texts: Why was Yehoshua chosen to lead the Israelits and not Kaleb?

texts:
We can see that Kaleb as well as Yehoshua tried to convince the Israelits not to believe to the spies and enter the state of Israel. Moreover, it seems that Kaleb was more dominant in his trial to convince:
"וַיַּהַס כָּלֵב אֶת הָעָם אֶל מֹשֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ" (במדבר, ל).
In addition, even G-d liked him:
"וְעַבְדִּי כָלֵב עֵקֶב הָיְתָה רוּחַ אַחֶרֶת עִמּוֹ וַיְמַלֵּא אַחֲרָי וַהֲבִיאֹתִיו אֶל הָאָרֶץ אֲשֶׁר בָּא שָׁמָּה וְזַרְעוֹ יוֹרִשֶׁנָּה" (במדבר, כד).
So why finally Yehushoa was chosen as a leader and not both of them (one after the other, for instance)?
In addition, thanks to @Dov, that mentioned: that Tosefta at the end of Kerisus here -  which notes that Yehoshua and Kalev were equal to one another
בלתי כלב בן יפונה הקנזי ויהושע בן נון מלמד ששניהן שקולין זה כזה.


texts: Does one Make a Bracha on Tzitzis during Bein Hashmashos?

texts:
There is a fundamental Machlokes Rishonim whether when the Gemara says that there is no Chiyuv of Tzitzis at night, is that referring to the Gavra or to the Cheftza.
The question now is: a person puts on Tzitzis for the first time during Bein Hashmashos (or he puts on again, according to many Acharonim),  does he make a Bracha? It seems like it should be a Sfek Sfeika about whether he should not make a Bracha, and therefore he should. However, the Sfeikos regarding Bein Hashmashos and Brachos are very complicated.
Thank you so much in advance.


texts: Acceptable to receive transplant of organs grown inside pigs?

texts:
If scientists could grow human organs inside of pigs, would it be halachically acceptable to receive a transplant of such an organ?

A recent article in National Public Radio about US and British researchers working towards a potential scientific and medical advancement raised this question:

  A handful of scientists around the United States are trying to do
  something that some people find disturbing: make embryos that are part
  human, part animal.

  The researchers hope these embryos, known as chimeras, could
  eventually help save the lives of people with a wide range of
  diseases. Perhaps the boldest hope is to create farm animals that have human organs that could be transplanted into terminally ill patients.

Talking with my religious friends about this article, most of them expressed shock and dismay at scientists playing G-d. Others pointed out the dangers in creating frankenstein chimeras which may or may not break the Torah's prohibition on mixing seeds. Still others raised ethical issues around using human embryos for medical research of any kind.

But as I thought deeper about it, if the issue is saving a person's life, perhaps pikuach nefesh applies here. On the other hand, I can sympathize with the various objections raised by my friends.


texts:
Besides Chabad, which hassidic dynasty has a french or english speaking outreach (kirouv) program ?

I know Belz has one, but I cannot find more information about it online. I also heard that Satmar has one for french people but I am not sure.


texts:
In the Beracha of Elohai, we refer to God using a number of different descriptives. Towards the end, we give thanks to God as:

  רִבּוֹן כָּל הַמַּעֲשִׂים, אֲדוֹן כָּל הַנְּשָׁמוֹת.

What are some sources which speak of the difference between רבון and אדון?


texts: Based on the Bavli (B'rachos 34), Shulchan Aruch (OC 113) rules that we must bow at the start and end of the first and penultimate b'rachos of sh'mone esre (or amida). This is the general practice, too. Why those four points in sh'mone esre?


texts:
This takes place in Bavel where the Rabbis have legal civil authority.

There is an aguna that I would like to marry. The Rabbi asks for volunteers to help "convince" the recalcitrant husband to provide a Get. I want to marry her when she is free.

Am I allowed to be part of the goon squad without transgressing "do not covet"?

A similar question could be asked about the scribe or beis din members.


texts: What were Chazal referring to when they said there were 7 notes in a musical octave?

texts:
Related: What do Chazal mean when they say that when Moshiach comes there will be another note added to the octave making a total of 8 notes?

There is a well known Medrash (anyone help with the source?) [I think on the Posuk 'Lamnatzeich Al HaShminis - A Sing on the Eight Note Instrument'] that when Moshiach comes the octave will be made up of eight notes instead of seven! Obviously this is beyond our comprehension how it is possible to fit another note in an already covered octave but that part I do not seek to understand. What I am trying to understand is why Chazal said there were 7 notes in an octave at the moment to which another note will be added!

Introduction:

An octave is just a range of pitches from point A to point B where A and B are the same note but on different pitches!
An unlimited amount of notes can be played in an octave, each slightly different from each other only detectable my machine.
Non-Western music has quarter notes in its music, and people with "perfect pitch" can listen to even more precise fractions of notes.

Western music has for Mathematical and "sounding right" reasons decided on 12 half notes in an octave! To people with perfect pitch the notes are not spot on but since for most people 12 equal half notes are good enough, that is the way it is!

A look at the piano shows 7 white keys and 5 black. See this question here about why they are split like that but after perusing the answers a few times the number seven doesnt seem all that significant. The seven white keys of the piano correspond to the major scale, starting from the C note. They are not equa-distant however, with some having a full note in between and some having a half note.

So why did Chazal say there are seven notes? Are they only counting the 7 white notes because they are the keys of the major scale of C? This style was only created later in history created by the Greeks, what did Chazal think before the Greeks came around! To quote one of the answers to the music question I linked to:

  So, the western scale is based upon frequency relationships that make combinations of notes "ring" in consonance in it's purest form... like the Gregorian Chants of the Roman Church.

  So, a basic "western keyboard" could be made from just these 7 notes repeated across the frequency spectrum. Look at the layout of a Greek Lyre (a harp) and that's what you will find. A sequence following the diatonic scale which sounds pleasant if you just strum across the strings due to the tuning of even multiples (adjusted by octaves).

By the way in the response to @Michoel's comment the fact that a Greek Lyre (a harp) has the main seven notes and Chazal said that we will soon have eight and the harp was the instrument of David, it appears that Chazal meant there will be an additional note, not just another repeat string!

To quote a second answer:

  Note also that many cultures use a pentatonic scale. This would correspond to playing only the notes CDEGA. As explained in Qiaochu's answer, we want notes that are in small rational intervals, and particularly notes that are in small rational intervals from the tonic. Exactly which set of notes is chosen varies from culture to culture, with Western music using the 7 white keys, but many other cultures only using the 5 pentatonics.

Would the answer then be that the Seven that Chazal refer to are the Seven that sound pleasant to the ear by themselves?


texts: What does Zayin Ayin VeNun mean in the Ashkenazi Yotzer for Shabbos Rosh Chodesh?

texts: In the Ashkenazi Yotzer for Shabbos Rosh Chodesh, the the Paytan (Rabbeinu Binyomin ben Zerach) writes in the "nun" verse "וזיי''ן עיי''ן ןנו''ן פשוטה מכריעות לכלנה" What does this mean? See here


texts: What is meant by "pure" oil for Hanukka?

texts:
The concept of "pure" oil is central to the holiday of Hanukka (see, for example,
https://www.chabad.org/holidays/chanukah/article_cdo/aid/221817/jewish/Pure-Oil.htm and
https://www.aish.com/h/c/ and https://www.ou.org/holidays/vintage-vessel/).
What makes some oil pure enough for use in the Temple to light the menorah and other oil not pure enough for this purpose?  (Surely this has been asked before, but I did not find the question when I searched a few ways.)
Clarification and update:
I relied on the English word "pure" when asking the question. But I am learning there are various Hebrew words for the word pure (e.g., relating to source of the oil, clarity, tahor), and the pasuk concerning lighting the Temple Menorah uses zach, a word that refers to physical purity rather than spiritual (tahor).  But the quote provided by @DannySchoemann seems to refer to lack of spiritual purity (i.e., tamei), so perhaps the encompassing nature of the English word pure is a useful translation, capturing all aspects of oil that would make it not suitable for use.
In any case, I found two webpages that discuss the topic of my question:
https://www.ohr.edu/this_week/talmud_tips/7148
https://www.oxfordchabad.org/templates/blog/post.asp?aid=708481&PostID=96756&p=1


texts:
The following chronology follows Rashi’s understanding of the verses.

1 Sivan - Bnei Yisrael arrive at Har Sinai (Shemos 19:1 - Yisro)

2 Sivan - Moshe is told that we are to be a Mamleches Kohanim V'goy Kadosh; the people answer Na'aseh  (Rashi to 19:3 - Yisro)

3 Sivan - Moshe is instructed to prepare the people and Har Sinai for Matan Torah (Rashi to 19:8 - Yisro)

4 Sivan - Moshe makes a Bris with Bnei Yisrael and writes a Torah scroll; the people answer Na'aseh V'Nishmah (Rashi to 24:1 - Mishpatim)

5 Sivan - No information is given about the events of this day. Presumably the people continued preparing for Matan Torah

6 Sivan - HaShem held the mountain over Klal Yisrael (Rashi to 19:16 - Yisro)

6 or 7 Sivan - Matan Torah (Rashi to 19:15 - Yisro)

7 or 8 Sivan - Moshe is instructed to go up Har Sinai for 40 days (Rashi to 24:12 - Mishpatim)

---40 days (Presumably the laws of 20:20-23:33 - Yisro and Mishpatim - were given now)---

17 Tammuz - Eigel HaZahav (Rashi to 32:1 - Ki Sisa)

---40 days (34:28 - Ki Sisa; the laws of 25:1-31:17, Terumah-Ki Sisa, were given during this period - Rashi to 31:18)---

10 Tishrei - Moshe descends (34:29 - Ki Sisa)

11 Tishrei - Yisro reprimands Moshe regarding his judging methods (Rashi to 18:13 - Yisro)

Next several months - Mishkan was built (Vayakhel-Pekudei) and dedicated (first several parshios of Vayikra and Bamidbar)

As you can see from the above, the events of Yisro, Mishpatim, Terumah, Tetzaveh, and Ki Sisa are all mixed up, with the normal order being resumed with Vayakhel. Why? Granted that the Torah is not necessarily written in order (Pesachim 6a, cited by Rashi to Shemos 31:18), there's always a reason why everything is where it is. So why are these events not written in order?

Rashi in his comments throughout Rishon of Yisro seems to indicate that he personally holds that Yisro came before Matan Torah, while later addressing the other opinion as an aside. So this question will not seek an answer addressing that particular piece since it is in place according to him.


texts:
Within Ezekiel 20 there are a few verses that talk about idolatry and refer to Mitzrayim. That made me wonder if the Israelites in Egypt forgot the G-d of their parents or exchanged Him for the gods of Egypt? Because in the parashat of shemot the names of all that came into Egypt (and were raised in a home were HaShem was known) and the way HaShem tells Moshe what to say if the people ask for His name seems so important... like they needed to hear these things in order to turn and follows Moshe. Besides that the people that went with Moshe seem to go back to these idols (like the golden cow incident) every time that they can't see or feel HaShem or are in a troublesome/difficult/harsh situation.

