare your Menora before Shabbat!

This sounds like a nice idea for reducing the scramble after Shabbat and demonstrating affection for a mitzva. Is it just good advice from a blogger, or is it recommended/required by halachic sources?