Did the hardness in Mitzrayim cause them to los faith and within time made them turn to idolatry of any kind?


texts: Why do they replace one טל for another in shmoneh esre in Israel?

texts: Why, in Israel, do they get rid of ותן טל ומתר in barech aleinu but then add מוריד הטל in ata gibor? If it's the end of the season for טל (which, maybe i'm wrong, but I don't think there an end to that one) then stop saying טל. If it's not the end then leave it in both places. I know they get rid of "מטר" because it's the end of the rainy season, but why can't they still say "ותן טל לברכה..."?


texts: What is the first (or any) explicit source for Yaakov being epitome for "truth"?

texts:
This idea appears over and over again, and I failed to find where does it come from. I know that the sefirot are matched by the Ushpizin by the Arizal, Abraham stands for chesed, Yitzchak for gevurah/din, and Yaakov for emet/tiferet, but I think only tiferet is appearing in Zohar.

Where does the notion that Yaakov is "emet" come from? Especially in the light of narratives in recent parashiyot in Chumash (which was addressed by a number of later meforshim)?

(I know Micah 7:20 says תתן אמת ליעקב, but on a pshat level, it has nothing to do with being "epitome of truth", or "perfecting middat haemet to the utmost level". Rather, is a request that Hashem should grant truth for the offspring of Yaakov, the Jewish nation.)


texts: Some cultures have non-verbal greetings (e.g., https://www.cnn.com/travel/article/handshake-alternatives-gestures-around-world-trnd/index.html) and these are being recommended in lieu of a handshake due to the covid-19 pandemic.  Does Judaism have any such non-verbal greetings?


texts: Are there any early mentions of the concept of "l'iluy nishmas"?

texts:
On his Rationalist Judaism blog, R' Natan Slifkin posed this question:

  I am very interested to know if there are any early mentions of the phrase "l'iluy nishmas" or the concept thereof. (I am not referring to the concept of atoning for the departed via charity, but to the concept of elevating the soul, particularly via Torah learning.) My hunch is that it does not appear in the period of the Rishonim at all. Please let me know if I am wrong!

Do you know of any references to this concept from the period of the Rishonim or before?


texts:
The Kitzur Shulchan Aruch (139:3) writes:

בחנוכה, מתר בעשית מלאכה. אך הנשים נוהגות שלא לעשות מלאכה כל זמן שהנרות בבית דולקים, ואין להקל להן. והטעם שהנשים מחמירות יותר, מפני שהגזרה היתה קשה על בנות ישראל, שגזרו, בתולה הנשאת, תבעל להגמון תחלה
On Chanukah, it is permitted to perform work. But there is a custom that women do not work for the time that the menorah is burning in the house, and there shouldn't be a leniency for them. And the reason that women are more stringent is because there was a harsh decree against the daughters of Israel; it was decreed that a girl who was to be married must first cohabit with the governor.

(Translation mine)
What is the source for this statement in the Kitzur, that the Greeks decreed that the brides must first cohabit with the governor before getting married to their husband? I read through the first Book of Maccabees and briefly scanned the second book, but I did not find it therein.
Could someone point me to the source of the story? I suspect maybe it is in the Book of Judith, but I have not yet found it in there.


texts: Did Adam commit an act of Ahavas Yisroel or self-sacrifice to eat from the Tree of Knowledge?

texts: I've seen on non-Jewish websites explaining the fact that Adam ate from the tree was because he loved Eve more than he loved God, or that he did an act of self-sacrifice so that Eve wouldn't suffer alone. Is there any source in Judaism that discusses this possible angle?


texts: I was at a wedding recently where a Rabbi spoke under the Chuppah and said that a groom is like a king and a bride is like a queen. I have heard these sayings a num er of times in the past. What is the source for this idea?


texts:
Is it allowed for a Jew to whistle? If yes, is it even allowed on Shabbos? If no, why not? Has anyone ever heard that if one whistles at night, that it attracts sheidim and mazikin?

And what are the sources for any answer.


texts: Instances in Shas where Tosfos quotes the Rambam?

texts:
I'm aware of one instance where Tosfos quotes the Rambam:

Menachos 42b- Tosfos dibbur ha'maschil "תפילין יש להן בדיקה" where right at the beginning we see Tosfos write "וכן פי' ה"ר משה בר מיימון".

Are there any other instances in Shas where Tosfos quotes the Rambam? (or vice verse)


texts:
I've read in the book "The Essential Zohar" by Rav Philip Berg that the Serpent was none other than the "Klipah"mentionned by name in Isiaiah 34:14.

Yet Rabbi Mordechai Kraft appeared in a youtube video saying that the Serpent was actually incarnated by Satan.

Who is this Serpent ?


texts:
I am looking for books that deal primarily with the halachos in Orach Chaim siman 240 and Even HaEzer siman 25. Due to the nature of the content it seems that the world has been reluctant to put out books that delve into the specifics of each halacha.

2 books that I currently own and I find very helpful are Kuntres Ufakadetah Navchah written by Rabbi Fink in New York. The other is Mishkan Yisrael written by Rabbi Shlanger in Jerusalem. (And of course, the Mishna Brurah).

Are there any other books that deal with these halachos in depth?

(Suggestions about other resources that might be helpful for teaching chasan classes are also welcome.)


texts: Should I reply amen to a blessing that was said in a movie?

texts:
Have you ever watched Stisel or a similar movie? Every several minutes somebody blesses over something, and usually, it is a proper blessing.

Should we answer amen to them?


texts: Why Adam wasn’t explicitly commanded to pass his knowledge on to others?

texts:
I'm still trying to grasp the way of transmission of the Torah knowledge from day 1. This question can equally deal with two phenomena: the commandment of eating the forbidden fruit or the commandment of the 7 Laws.

IIRC (please correct me if I'm mistaken):

G-d creates Adam
G-d commands Adam not to eat the fruit and (independently) keep the 7 Laws
It is clear that G-d expects all humans to observe the commandments given to Adam.
G-d doesn't command Adam to pass it on to other humans, his wife or sons or descendants.
G-d harshly judges Eve and Adam's descendants for not keeping the commandments.

The necessity of passing the commandments is absolutely crucial for the justification of G-d's judgment both for Eve eating the fruit or Kain killing Abel.

This is true for all following generations that could claim that though Adam was commanded, he didn't bother teaching the future generations, just as he didn't bother to teach his own wife.

Why didn't G-d care to command Adam (and following generations) on passing the original Law on?


texts: Is all-night Shavu'ot learning as prevelant in the Southern Hemisphere?

texts:
In the Northern Hemisphere, Shavu'ot falls in the late Spring or early Summer. As a result, sunrise is relatively early, so learning "all night" and then praying the morning service at the earliest optimal time would mean timing the service based on a sunrise of, e.g. 05:36 in Jerusalem in 2012.

By contrast, in the Southern Hemisphere, this holiday falls in the late Autumn or early Winter, so the night is longer, and sunrise is significantly later: 06:48 in Sydney in 2012 and 07:40 in Capetown in 2012. As a result, people there who learn "all night" have to stay up an hour or two more into the morning than those in the North.

I'm wondering whether, as a result of this difference, the practice of learning all night is either less prevalent in the Southern Hemisphere, or perhaps whether alternative schedules (such as this one) are more prevalent there.


texts: Emotional abuse between spouses in Judaism?

texts: How does Judaism regard emotional abuse in a marriage?


texts: Rav Eytan Feiner mentioned that the Baal Haturim wrote his commentary on Chumash in one night as a gift for his father. Although there are noting the commentary being written in one night, are there any sources saying this was written for his father? (And why?)


texts: Torah reading on shabbos and going out to finish davening

texts: There have been times on Shabbos that I have been still davening when the tzibbur starts Krias Hatorah. Is it halachically correct to go outside of the place where they're reading to a more quiet place in the synagogue and finish up ?


texts: How do we know that word of the torah has been kept the same over generations?

texts: Can we guarantee this text has not been significantly altered in any way? What is the evidence which supports its preservation?


texts: Reasons for scattering Talmudic subjects over different Masechtot

texts:
It is easy to criticize the Rabbinical sources for inconsistency, as I did many times, but I would truly like to find a plausible and reasonable explanation for a certain trend in the Talmud based on my current learning.

Masechet Succah is dedicated to the Mitzvah of sitting in Succah (and 4 Minim). One would expect the subject to be covered from all possible angles. However, a very important Braytah and a whole discussion around it is brought in Masechet Erchin (3b) instead:

  .הכל חייבין בסוכה: כהנים לוים וישראלים
  A Baraita teaches: Everyone is obligated in the mitzva of Succah, including priests, Levites, and Israelites.

This passage discusses the obligation of Cohanim and Leviim in sitting in Succah (there's no such discussion in Masechet Succah). I understand completely, that the Baraitah is a part of a series of statements starting with "Everybody/Everything..." but that alone seems to be a bad reason to group Halachic topics if one wants to understand the Halachah as opposed to merely memorizing it. (This method of arranging discussion By-The-Way is worth a question on its own).

The Beraytah was clearly known to the editors of the Talmud, and nevertheless, they decided to put it in Erchin and not Succah (there's also a viable option of copying the passage several times).

Please help me to find a reasonable explanation of how the placement of this Beraytah in Erchin instead of Succah helps to understand the topic of sitting in Succah?

Please:

Do not comment "that's the way they did it back then" as we hold the Talmud eternal.
Do not comment "there are tens of other examples" as it does not help in the understanding of the phenomenon
Do not comment "the purpose of learning Torah is to merely engage in reading/murmuring Talmudic passages", as this question exclusively addresses the goal of understanding the Halachah
Do not comment "it proves one should be proficient in the whole Sha"S" as it is just a huge drawback caused by a decision to scatter the subjects over the Talmud

Thank you.


texts: Can external actions reduce my "reward" for giving charity?

texts:
The Rambam lists 8 levels of giving charity, saying one is better than the next. I am assuming that there is some greater advantage to performing this mitzvah on a "higher" level, an idea which I will call "reward" even without knowing exactly what that reward is.
In a hypothetical case, I give without knowing to whom I gave and the recipient does not know me. In a year, the middle man who effected the transfer of charity introduces us and says "Hey Fred, this is the guy who donated that car to you." Does that middle man's statement "lower" the level of my donation and the resultant "reward" or is this only about my knowledge at the moment of donation?
What if I know that a person is of a group that will receive from my donation but I don't know if that specific person will receive my specific donation from among a pooled group? Would a shul dinner celebrating donors by name, with testimonials by named recipients be lowering the reward value?
Can I seek out, at any point, knowledge of who the recipient is after some sort of statute of limitations runs out (there is actually a practical case based on this possibility, but not a currently real case)? Or will my looking and/or finding out somehow compromise the "reward" even well after the fact?


texts: What does R' Shimon mean when he "Expounds the reason of a verse"?

texts:
There is a known argument In Kiddushin and other places where it says that R' Shimon "expounds [for Halachic purposes] the reason of a verse" (דרש טעמא דקרא).

What does this mean? Does it mean that he would (Ch"v) change the Halacha if the reason behind the Halacha doesn't make sense?

Would he not keep Shabbos (Ch"v) because it's "not hard work to turn on a switch"?


texts: For karpas at the seder, one is supposed to eat a food on which the blessing "borei pri ha'adama" is made.  However, many of the most commonly used food items for karpas (e.g. parsley, raw onion, raw potato) arguably might not fall into this category.  Wouldn't we all be better off using bananas?


texts:
Tzimtzum is a term said to be used in the teaching of Isaac Luria. It claims that God began the process of creation by "contracting" his infinite light in order to allow for a "conceptual space" in which finite and seemingly independent realms could exist. (Note that many interpretations of what the Tzimtzum is exists. See here)

Where, if he did at all, does the Ramchal give his interpretation of the Tzimtzum? I've come up empty with a Google Search.


texts: Whats the source for taking 3 separate sips before gulping a drink down?


texts: Someone from Chutz Laaretz cooking for Israeli on the second day of Yom Tov

texts:
When I was writing this (PTIJ) answer, I assumed that someone from outside Israel can't cook for someone from Israel on the second day of Yom Tov.  I didn't realize until afterwards that I couldn't think of a source and wasn't sure if it's true.

Was I correct?  Or was I inadvertently making it up?

(Maybe someone who's not obligated in this particular day doesn't count as לכם?)


texts: Wearing a hat has become so widespread in the orthodox community but what is it’s origin? Is it based off of anything from the Torah or Chazal? How old is the custom to wear a hat? And when did it become so widespread?


texts: Is there a Jewish source for Chanuka gifts?


texts: Pray hurriedly as soon as time comes for mincha/maariv arrives or wait but pray with more kavanah

texts:
Suppose one works in a non-Jewish office environment with rooms that can be used for prayer.

Should one wait till one arrives at home and pray Mincha there at leisure or do it at work earlier when the preferred time arrives but hurriedly?

Also, one may not arrive home before sunset, and in those cases, end up missing Mincha entirely.


texts:
The purpose of mitzvot (Jewish commandments) is to connect with God so I tried to connect with Him on Facebook but didn't find Him. Can anyone help?

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


texts: Can a book with ancient text really be copyright?

texts:
Pick up your local chumash, siddur or gemara. Open it to the front page. There it is, the dreaded ©.

But to me that seems quite odd. Can the text of the actual davening or talmud really be copyrighted? If anything it perhaps should be copyrighted by the original authors, and not by some modern day company that happened to reprint it.

But... I really don't know: So, do these copyrights only apply to the layout and typography, or is there any real basis to them? If I wanted to publish a siddur today, and pulled out an Artscroll siddur for reference, would that be wrong?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: Moving a sefer torah - requirement to read three times

texts:
Rema Orach Chaim 135:1 permits one to move a sefer torah to be used in a jail as long as it placed there a day or two before it is used.

I have a recollection of a custom to require a plan to read from a sefer torah at least three times in a new 'temporary' location (e.g. a shivah house) in order to allow it to be moved there.

Does such a custom exist, and what is its source?


texts:
Apparently, there's a prohibition against making noise on Shabbos. See Shabbos 18a:

  אבל אין נותנין חטין לתוך הריחים של מים אלא בכדי שיטחנו מבעוד יום מאי
  טעמא אמר רבה מפני שמשמעת קול

  But wheat may not be placed in a water-mill unless it can be ground
  when it is still [Fri]day. What is the reason? Rabbah answered, Because it
  makes a noise.

(Soncino translation)

What is this all about?

Why is making noise forbidden?
What kinds of noise are forbidden?


texts: Reconciling the Torah and history regarding the Jews' response to reward and punishment

texts:
How do we reconcile the Torah's viewpoint that punishments make Jews better with what we see that punishments push Jews away (and rewards make Jews better)?

The Gemara says that Mashiach will come if the Jews are all righteous or all wicked.

The Gemara asks how could Mashiach come if the generation is all evil, so the Gemara says that Hashem will place a leader over the Jews similar to Haman, and the Jews will all do Teshiva like we did in the time of the Megilla, and we will merit the redemption.

Moreover (in a more general way), we see that Hashem promises to bring punishments on the Jews if they disobey. These punishments are there to help the Jews do Teshuva. These two points show that according to the Torah, Bad times for the Jews leads to Teshuva.

Yet, in our time we see the opposite happening. When times went bad for the Jews (in the times of the Czar, Stalin, and Hitler), Jews went progressively worse. Jews were generally religious until the late 1800s. In Russia, as a result of the oppression, many Jews became Communists and many converted altogether. When Stalin came, many Jews who still stayed religious left Judaism (they didn't do Teshuva, they just left out of fear). When Jews came to America (and were in general poor and were at least somewhat oppressed), they stopped being religious to work on Shabbos.

Moreover (and especially) after the Holocaust, most survivors stopped being religious completely (if G-d exists, where was He when I was in .... ??!!)

However, lately we started seeing another pattern. As Jews started feeling better, they stated being religious. After the victory of the six-day war, many people started coming back to Judaism. After Jews (in general) became more financially settled, people started coming back to religion.


texts: Where is the Sambatyon? Is there really a river somewhere that throws stones all week and rests on Shabbos?


texts: When the Torah is taken out and is being carried around songs are being sung. I would like to know which songs exist for this part of the service and where I could find traditional tunes for those songs.


texts: Yitzchak as an Olah Temima - Yes to Egypt - No to Shifcha?

texts:
Yitzchak and Rivka waited many years to have kids, until they davened.
The Medrash is quoted  saying that Yitzchak didn’t take a Shifcha - maidservant-  like Avraham did (Hagar) because he knew that he was an Olah Temima (from being brought up on the Akeidah). Thus because of that he couldn’t take a shifcha . I dont know why that should be a reason not to be allowed to take a shifcha - I’ve looked around , no answers. This Medrash is quoted in earlier seforim, see this sefer Divrei Shmuel  (ספר דברי שמואל מאת הרב שמואל זנוויל  בן חנוך מלובלין) for one such example:

So, seemingly Yitzchak was aware he was an Olah Temima.
Yet later in the parsha, when the famine came, Hashem comes to Yitzchak and tells him, “dont go down to Mitzrayim, because you are an Olah Temima” (see rashi).
Which is it? Was Yitzchak independently aware of the fact that he was an Olah Temima? Why did Yitzchak know on his own that he couldn’t take a shifcha due to being an Olah Temima , yet he didnt know that he couldn’t go out of eretz yisroel, because of him being an Olah Temima.
Both the Be’er Yitzchak and the Re’em explain that the prohibition for Yitzchak, as an Olah Temima to leave the land of Israel is because the Land had the category of an Azara - the sanctum of the Temple, where it is prohibited to take out Kodshei  Kedoshim, and if you were to remove the Olah, it would become invalid.
To buttress the question further, why would Yitzchak independently rule out taking a Shifcha due to being an Olah Temima, despite there being no internal halachic reason vis a vis being an Olah Temima. Yet not rule going down to Egypt. Seemingly not taking into account his being an Olah Temima, thus necessitating G-d himself to pre-empt Yitzchak going down.
What is the reason to be distinguish between these two situations?
Was Yitzchak aware of being an Olah Temima or not?


texts: I am in high school and in the morning my principal makes announcements before אשרי at the end of שחרית. The announcements often have absolutely nothing to do with davening. For example, he will tell us the scores of a game that the school’s basketball team played recently. I know there is no halachik issue of hefsek at this point in davening, but it still doesn’t seem right to interrupt שחרית to tell us this information. In elementary school, I don't thinks the announcements were as unrelated to davening as they are now, but they were also given before אשרי, which leads me to believe that it is accepted to do this. Why?


texts:
Do the breadcrumbs on mozzarella sticks require that you wash or at least say mezonot or do we say that it's only used as a cooking agent and therefore you would make a shehakol on the cheese?

Is there a difference if the sticks are fried or baked?


texts: Can the word Cushi be used for non-blacks?

texts:
I came across an argument that the word Cushi can be used for both non-blacks and gentiles. They argued that Moses married a Cushi, yet Moses' wife, according to Rashi, was not actually black. Therefore, the word Cushi can be used to refer to those who are not actually black and, in extension, can be used to refer to gentiles in general.
I wasn't so sure what to make of this. Is this interpretation far-fetched? Are there examples of the word Cushi being used to refer to those without dark-skin in traditional sources (Talmud, Midrashim, etc.)?


texts:
There is a custom to let the area of hair above one's ear grow long this is manifest in varying degrees, from small, barely noticeable locks behind the ears, to long, curled locks that come down below the shoulders.

I am looking for sources for this custom in general, and for its varied manifestations. I am not looking for mentions of the minhag, but for reasons forit. I will upvote any answer that explains why side locks are grown, and any answer that explains why they are grown in a specific way in certain communities.


texts: What prayers are a non Jew obligated to pray?

texts: Can a non Jew recite whatever prayer they see fit or can we say the Shema and Amidah.


texts: Is it correct to say that in the Jewish tradition the honorary title "Maràn" has never been used to refer to HaShem?

texts:
I am an Italian gentile believer in HaShem, who engages in the observance of the noahide precepts, as commanded by the Creator in the Torah.

In the numerous debates I have with my catholic christian friends, a definite contrast emerged on whether Jesus the Nazarene was seen also by his first followers as the incarnation of the Creator. I pointed out to them that the first Hebrew disciples of Jesus called him "Maràn", as attested in the expression, also present in the New Testament, "Maranatha", which can be read Marana tha ("come, our Mar") or Maràn atha ("Our Mar has come.) Now, Christian exegesis translates Maran with" Our Lord”, and believes that this is a divine title, in which the" Lord "we are talking about is HaShem; this interpretation is conditioned by the fact that the Divine Tetragrammaton YH ** has been rendered, in the Greek translation of the Tanakh known as "The Seventy", with the Greek expression "o κύριος", which means "The Lord", confirming the Hebrew use of substituting, in the recitation, the predicted (and forbidden) pronunciation of YH ** with the word "Adonai".

My christian friends are fully convinced of the correctness of this interpretation of "Maràn", but I have countered by referring to the millennial Jewish tradition, in which Maràn has the meaning of "Our Master", and indicates an honorary title attributed to rabbis of particular authority, such as the case of Rabbi Yosef Karo, the editor of Shulchan Arukh, and as is still the practice today in the Haredi community (see the example of the late Rabbi Ovadia Yosef). Moreover, if it is true that the Aramaic mar also means lord, it is also true that, as in all the languages of the world, even in Aramaic and Hebrew the word lord is also used for human beings endowed with particular authority, not only for the Creator, and this is amply attested by the sources.

Therefore, I told my friends that It does not seem illogical to think that the first followers of Jesus, who according to the same Christian sources were all Jews and observed the Torah, at least the written one, saw in the Nazarene the Messiah announced by the scriptures but NOT the incarnation of HaShem, attributing to their guide the epithet of "Our Master", and that the divinization of Jesus happened because of the pagan-Hellenistic influences brought  by the apostate of Torah Paul of Tarsus and his followers of gentile origin. My Christian friends have very attached to my opinion, but patience ...

Is my approach correct, or are there examples in Jewish sources of a use of the Maran title to refer to HaShem?


texts:
Who knows two hundred sixty-two (262)?
Please cite/link your sources, if possible.
At some point between twenty-four hours and a few days from now, I will:

Vote up all interesting, relevant answers.

Accept the "best" answer.

Move on to the next number.

I, for one, don't mind that these are taking a little longer these days.


texts:
I have recently started a Ma'aser account - a separate bank account that I transfer 10% of any income into and is readily available for giving to Tzedaka and I now use to give instead of coming direct from my main account.  The idea is that I want to be more exacting with Ma'aser and this will help me keep track so I don't give too little.

Being more exacting, I also want to ensure that I don't give too much as well so I am now questioning some smaller "donations".  One in particular is that our Mikveh charges 2 dollars per use.  The money goes either to upkeep of the Mikveh or the shul in general, but is technically something that I'm paying for the service of using the Mikveh.

Is that something I could deduct from my Ma'aser account?  I would appreciate if somebody could cite a source that says whether Tzedaka can be counted towards Ma'aser if somebody receives a benefit - and further what if that benefit is the performance of a Mitzvah (i.e. going to a Mikveh).

Thank you,
Chaim


texts:
Certain practices such as learning halachot daily or reciting ashrei three times a day are supposed to guarantee a person a place in olam haba. How exactly does this work? Can a person be an evil sinner but perform one of these charms and magically be absolved of the sins? Why would that be the case?

Is it more of a descriptive thing [ie anyone who would set aside time daily to study a halacha is the kind of person who has her priorities straight and the probability of her making it to heaven is really really good]? If this is the case, why were certain acts chosen over others [seems random]?


texts: Shalom Aleichem of Kiddush Levanah to a Kattan

texts:
In most aspects of Halachah a Kattan is out of the realm of the Mitzvos.

As for the Minhag of saying Shalom Aleichem during Kiddush Levanah I was wondering whether there is any preference to say it to an adult. Since a Kattan doesn't "do" or "accomplish" ritual factors it would be akin to greeting a lamppost or being a human whom we care for he is no different from any adult.
Or, perhaps it would depend on which reason given by SimchasTorah we'd go by.

Being that there is no great or serious ramifications one way or the other, I'd be happy with whatever can be brought to the table, be it anecdotes, Svaros, insults, sources etc.


texts:
"Mitzvah gedola le'heyos be'simcha..." many of us have heard this. I am wondering if there is an actual mitzvah to be be'simcha? (I am looking for sourced comments and not just idea's).
I know that simcha is not counted as a mitzvah by the Rishonim, but I think the question still stands.
I have heard that the Chasam Sofer (in parshas VaYechi) says that it is a mitzvah deoraysah and explains why the Rishonim don't count it, but I couldn't find it.


texts: "Famous" Jewish painting "The Talmud" pedigree

texts:
I have a painting I inherited from my grandparents that I have seen reproduced elsewhere by seemingly other artists, with some variations. The scene depicts a number of rabbis/scholars around a table in a Beis Medrash arguing over some text. I'll post an example below.

This has intrigued me for some time. Does anyone know the original source of this painting? Who the original artist was? What the background of this painting is?


texts: Is oral intercourse permitted according to halacha?

texts: What has the halacha have to say about a husband and wife sharing oral intercourse (in either direction)?


texts: Source for story of how Lubavitcher Rebbe returned a letter with all the "I"s circled

texts:
I have heard the following story, where the "sage" in question was the Lubavitcher Rebbe, and am trying to track down a more authoritative source. So far the only written reference I have been able to find is on Rabbi Sacks's website, who doesn't provide identification:

Many years ago I heard a wonderful story about a great Jewish sage. Someone had written him a letter on the following lines. “I am in a state of deep depression. I wake up each morning dreading the day ahead. I find that nothing lifts the clouds of gloom. I try various distractions but nothing seems to work. I pray, but inspiration does not come. I need the rabbi’s help and advice.”
The rabbi sent him a brilliant reply without using a single word. He
simply circled the first word of each sentence of the letter and sent
it back. The word was “I.”
The True Path to Inner Happiness

Is there a source for this story? If it was a letter from the Lubavticher Rebbe, is there a copy of the letter in question?


texts: Explain the combination of verses sung when the kallah first appears

texts:
At many weddings that I have attended when the kallah (bride) first walks into the reception room, the band plays / people sing a tune that combines two apparently unrelated verses:

It starts with the verse from Devarim 33:5:

  ויהי בישורון מלך בהתאסף ראשי עם יחד שבטי ישראל

and is followed by a compilation from Yirmiyahu 33:10-11.

  עוד ישמע בערי יהודה ובחזצות ירושלים קול ששון וקול שמחה קול חתן וקול
  כלה

I can see the relationship of the Yirmiyahu verse as it mentions the bride and groom. But, what is the connection of the bride to the Devarim verse? And what is the relationship of the Devarim verse to the Yirmiyahu verse?


texts:
Who is the author of the marks dividing Parashios  into seven aliyos found today in almost all chumashim?

Notes: The halacha (Mishna in Megillah 21a, Shulchan Aruch OC 135) prescribes that 7 people should be called up to read from the Torah on Shabbos. Today, almost all chumashim have marks to show where each aliyah begins and ends (i.e. sheini, shloshi etc). While there are slight differences between chumashim (such as Koren and Artscroll), there is general uniformity among the chumashim printed in the past few centuries. I understand there are exceptions (such as the Yemenite Taj) that follow a different order.


texts: Translating and explaining Aramaic stipulations for an oath

texts:
Here is an example of the complexities of Hilchos Shvuos, excerpted from an actual sworn oath:

What does the above mean? Please translate and explain each expression.


texts: Non-born-Jew Atheists without any Jewish belief or custom, while having Jewish self-identity for any reason. Is this accepted as Jew?

texts: For example, people who discover to have Jewish descent and begin feeling themselves as being Jewish as well, because the feeling of "brotherhood" towards other Jews is strong. Is it a Jew, semi-Jew, absolutely not a Jew or is there a specific term for it?


texts: Difference between הנאה for doing a service for free and for lending an object for free

texts:
I am learning the Mishnayot of Masechet Nedarim and I came across an apparent contradiction that I cannot quite wrap my head around. The seifa of the first mishna in the fourth perek mentions that a person (we'll call him Reuven) who has made a neder not to benefit from his neighbor (Shimon)'s food cannot borrow even a non-food-related tool for free if it is the type of tool which would normally be rented. The Rav Bartenura explains based on the Gemara that the reason is because Reuven could use the money that he saves by not paying to rent the item to buy food and he is therefore benefiting food-wise from Shimon.

Fine. So far I understand.

Now, the next couple of mishnayot discuss the kinds of services that Shimon can do for Reuven if Reuven made a neder not to get any הנאה from Shimon at all. Among these things are certain services that definitely save Reuven money. For example, Shimon may pay Reuven's מחצית השקל (since the money goes to the גזבר rather than to Reuven), or he may settle Reuven's debts (similar reasoning), or he may provide food for Reuven's wife (similar reasoning).

My question is, what's the difference between the first case where Reuven is not allowed to indirectly get הנאה from Shimon and the second case where (at least to me) it seems like the הנאה is much more direct, but is still permitted?


texts:
Every motzaei Shabbat before ma'ariv, I have the custom to sing Tehillim 144 and Tehillim 67. However, the first passuk (verse) always confounds me:

  לְדָוִד:  בָּרוּךְ יְהוָה, צוּרִי--    הַמְלַמֵּד יָדַי לַקְרָב;
  אֶצְבְּעוֹתַי,    לַמִּלְחָמָה.
  -Mechon-Mamre

My free translation:

  By David: Blessed is Hashem Tzuri, he who teaches my hands in battle, my fingers in war.
  (emphasis mine)

Why does David mention his fingers?

I have thus-far only checked the Soncino Tehillim, whose brief note adds little understanding to the passuk.


texts: May a Jew be driven somewhere by a Gentile on Yom Tov? If so, what are the conditions which would allow this to be possible?


texts: If cleaned between meals can the same knife be used for cold dairy and cold meat items?

texts: If one thoroughly washes a knife between meals can the same knife be used to cut cold meat items and cold dairy items?


texts:
For Birkat Hatora, writing is as speaking (SA OC 47,3): it is not allowed to write Divre Tora before Birkat Hatora.

If someone ask you a question when you are davening, can you write
an answer or is it a prohibited interruption as speaking?
If someone want your signing for some reason, can you sign of is it an interruption as speaking, or is it a simple automatic movement of the hand?

Writing is not the same "instrument" than speaking which is used  in Tefila, so the interruption is less perceptible. If we were praying by writing, to write something else would be surely an interruption.

May be that speaking and writing are equivalent from one  point of view: they  are not Devarim Shebalev, they are  externalization of the thinking which originate from  heart (Devarim Shebalev).

One a other hand, as it is possible to think somewhat else when in middle of  prayer, it is possible to read an book in middle of prayer,  and to enlight a statement on the book. It is also possible to write "Yes, No, Perhaps". So writing does not interrupt the flux of the speak.

One other side of the question is,  following Rabenu Tam (Tosfot, Brachot 21b) who stated that without action of speaking, if you are hearing Kadish and Kedusha in middle of your prayer, it is an interruption because Shomea Keone. When you are writing, despite that you are not affiliated to an objective speaking, you are are affiliated to a speaking equivalent,  and the lack of technical obstruction of the tfila speaking doesn't lead to a leniency.

I search an answer with a bit of moisture of lomdut.


texts: What's the point of a haftorah for Miketz if it's always Shabbat Chanukah?

texts: I have heard that parshat Miketz always falls out on Shabbat Chanukah. If that's the case, why do chumashim print a haftorah for Miketz in addition to the one for Shabbat Chanukah? Should the Chanukah one be the only one?


texts: Who is Zevadyah, and why is he mentioned at the end of Hallel?

texts:
On Rosh Chodesh, after Hallel, there is the following:

:זְבַדְיָה יִשְׁמְרֵנִי וִיחַיֵּנִי, כֵּן רָצוֹן מִלְּֿפָנֶיךָ, אֱלֹהִים חַיִּים וּמֶלֶךְ עוֹלָם אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי, אָמֵן
May Zevadyah protect me and grant me life. So may it be Your will, living God and eternal King, in whose hand is the soul of every living being, Amen.1

Who is Zevadyah? Why are we asking him to protect us and grant us life?
What is the source for this passage?
Interestingly enough it is not Chabad custom to recite this verse, despite its inclusion in the siddur.

1 Siddur Tehillat Hashem, Annotated English Edition, p. 312


texts: What is the best way to start the conversion (Orthodox) process?

texts:
Should I call a synagogue and make an appointment with the Rabbi and explain that I am interested in converting? Should I call multiple synagogues?

Are there classes for people who are interested in converting? Can you start prior to being able to be shomer shabbat (I live to far from the closest Sephardic Synagogue but would like to eventually relocate so I am able to do so.) I would like to get a feel for the community before relocating.

Should I mention that I know Hebrew and I have Jewish ancestry (paternal grandfather)? Does it matter?

How will I know if my conversion will be accepted by the Rabbinate in Israel?


texts: Does an Ir Miklat citizen man have property?

texts:
Can (does) one who has murdered and must go to a refuge city own property there?

Specifically real estate, this would make a difference regarding his obligation to come to the temple three times a year. Although he is exempt from doing any Mitzvah which would require him to taking leave of the city, according to the Talmud (Rebbi Ami, Pesachim 8b) if one does not have property he is exempt from the pilgrimage.

I can see two sides to this. Perhaps this is another reason he is exempt, since he cannot own land, or perhaps he is required to appoint a proxy of sorts (and then this is also a broader question of appointing a proxy for other obligations he cannot leave for per Mishnah Makos 2:7 and Rozteach 7:8 but - why shouldn’t he be able to do good from behind bars, if he can?).


texts: Maasar that was set aside, and then stolen

texts:
If a person sets aside his Maasar in a seperate account, which was then stolen, or the bank folded and now it is worthless, does he have an obligation to replenish this account, or once set aside he fulfilled his obligation?

connected to Is the Mitzvah of Tzedakah fulfilled in a fraud?


texts: Problems with the kashrut of todays machine matzot

texts:
I read a disturbing article by Rav Menahem Eizenberg in Techumin (26, page 123). The one of the many issues raised in the article is that the hechser for machine mazah does not apply to today's machines which are very different that those delineated in halacha. Specifically, today's matzas are baked for two minutes on a conveyer belt that begins on a very low temperature (Hand matzot are baked in a very hot oven for 15-30 seconds). This process he claims, and goes on to prove quite well in my opinion, causes the matzots to be chametz beyond reasonable doubt. Tchumin has another article, which is a letter of endorsement of this article from Rav B"Z Yaakov Vasner who basically says: machine matzah is chametz.
So my question is, do you know of any literature on the subject (this was written over 15 years ago). Do you know any other opinions that argue this case.

Here is the full article:
http://www.zomet.org.il/?CategoryID=257&ArticleID=321&Page=1

Here is an insufficient response i found:
http://www.zomet.org.il/?CategoryID=257&ArticleID=322&Page=1

I spoke to Rav Machpood* last night. He thinks that the fact that the matzot are in the oven the whole time is enough. but if you look in the article I think he shows that that is an insufficient argument.

[*] A very big rabbi in the Kashrut sector in Israel: http://he.wikipedia.org/wiki/%D7%A9%D7%9C%D7%9E%D7%94_%D7%9E%D7%97%D7%A4%D7%95%D7%93


texts: Do you need a separate instance of coach gavra for each hand?

texts:
For acts such as washing the hands in the morning, before eating bread or mayim acharonim, the use of coach gavra (human force) is required.

Is it enough to utilize a single coach gavra for both hands or does each hand need its own coach gavra?

An application of this would arise when using the faucet - do you open (and close) the faucet 3 times (each opening for both hands) or 6 times (each opening for each hand).


texts: Relationship between *segulah* and violet color

texts:
We have a tradition, very often used in drush, that words deriving from the same root are really manifestations of the same idea in different facets.

In this context, what is the relationship between the words segulah (not sure of a good translation, means usually some kabbalistic custom) and segol (violet)? In the same vein, the word is used to mean "unique" in Shemos 19:5. What is the connection between these and the vowel segol?


texts:
This week's portion, Naso, includes the priestly blessing, which concludes with, "[May God] give you peace", and notes that God allows His Name to be erased for the sake of peace between husband and wife.

Peace is of paramount importance in Judaism.  As the psalmist says: "Bakesh shalom verodfehu -- Seek peace and pursue it." [Ps 34:15]

In the Kaddish, we ask God two things:

  Yehe shlama rabba min shemaya, ve-hayyim.  -- May God grant abundant peace from heaven, and life.

Life is second to peace, and almost an afterthought.

But how far are we supposed to go in the pursuit of peace?  It always struck me that Dayenu, which we sing at the seder table, begins with "If God had freed us from Egypt but had not, [etc.], it would have been enough."  One would think there should be a line before that one saying, "If God had kept us alive but had not freed us from Egypt, it would have been enough."  But that line is not there!  Is Dayenu telling us implicitly "Give me liberty or give me death."?

In the three ancient revolts against foreign invaders (Greeks in the first case, Romans in the other two), the rabbis counseled against revolting.  But that was due to their estimate of our chances for success, not their concern about keeping the peace.

So, does Judaism say "Give me liberty or give me death."?  How far must we go in the pursuit of peace?  Is this discussed anywhere?


texts: Why did Efron have such an extreme change of heart?

texts:
When Avram wanted to buy the field that belonged to Efron, Efron said I want to give it to you  for free, then after Avram said that I wanted to pay for it Efron charged him a ridiculous price for it.

Why did Efron make such an extreme change?


texts:
Today's popular view of angels is that they are supernatural beings with various powers.

But the Biblical word מַלְאָךְ, mal'ak, can simply mean "messenger" or "agent", and it is translated as such in many verses.
In fact, in most places where the word is usually translated as "angel", it would make as much sense to use either of those other words.

These messengers could be considered as ad hoc prophets delivering a simple message.

Are there any instances where an angel was required to be something more than simply a human being chosen to represent, or chosen to deliver a message from, the Lord?


texts: Why do we don a tallit before laying tefillin?

texts:
When it comes to determining the order in which different things happen, there are often rules. According to Zevachim 89a, there are two rules in particular:

That which occurs more frequently takes precedence (כל התדיר מחברו קודם את חברו);
That which is more sacred takes precedence (כל המקודש מחברו קודם את חברו).

When it comes to the relative order of tallit and tefillin every morning, the rule is that one puts on the tallit and only then puts on the tefillin. This is because the tallit is put on every morning, while the tefillin is only worn on non-festive weekdays. In the words of the Kitzur Shulchan Arukh (10:2):

  והא דמקדימין את הציצית לתפילין, משום שמצוות ציצית תדירה יותר, שנוהגת
  בין בחול, בין בשבת ויום טוב, ומצות תפילין אינה נוהגת אלא בחול, וקימא
  לן תדיר ושאינו תדיר, תדיר קודם

  The reason that we precede the tefillin with the tzitzit is because
  the tzitzit are worn more frequently, since they are used by weekdays,
  shabbatot and festivals, while tefillin are only used on [non-festive]
  weekdays. We have a principle that when one thing is more frequent
  than another, the frequent takes precedence.

However, the Shulchan Arukh also explicitly states (Orach Chayim 25:1) that we put on tefillin after the tallit because of the principle that we should ascend in holiness (מעלין בקודש), which indicates that while the mitzva of tzitzit might be more frequently observed than the mitzva of tefillin, tefillin have greater sanctity.

So, why do we apply rule 1), that an object used more frequently than another takes precedence over it and not rule 2), that the object with greater sanctity takes precedence? Cannot rule 2) be used in order to prioritise tefillin over tzitzit?


texts: Continuing a meal once chametz is prohibited

texts:
One starts a bread meal on the morning of erev pesach. One finishes eating all of the bread (and removes all crumbs etc.) before the end of the day's fourth hour, but wants to continue the meal by eating food which is kasher le-pesach after that time.
Would one need to make blessings on the food which he is now eating?
Shulchan Aruch Orach Chaim 177:1 rules that foods which are eaten as part of a meal to accompany the bread (even if not actually eaten with the bread) do not need their own blessing, as the hamotzi exempts them.
But in this case, you are not allowed to eat the bread any more, so maybe these foods can no longer be considered to be "accompanying" the bread, in which they case they would need their own blessings?


texts: Brushing teeth on Yom Tov with a dry toothbrush

texts:
According to Kosher Innovations hilchos shabbos presents four obstacles* to brushing teeth:

  Sechitah: Squeezing liquid out of a solid in which it was absorbed is prohibited on Shabbos. When wet, densely packed nylon bristles of a
  regular toothbrush are pressed against the teeth, many poskim consider
  it is as if the water is squeezed out of the bristles and forbid using
  a wet toothbrush. The rubber bristles of the Shabbos Toothbrush™ are
  far enough apart that it is obvious that liquid does not get absorbed
  into the bristles and is not squeezed out Shabbos Toothbrush's soft
  rubber "bristles"

  Chavalah: Causing oneself to bleed on Shabbos is prohibited. Sharp nylon bristles of a regular toothbrush can cause gums to bleed. The
  soft rounded rubber bristles of the Shabbos Toothbrush™ do not cause
  bleeding. In the extremely rare case that very sensitive gums bleed
  even with the Shabbos Toothbrush™, consult your local Rabbi and see
  your dentist!

  Memareach: Spreading a cream or ointment onto an object used as an
  applicator to the body is prohibited on Shabbos. Therefore, most
  poskim prohibit use of regular toothpaste or gel applied to any
  toothbrush. Kosher Innovations™  Shabbos Toothwash™ is a concentrated
  liquid and this prohibition does not apply. We do not recommend using
  the Shabbos Toothbrush™ with any product other than Kosher Innovations
  Shabbos Toothwash™ Also, the Shabbos Toothwash™ is certified kosher by
  the OU.

  Uvdin D'Chol: If a regular activity involves something that one may not do on Shabbos, that activity will be classified as a “weekday
  activity”. For some poskim who permit the use of a regular toothbrush
  without toothpaste this prohibition would apply to using one's weekday
  toothbrush and they require a separate and even distinctive toothbrush
  for Shabbos.  The Kosher Innovations Shabbos Toothbrush™ was designed
  specifically for Shabbos and not for weekday use, eliminating the
  issue of Uvdin D'Chol according to all poskim.

According to a list found here, Sechitah (whether a Tolda of Dush or Melabain) and Memachaik (a rabbinic prohibition based on Memareach) are forbidden on Yom Tov, while Chavalah (a Tolda of Shochet) and is permitted.

If one has a unique toothbrush set aside for Yom Tov (to avoid an Uvda D'Chol) and does neither wet the toothbrush (to avoid Sechitah) nor apply toothpaste (to avoid Memareach), it would seem that the sole act of brushing the teeth with a standard toothbrush (even if it causes bleeding) would be permitted on Yom Tov.

However, I have never seen or heard this stated explicitly. Neither has R' Yakov Farkas, a Wiznitzer Dayan in Montreal, but he could also not think of a reason it would be prohibited.

Any sources?

* They mistakenly call Memareach and Uvda D'Chol – which are rabbinic prohibitions – "categories of prohibited melacha".


texts: Understanding a qal vechomer in the Mishna

texts:
This is a fairly long-handled question, but it boils down to a desire to understand R' Shimon's qal vechomer in the Mishna, Negaim 10:2. Usually, for a qal vechomer to work, there needs to be a relationship of some description between its different components, and an indication that one half of the equation is more severe than the other. The following is the background to his qal vechomer and the qal vechomer itself:

In the Mishna, Negaim 10:2, R' Shimon produces a qal vechomer in order to make a point: that when it comes to tzara'at in the beard or on the head (נתק), thin, yellow hairs are an indicator of impurity only if the blemish predates it. His proof relies on the fact that in regular skin blemishes (בהרות), white hairs are only an indicator of impurity if they are preceded by the blemish. The technical term for this is הפוך: that the blemish "turned" the hair white.

In producing a qal vechomer, R' Shimon relies on a key difference between the baheret (the skin blemish) and the neteq (the blemish in the beard/head): when it comes to a skin blemish, while white hairs are a sign of impurity, there is no type of hair that can serve as a sign of purity - in other words, the presence of two white hairs is enough to render the skin blemish impure, regardless of how many black hairs there are. When it comes to a blemish on the beard or head, the presence of black or red hairs will purify the blemish, regardless of how many thin, yellow hairs there are.

His qal vechomer is as follows: Just as the white hair (in a skin blemish), which cannot be redeemed by any other hair (ie: cannot be negated by the presence of a black hair and made clean) is only impure if it was turned white by the blemish, then how much moreso should a thin, yellow hair (in a head/beard blemish), which is redeemed by other hair (ie: is negated by the presence of black or red hairs and made clean), only be considered impure if it was turned thin and yellow by the blemish!

In his lashon, "מה אם שער לבן שאין שער אחר מציל מידו אינו מטמא אלא הפוך, שער צהֹב דק ששער אחר מציל מידו אינו דין שלא יטמא אלא הפוך".

I do not understand what could possibly be the relationship between a hair's being changed by the blemish rather than predating it, and its being "saved", so to speak, by other hairs (ie: negated by their presence and made clean). Furthermore, I do not understand why one of these cases should necessarily be more stringent than the other. Is the skin blemish more stringent because no amount of black hair can purify it? Or is the head/beard blemish more stringent because black and red hair can purify it?

If somebody understands this qal vechomer and how it serves as a proof, I would appreciate an explanation. (I would also appreciate any reference to mefarshim who either explain it or find it problematic.)


texts: Definiton of Selicha in Tanakh vs. Rabbinic Interpretation

texts:
As is par for the course this time of year I'm thinking a lot about the idea of "selicha", coming right off the tails of Yom Kippur and selichot. I'm conflicted about the idea of forgiveness/atonement as it's explained in the Talmud (that it wipes away sins and could even become a mitzvah) as I'm not sure if I even see that as an ideal. But I'm even more curious about the actual definition of the word סלח as it's used in prayer/Talmud vs. in Tanakh. A lot of the text and ideas of "atonement" in prayer come from 2 main sources:
(1) The Golden Calf - this is the source for וַיַּעֲבֹ֨ר יְהוָ֥ה ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒  (including the use of the 13 Attributes of Faith in prayer)
(2) The spies -- this is the source for וַיֹּ֣אמֶר יְהוָ֔ה סָלַ֖חְתִּי כִּדְבָרֶֽךָ׃
However, if we look at these stories we see that in the Golden Calf, the version of "forgiveness" that God gives the Jews who sinned with the Golden Calf is simply that He doesn't wipe out the Jewish people and start anew with Moshe. However, this comes after Moshe had already had 3000 people killed for sinning against God (See: Exodus 32:26). This isn't some beautiful "forgiveness" as we want to think of it. This is after taking retribution, God not killing everybody.
Similarly, in the story of the spies, God's "forgiveness" that he refers to in "salachti" is that He doesn't kill every Jew. Rather, He wipes them out slowly but surely in the desert over 40 years and nobody can enter the land of Israel.
This stands in stark contrast to the vision of "forgiveness" that is discussed in the Talmud, and to my mind, that we teach in school: this idea and vision that forgiveness is to literally expunge the "sin" from your record.
I'm wondering if maybe this version of forgiveness maybe comes from a mistranslation of the word סלח. Further, I'm wondering if perhaps (and this is kind of a stretch, but hence why I'm asking the all-knowing Internet) if words in Tanakh maybe had much less "internal" meaning than we think of nowadays. That is, maybe the word סלח means "lessen your punishment" and similarly, חשב
means "to act in accordance with". I'm just spitballing here and I don't actually have evidence for this claim -- but would be curious what people think about this.
Thanks in advance,


texts: It says in SA Siman 638 that one may make a tanai (condition) on the "noi sukkah" (sukkah decorations) in order he should be able to use it during the chag and that it won't become muktzeh l'mitzvaso (set aside for the mitzva). In theory could one do this with the scach as well (so that it won't become muktzeh and the person will be able to be move it in a regular manner). If not, what is the reason why?


texts: If a non-Jew converts in the middle of the omer, would they count the omer that night with a bracha?


texts:
The Talmud [Sanhedrin 46a; Yevamot 90b] mentions a case in which a man was flogged for having intercourse with his wife in public, which is not forbidden by the Torah. The judges decreed that when "the hour requires it" (widespread laxity in observance), beyond-Torah punishment is warranted.
But there are laws on modesty ( צניעות -- tzniut) in halacha.  Why does the Talmud say it's allowed by the Torah?


texts: Why is the activity done each night from the 2nd night of Pesach continuing for 50 days called "Sefirat Ha'omer"?

texts:
Leviticus 23:15 says (JPS):

  וּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם
  אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃

  And ye shall count unto you from the morrow after the day of rest,
  from the day that ye brought the sheaf of the waving; seven weeks
  shall there be complete;

The term ספירת העומר means "counting of the omer". We're not counting the sheaves themselves. We're counting the days that follow the bringing of an offering on the 2nd day of Pesach. Perhaps, a better term would be ספירת הימים אחר העומר - "Counting of the days after the Omer", or something similar.

Even the actual counting itself, we say, "Z days (weeks) to (or "of") the Omer". This seems confusing or misleading, as it seems to indicate that the omer was brought every day for 50 (49) days!

Is there some other meaning within the usage of this term, perhaps?

Note - The number 50 in the title is left there, intentionally: See here.


texts:
The Rambam writes [based on Pirkei Avot 4:12, Keritot 28a and other places]:

Just as a person is commanded to honor and revere his father, so is he under an obligation to honor and revere his teacher, even to a greater extent than his father... There is no honor higher than that which is due to the teacher. [Mishneh Torah, Torah Study 5:1]

I understand the stated rationale (parents give you life in this world, teachers give you life in the World to Come), but still, how can that be?  I know we don't rank commandments, but honoring parents is one of the Ten Commandments and honoring teachers is not.
You may say: He only said the father comes after the teacher.  The mother comes before the teacher:

If he and his father and his teacher are captives, he himself comes before his teacher; and his teacher before his father; but his mother comes before all. [Shulchan Arukh, Yoreh De'ah 252:9]

But then we are also taught that father and mother and equal on the scale of honor and reverence:

You might think... the honor due to the father exceeds the honor due to the mother [because Exodus 20:12 says "Honor your father and your mother" with the father listed first] , [but] the Torah stated [later], "Every man shall revere his mother and his father." [Leviticus 19:3]", to teach that both are equal. [Keritot 28a; Genesis R. 1:15]

So what's the teaching here?  Do we have a dispute?  Are the rabbis engaging in hyperbole?


texts: Why are the Masechtos Ketanos included with Nezikin?

texts:
I've noticed that, besides for the several masechtos actually a part of Shas Bavli that don't have Gemara (shameless plug), it's the custom of printers to include Mishnayos Zera'im after Brachos and Mishnayos Taharos after Niddah. Both of these make sense; if they want to round out the Shishah Sedarim, they might as well include those mishnayos in a volume with the one Masechta that actually has Gemara.

My question is the Masechtos Ketanos. A collection of Braisos, these masechtos cover a wide range of topics, including Mezuzah, Sefer Torah, Simchos (a euphemism), Kallah, and Derech Eretz.

If printers are going to put them in any Seder, why Nezikin? It's not the beginning of the Shishah Sedarim, it's not the end, it's not the middle, and it's not the same topic as just about any of them. Why not put them at the end of Shas, or split them up among the six orders by which ones fit the general topic - Kallah in Nashim, Simchos in Moed, Derech Eretz in Nezikin (to keep Avos company), etc.?


texts: If I take off my shel Rosh and shel yad, then a few hours later put on my shel yad only - what bracha do I make?


texts: I don't think there were any gerim amongst the nevi'im, but would it have been possible?


texts: Why "amen" before repeating the b'racha on Halel

texts:
Halacha (Mishna B'rura 57) indicates that a shatz (leader) should not say "amen" to the congragation's "baruch Hashem ham'vorach l'olam vaed" before repeating that line, as the "amen" would be redundant to his repeating the line. AFAICT common practice follows suit.

Yet I think common practice is that the congregation does say "amen" to the shatz's b'racha before Halel, before repeating that b'racha. Why? Is this b'racha different somehow from "baruch Hashem ham'vorach l'olam vaed"? Or is this simply an error?


texts: Is there any prohibition on using tracing chips under the skin?

texts:
With the advance on technology, ethical discussions are being raised regarding implants under one's skin, like a parent, worried about the whereabouts of their kids, or companies thinking about the productivity of their employees or safety of the merchandise (like tracing a truck driver who is part of their logistics team, for instance).

Could the prohibitions regarding the use of eletronics on Shabbat apply here. Or the issue relates to privacy, perhaps?


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

Upvote all interesting answers.

Accept the best answer.

Go on to the next number.


texts: What's significant about starting the parsha at Ki Tisa?

texts: The first two aliyot of Parshat Ki Tisa are pretty long. Then the rest are all very short. I was told that the reason for this is that we want to give the Levi the aliyah that praises him, when everyone else sinned with Cheit Ha'Egel (the Golden Calf). OK, that makes sense. But why does it start from Ki Tisa, and not later (allowing it to be spread more evenly)? What's so significant about starting with Ki Tisa?


texts: specifics of oath taken to remedy a person who fell from faith in the Torah Sages

texts:
In Likutei Moharan lesson 57 (adar 27) it states that the remedy to restore oneself from fallen faith in the Sages it to make a vow / oath (in the abridged English version it states oath). Kindly provide an example of the specifics of such an oath / vow (the taking of which is a very serious matter).
Torah 57:2
1
ב וּלְהָקִים אֱמוּנָה הַנְּפוּלָה הִיא עַל־יְדֵי בְּחִינַת יַעֲקֹב, הַיְנוּ עַל־יְדֵי נֶדֶר, שֶׁיִּדֹּר אֵיזֶהוּ נֶדֶר (רצוֹנוֹ לוֹמַר: וִיקַיֵּם מִיָּד) עַיֵּן בַּהַשְׁמָטוֹת), וְעַל־יְדֵי הַנֶּדֶר יָשׁוּב לֶאֱמוּנַת חֲכָמִים. כִּי כְּשֶׁאֵין לוֹ אֱמוּנַת חֲכָמִים, זֶה בְּחִינַת הִסְתַּלְּקוּת הַחֲכָמִים, בְּחִינַת פֶּלֶא, בִּבְחִינוֹת (ישעיהו כ״ט:י״ד): הִנְנִי יוֹסִיף לְהַפְלִיא אֶת הָעָם הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו; וְדָרְשׁוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (מ"ר איכה א), שֶׁזֶּה נֶאֱמַר עַל סִלּוּקָן שֶׁל חֲכָמִים.

The way to raise up fallen faith is through the aspect of Yaakov—i.e., through a vow. A person should make some vow, and through the vow he restores his faith in the sages. For when he lacks faith in the sages, this is the aspect of the passing of the sages, the aspect of wonder, corresponding to (Isaiah 29:14), “I will continue to bewilder this people with bewilderment and wonder, and the wisdom of its wise men will fail.” Our Sages, of blessed memory, expounded this as referring to the passing of the sages (Eikhah Rabbah 1:37) .


texts: How did 'Eli know HaShem was calling to Shemuel?

texts: In Shemuel I (3:1) the Pasuk tells us that prophecy was a very rare phenomenon. How, then, did 'Eli realize that Shemuel was receiving prophecy and not merely dreaming?


texts: Which plants are most suitable for sukkah roofing?

texts:
In South Africa palm branches are very popular as schach because they stay green for long and cover a lot of space per branch. Many palm branch sellers advertise around sukkot time, and every year the price creeps up.

I would like to grow my own schach, but palm trees grow very tall and eventually will not fit in my garden. Which other plants/trees provide appropriate foliage that will cover a large area and preferably stay green for a week after being detached? What is used for schach in other parts of the world?


texts:
I once heard (I do not recall from who or where) that The Vilna Gaon once remarked that the way to determine if one's actions were in fact a good deed, one must look at the after effects. The Gr"a is interpreting the Mishna in Pirkei Avot: מצוה גוררת מצוה – one mitzvah leads to another mitzvah.

Does anyone know where such a Gr"a can be found.

Or if this is mis-attributed to the Gra, and really someone else said this.

Or maybe someone has heard a similar idea from somewhere else.


texts: I’m confused. I’ve traded corresponding Wikipedia articles, but still can’t clearly tell what is what. Is one includes the other, or they parallel? What’s one to another?


texts: If anyone has information on how I can purchase the Sefer "Shulhan Aruch HaMidot" it would be greatly appreciated.


texts: Sources For Comparing a House to a Sanctuary

texts:
Are there sources that compare or refer to a house as a משכן or מקדש (expressions for holy sanctuaries)?

Besides for "Beis Rav" in Megillah 29a which possibly means his Yeshiva.


texts: How can using the bathroom be equated to the pleasure of the afterlife?

texts:
There are three things which are a taste of the World to Come: Shabbat, the sun, and “usage.” What does “usage” mean? Usage of the bed [i.e. marital relations]? But that weakens the body. Rather it means usage of the orifices [i.e. emptying one’s bowels].
Talmud Bavli, Berachot 57b

How can the pleasure of the afterlife be equated with using the bathroom? Is this an example of “humor in the Talmud?”


texts: Was the second part of the Tanya ("The Gateway of Unity and Belief") initially released together with the first part?

texts: Was the second book in the Tanya, Shaar Yichud vEmunah ("The Gateway of Unity and Belief") originally published alongside the first book?


texts: How does the talmud know that the mashiach's name was known before creation?

texts:
The talmud on Nedarim 39b (English) lists seven things that were created before the world: torah, repentance, Gan Eden, Gehenna, the Throne of Glory, the Temple, and "the name of the mashiach".  The proof text offered for this last is Tehillim 72:17.  I'm having trouble seeing how that text supports the claim in the g'mara.
The source text is:

יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ וְיִתְבָּרְכוּ בוֹ כָּל גּוֹיִם יְאַשְּׁרֻהוּ:
May his name be forever; before the sun, his name will be magnified, and [people] will bless themselves with him; all nations will praise him.

In context this seems to be pretty clearly talking about Shlomo HaMelekh, the subject of the psalm, and Rashi agrees:

May his name: [May] Solomon’s name be remembered forever for his riches and his wisdom.
before the sun, his name will be magnified: All the days of the sun, his name will be magnified.

The verse begins יְהִי שְׁמוֹ , which to my knowledge usually means "may his name (be something) from this point forward"; it's not an assertion that it's always been so.
The Soncino translation of Nedarim 39b says this (note the editorial insertions):

The name of the Messiah, as it is written, His name [sc. of Messiah] shall endure for ever, and [has existed] before the sun!

Even if we say that the Soncino editor erred (a claim I am not qualified to make, but if it were so), we're left with the original g'mara that thinks this text somehow provides support.  How?
How does the g'mara get from a verse about King Solomon to the idea that the mashiach's identity was set before creation?  (And secondarily, why a Shlomo reference instead of a David one when we usually talk about the mashiach coming from the house of David?)  My Aramaic is not good enough to tease this out from the original text.


texts:
We refer to Moshe as "Moshe Rabbeinu". (It's interesting about the avos as well that we say, for example, Avraham Avinu; however, I'll keep that for a separate question.)

When was the first time (and where is it written) that Moshe was referred to as "Moshe Rabbeinu"?


texts: Why is wearing two pairs of tefillin simultaneosly not a violation of Lo Titgodedu (do not create factions)?

texts: There is a custom of some individuals to wear two pairs of tefillin at the same time. I understand based on this and similar answers that there is halachic basis for this practice. However, I believe it is self-evidently clear that this practice is rare and not normative. I would like to know why this practice does not violate the commandment of Lo Titgodedu


texts: How does one interested in converting to Orthodox Judaism connect with an Orthodox community and find a conversion Rabbi?

texts:
I know that one needs to be in an Orthodox community in order to be immersed in the culture, practice and devotion of Jewish life.  How does one connect with such a community?  Does one find a conversion Rabbi first and move to his community?  Or does one find a community and then approach their Rabbi about the conversion process?

There is a related question on conversion, with some excellent links and resources.  It does not answer how to find a community or conversion Rabbi when one does not live in an Orthodox Jewish community or have any connections with such.


texts: Why is there no דגש in the כ״ף of הכזונה in פרשת וישלח לד:לא?

texts:
I know that the rule of ה״א התימה is that it usually takes a הֲ unless it precedes a שוא, such as here in הַכְזוֹנָה, where it then just takes a הַ and the following letter doesn't have a דגש in order to different it from the ה״א הידיעה, which does have a דגש. The issue, though, is from a similar word we have in פרשת תולדות כז:לח. On the words הברכה אחת, which is a question, רש״י comments ה״א זו משמשת לשון תמיה, and brings three examples of words that are questions, but have a הַ rather than a הֲ. However, in all of the examples there is a דגש in the letter after the ה״א when there usually shouldn't be.
ראב״ע brings in his ספר מאזנים that a דגש is allowed after a ה״א התימה that precedes a שוא (making the ה״א punctuated as הֵ) if the letter with the שוא is an אות השמוש or אות השורש. That explains the why there is a דגש in the examples רש״י brings. However, according to that, the בי״ת in הברכה and the כ״ף in הכזונה should both have a דגש! In ספר צחות (also from ראב״ע), he says that there is no דגש in the בי״ת of הברכה so that there is no confusion that it might be a ה״א הידיעה. A similar idea is found in the גר״א's דקדוק ופירוש על התורה (also brought in ספר לשון חיים) that we can use a דגש after a ה״א התימה punctuated as הַ when there is no issue of confusion.
Perhaps you could apply the same logic here that we don't want to risk confusion. However, I haven't seen that brought down in any of the ספרים I've looked at that discuss the rules and exceptions...


texts: Did Achashverosh rule over the entire Old World?

texts:
Megilla 11a says "Three ruled over the world - Achav, Achashverosh and Nebuchadnetzar." It suggests a few other names that weren't on the list and rejects them because they didn't rule over one territory or another.

Now, I think it's reasonable to exclude peoples living in the Americas and Australia from "the world" because, as the Gemara discusses above, "from Hodu until Kush" seems to be considered as the whole world, i.e. the Old World. The question becomes, did Achashverosh indeed rule over the "whole (old) world"?

Or were there any peoples, like maybe the Greeks or the Chinese that escaped his rule? For example, in the Greco-Persian Wars, Persia did invade Greece, although they weren't exactly successful. And in China, the Eastern Zhou Dynasty of the time seemed to be isolated from the Persians. Did he rule over them? Are these locations not what the Gemara is talking about (just like it's not talking about the Americas)??

It may also worth considering that the Gemara describes Achashverosh's reign as starting with 7 provinces, expanding to 20 (perhaps the 20 listed in the map below), and finally to 100 provinces (perhaps much more expanded but very temporarily?). However that theory seems to weaken later when the Gemrara says, "Daryavesh established his reign over 120 provinces" (in that he ruled over 7 less than Achashverosh).

Map of Achaemenid Empire at fullest extent:


texts: Following 'the spirit of the law' vs 'the letter of the law'

texts:
My question has several parts, and I'd love to hear your thoughts for all parts:

What are the responsibilities of a Jew regarding the following of laws in general?
Is it permissable to follow the letter of the law, or is one also obliged to follow the spirit of the law?
Is it acceptable to find a clever valid argument to circumvent a legal-but-inconvenient restriction, if is somewhat distorts the original intention of the law?
Does the answer change in these categories?

Laws given by hashem
Traditions enshrined in common practice by ancient rabbis
The current modern laws of your country


texts: Is Mishlei 16:4 saying that Man does not have free-will / freedom of choice?

texts:
Shalom.
My JPS English Tanakh translates Mishlei 16:4 as 'The LORD made everything for a purpose, even the wicked for an evil day'. This rendering implies (to me) that the wicked were made wicked, without them having any choice in the matter, so that they could one day be punished (presumably in the sight of others).
Is this really what this verse is saying? Is it denying that one has a choice whether to be righteous or wicked?


texts:
When I was a kid, I used to enjoy recording music from Jewish radio programs onto cassette tapes (remember those?). Nowadays the process is much easier, as many portable music players include an FM tuner and the ability to record straight into a digital audio file. With internet broadcasting it can be taken to a new level, using software to automatically record the songs, split them into individual files, and tag them with the appropriate names.

It seems that doing this is actually permitted (to some degree) under American law (see here), but I was wondering whether there is any halachic or perhaps "yashrus" objection to doing so, especially in light of music producers' ongoing struggle to prevent illegal file copying.


texts: What's so special about the Bartenura on Mishnayos?

texts: Nowadays there are many peirushim that have been written on Mishnayis that are written clearly with full details and attention to all facets of understanding the mishna. Why is it that some people still feel that one has to learn "the Rav" (Bartenura) when learning a mishna just because that's the way it's been done for a few hundred years? Why isn't using the Artscroll Mishnayis or Siyayta Dishmaya Mishnayis which is much clearer and much more detailed than the Rav, more accepted and learned by Orthodox Jews?


texts:
I am curious about the nature of American minhagim/customs.

Are there any minhagim that are specifically of American origin, and what are their qualifications? Most people receive their minhagim from either their ancestors or teachers, both of whom originated from anywhere in Europe or the Middle East, Poland, Africa & Russia or anywhere else. Standard minhagim for communities are today established by Rabbis and authorities who, themselves, have lineage or authority in transmitting their origin's minhagim, and base the minhag on their collective national minhag of old.

Are there any contemporary standards today which, in a broad historical sense, would be deemed "minhag" in binding terms - and based on what definition?

For example:

certain norms of dress which are highly enforced today, as oppose to the previous generations' lack of obsession with codes of dress.
Or even social stringencies in regards to learning in kollel and various chumrot which are adopted by tens of thousands of Bnei Yisrael.
In present terms, do the thousands of Jews who recite Hallel with or without a beracha on Yom HaAzma'ut create a level of minhag upon themselves by doing so?

Do these qualify as minhagei America? I am not asking about these particular cases, rather using them as expressions of the underlying question. An answer to this question would include objective standards used to qualify some adherence as a minhag or minhag hamakom, and an example of some custom which qualifies as such.


texts: What is the reason for the link between tachanun and yehei ratzon?

texts: If there is no tachanun we do not say the yehei ratzons before returning the Torah to the Aron, which are usually said on Mondays and Thursdays.  So, these two parts of the service are linked in some way.  What is the reason/logic of the linkage?


texts:
In Gen 23:1, we read about Sarah's two lives.

וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה
And Sarah's lives were 127 years long, Sarah's two lives.

We know from here that Sarah had two lives, each 127 years long.  During which of her two lives do the Torah's stories occur (ie. the first or the second), and what do we know about Sarah's other 127-year life?

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


texts: If someone eats in the succah anyways while it's raining, do they need to stay in the kosher part?

texts:
If it's raining, most people will go inside and not eat in the succah. If, however, someone chooses to stay and eat in the succah, must they stay in the kosher part, or is it OK to go into a non-kosher part?

It seems that since it's raining, there would be a ptur (exemption) from eating in the succah. But perhaps by staying outside, this guy negates his p'tur and must stay in kosher areas.


texts: How would first century Jews in Judea have reacted to the Jesus Movement's messianic claims?

texts:
My understanding is that first century Jews in Judea, Jerusalem, etc, would have known that Jesus could not possibly be the messiah, because the messiah was expected to be triumphant in life, and no prophecies regarding the messiah suggested that he would be humiliated, tortured, and murdered in the most appalling manner imaginable by the pagan Romans.  Indeed, crucifixion was the most humiliating and degrading form of execution in the eyes of Romans and Jews living under the Roman yoke alike;  this is the opposite of what was expected of the messiah.
I imagine the conversation would go like this1:

Disciple:  "Hello, fellow Jewish person, I want to tell you about the messiah, Jesus."
Jewish person:  "Okay, I'm willing to listen. I hadn't heard that the messiah had already shown up."
D:  "Oh, yes, he came. Then he did some miracles, and the Romans killed him by crucifixion, but then..."
J:  "Let me stop you right there. Did you just say that the messiah was crucified?"
D:  "I sure did, but the best part is that...."
J:  "Okay, I have to stop you again.  If you really believe that the messiah was killed, you have clearly never read the scriptures"
D:  "Well, no, I haven't, because I'm actually illiterate, but.."
J:  "I'm leaving now.  Goodbye."

1: This is obviously not meant to be taken entirely seriously, although it conveys my point pretty well.  It is a humorous illustration of the idea that a Jew would immediately know Jesus wasn't the messiah upon hearing that he had been crucified.
Am I correct in this understanding?  Would the fact that Jesus was humiliated and defeated by pagans automatically disqualify him from being a messiah?  Is there any scriptural reason to believe that the messiah would suffer such a fate?

Note:  I know that the question of why modern Jews don't believe in Jesus has already been asked here, and that is not my question.  I am interested in the views of Jewish people at the time in which Jesus lived and died, specifically in relation to the expectations regarding the messiah.

Full Disclosure:
I'm an atheist, but I'm interested in the history of the early church, early Christology, biblical hermeneutics, textual criticism of the bible, and Patristic theology.  I'm auditing courses in these subjects at Princeton Theological Seminary.  On a personal level, I have more respect for Judaism than Christianity, because Jews don't use their religion as an excuse to meddle in the affairs of other people.
My personal view is that Jesus was entirely Jewish, and had no intention of starting a new religion;  he didn't believe himself to be the Son of God in any literal sense.  I believe that Christians have badly misunderstood Jesus' message and mission.  In my understanding, Jesus was not the Jewish messiah, and might not have claimed to be such (although it does seem likely that he did call himself a messiah, at least in private).
I am well aware that "the Jews" as such did not kill Jesus, the Romans did, and the only Jews who played a role in this were the Temple authorities who arrested him.  I also believe that he brought it on himself to a large degree, by provoking the authorities at the most tense and dangerous time of year, Passover.


texts: Is there a short Daf Yomi shiur online in English?

texts: There is a short, 10-minute daf yomi shiur in Hebrew here :  and I was wondering if there is anything comparable in English. I'm looking for a Daf Yomi shiur online that is significantly shorter than the normal 45-60 minutes.


texts: Learning the shapes of the letters as a Baal Koreh

texts:
I would have thought that the shapes of the letters would be a good thing for Baal Koreh to know, but I was told that since Sefrie Torah are not invalidated until they are declared as such, this would be a bad idea.

So I have two very related questions:

Is a Sefer Torah pasul if it has errors but they are not acknowledged?
Should one turn a blind eye to such errors if they do find them, or should they be careful and "try" to find errors?


texts: Why wasn't Daniel present when Hanania, Mishael, and Azaria were thrown into the furnace?

texts:
In the beginning of the book of Daniel, there is the story of Daniel, Hanania, Mishael, and Azaria's survival on vegetables and water. From this, it is established that they attempted to keep the commandments while living under Babylonian captivity.

Later, there is the story of Nebuchadnezzar forcing his subjects to bow to golden image. From what I understand, the Chaldeans accuse the Jews of ignoring this edit and complain that:

  There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.' (3:12)

Only Hanania, Mishael, and Azaria are named as prominent examples of those who have disobeyed the king and who should be punished. Yet Daniel was accorded much respect after he interpreted Nebuchadnezzar's first dream:

  Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief prefect over all the wise men of Babylon. (2:48-49)

If so, why wasn't Daniel named in the Chaldeans' complaint?


texts:
Thou shalt not muzzle the ox when he treadeth out the corn.

- Deuteronomy 25:4

Why did God tell people not to muzzle cows?

The Christians claim that the Jewish laws were there to protect renters from short-changing animals they rent. That's quite imaginative and will take a lot of explanation. So, I want to see if the opinion given there is the same as what Jews say. Is this really what it means?


texts: PTIJ: Why didn't Haman just kill all the Jews in Russia?

texts:
Before, and perhaps while, Haman was Achashveirosh's viceroy he was the Tsar of Russia, as it says in Esther 7:6:

וַתֹּאמֶר אֶסְתֵּר--אִישׁ צַר וְאוֹיֵב, הָמָן הָרָע הַזֶּה;
And Ester said, a man, the Tsar, an enemy -- this evil Haman!

Since Haman was Tsar, why didn't he put his nefrarious plan into action there and then, when Mordechai and Ester weren't around to foil it?

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


texts: Elder care, Shalom Bayit and Honoring parents - which has priority?

texts:
I'm asking this question as a follow up to my other question - Honoring a parent vs. Shalom Bayit - which has priority?

The main answer given in that question indicates that honoring one's parents generally has extremely high priority. However, when that conflicts with the observance of a Torah law, then, one should not listen to the parents.

With these conditions in mind, I'd like to follow up with a practical question.

Elder care is a huge concern for the "sandwich" generation. Families have to make difficult decisions between their own family's "health" and their parents. The problem is compounded when parents live some distance away.

In viewing the answer in the linked question, there seems to be "equal weight" Torah commandments between educating your children and honoring your parents.

So, assume that someone's parents requests that that the child live with them so that s/he can care for them, and assume that they do not want an aide or others to do this job. With these two "equal" Torah commandments in mind, can a child absolve himself of honoring his parents request completely (i.e. living with his parents, specifically)? Can / should s/he find an aide or place them in a nursing home so that someone else can care for them, and override his parent's objections? And, can s/he absolve him/herself of other solutions if the parents insist on no other solution other than his living with them?


texts: What positive knowledge was earned from eating the forbidden fruit?

texts:
Implicitly, the tree was called "the tree of knowledge of good and bad", and we all know the "bad" part - they realized the wickedness of their nakedness.
My question is simple: what intellectual benefits or pieces of divine knowledge were revealed to the two to justify the "good" part?


texts:
The Gemara Yoma (52b) records

  והתניא משנגנז ארון נגנזה עמו צנצנת המן - when they buried the aron, they buried the jar of Haman with it.

I understand burying him, but why was he put in the jar in the first place?


texts: Rabbi Dovid Oppenheim's introduction to the Ein Yaakov- Where is it?

texts: In the commentary Eitz Yosef to Gemara Berachos daf 3a, on the words "ve'ha kamashma lan..." he references an introduction to the Ein Yaakov by Rabbi Dovid Oppenheim. I looked around and could not find this introduction. Where can I find it?


texts: the Laws of Noah--how are the nations to know them

texts: If the laws of Noah are the laws for the nations and they are handed down by Jewish oral tradition, how are the nations to know them?


texts: Can one say both Meshaneh Habriyot as well as Shekacha .. B'olamo for the same creature, sequentially?

texts:
ברוך...שככה לו בעולמו is said upon seeing beautiful trees or creatures (animals or people).

O.C. 228 says (translation copied from this question

  for seeing a person with a dark, very red, or albino white complexion-
  or a person who is bent over because of obesity, a midget, a person
  with a lot of warts, a person with hair that clings to each other, a
  mentally incompetent person, an person missing a limb, a blind person,
  a person with boils

If someone sees a beautiful midget woman or man, should s/he make both brachot? Is there any order to say them?